^■Z$- '^2- Stom t^e feifimrj? of (jBequeat^eb 61? §im fo f ^e £t6rarg of (ptincefon C^eofogicaf ^emindrj ►ttt*^ NOTES, EXPLANATORY AND PRACTICAL, ON THE GOSPELS: DESIGNED FOR SUNDAY SCHOOL TEACHERS AND BIBLE CLASSES. BY ALBERT BARNES, IN TWO VOLUMES, VOL. IL A7th edition — each edition contains 200QL REVISED AND CORRECTED, WITH AN INDEai^^ GiH«ONOLOGrCAL TABLE \ TABLES OP WEIiGHTS, &c. ' #/>;..,.. «n ^ / NEW YORK PUBLISHED BY HARPER AND BROTHERS. 1850. Entered according to the act of Congress, in the year 1840, by ALBERT BARNES, in the clerk's office of the district court of the United Slates, i and for the eastern district of Pennxsylvania. OF PRJS^ SEP 2«» PREFACE TO THE GOSPEL ACCORDING TO LUKF. Little is certainly known concerning the time and place of writing this Gospel ; or concerning the author. The first time we have any men- tion of the author, is in his own history. Acts xvi. 10 — 11. He was then the companion of Paul in his travels ; and it is evident that he often attended Paul in his journeys. Compare Acts xvi. 11 — 17; xxi. 1 — 6. In all these places the author of " the Acts" speaks of his being in com- pany with Paul. That the same person v/as the writer of this Gospel is also clear from Acts i. 1. From this fact, the ancients regarded this Gospel as, in fact, the gospel which Paul had preached. They affirm that Luke recorded what the apostle preached. Thus Ireneeus says, " Luke, the companion of Paul, put down in a book the gospel preached by him." He also says, " Luke was not only a companion, but also a fellow-laborer of the apostles, espe- cially of Paul." Origen, speaking of the Gospels, says, "the third is that according to Luke, the gospel commended by Paul, published for the Rake of the Gentile converts." The testimony of the fathers is uniform, that it was written by Luke, the companion of Paul, and was therefore regarded by them as really the gospel Vv'hich Paul preaci.ed. It is unknown where it was written. Jerome says it was composed in Achaia. There seems to be some probability that it was written to per- sons that were well acquainted with Jewish manners; and as the author does not stop to explain the peculiar customs of the Jews, as some of the other evangelists have done. Respecting the time when it was written, nothing certain is known. All that can with certainty be ascertained, is that it was written before the death of Paul, (A. D. 65.) For it was written before the Acts, (Acts i. 1.) and that book only brings down the life of Paul to his imprisonment at Rome, and previous to his going into Spain. It has been made a matter of inquiry, whether Luke was a Genti e or a Jew. On this subject there is no positive testimony. Jerome, and others of the fathers, say that he was a Syrian, and born at Antioch. Tiie THE GOSPEL ACCORDING TO I.UKE, CHAPTER I. FORASMUCH as many have ta- ken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning® aJno.15.27. He.2.3. 1 Pe.5.1. 2 Pe.1.16^ 1 Jno.1.1. 1. Foras-much as viany. It has been doubted who are referred to here by ihe word many. It seems clear that it could not be the other evangehsts. For the Gospel by John was not yet written. and the word many denotes clearly more than two. Besides, it is said that they undertook to record what the eye-ioit- nesses had delivered to them, so that the writers did not pretend to be eye- witnesses themselves. It is clear, there- fore, that other writings were meant than the gospels which we now have ; but what they were is a matter of con- jecture. What are now known as epurious gospels were written long after Luke wrote his. It is probable that Luke refers to fragments of history, or to narratives oi' detached sayings, acts, or parables of our Lord, which had been made and circulated among the disciples and others. His doctrines were original, bold, pure, and authori- tative. His miracles had been extraor- dinary, clear, and awful. His liie and death had been pecuhar ; and it is not improbable — indeed it is highly proba- ble — that such broken accounts and narratives of detached facts would be preserved. That this was what he meant, appears further from ver. 3 ; where Luke professes to write " in or- der ;'^ i. e. to give a regular, full, and systematic account. The others were broken, and incomplete. This was to be regular and full. ^ TaJcen in hand. Undertaken, attempted. ^ To set forth in order. To compose a narrative. It does not refer to the order or arrange- ment, but means simply to give a nar- rative. _ The word rendered here, in order, is different from that in the third verse, which has reference to order, were eye-witnesses and miilsters of '' the word ; 3 It seemed good to me also, hav- ing had perfect understanding of all things from the very first, to write unto thee in order, <= most excellent Theophilus, <* &R0.15.16. Epli.3.7. 4.11,12. e Ac.11.4. d Ac.l.I. or to a full and fair arrangement of the principal facts, &c., in the history of our Lord. ^ A declaration. A narra- tive — an account of ^ Which are most surely believed among us. Among Christians — among all the Christians then living. Here remark, 1st. That Christians of that day had the best of all opportunities of knowing whether those things were true. Many had seen them, and" all others had had the ac- count from those who had witnessed them. 2d. That infidels now cannot possibly be as good judges in the mat ter as tnose who lived at the time, and who were thus competent to determine whether these things were true or false. 3d. That all Christians do most surely believe the truth of the gospel. It is their life, their hope, their all. Nor can they doubt that their Saviour lived, bled, died, rose, and still lives ; that he was their atoning sacrifice ; and that he is God over all, blessed for ever. 2. As they delivered them. As they narrated them. As they gave an ac count of them. IT From the beginning. From the commencement of these things; that is, from the birth of John. Or perhaps from the beginning of the ministry of Jesus. If Eye-witnesses. Who had seen themselves, and who were therefore proper witnesses. '^\ Min- isters of the word. The term word, here means the Gospel. Luke never uses it, as John does, to denote the second per- son of the Trinity. These eye-witnes- ses and ministers, refer doubtless to the seventy disciples, to the apostles, and perhaps to other preachers who had gone forth to proclaim the same things. 3. It seemed good. I thought it best, or I have also determined. It secmsd 0\ 10 li;ke. an angel of the Lord, standing on J 12 And when Zacharias saw Atm, the riaht side of the altar ° of in- he was troubled, ^ and fear fell upon a Ex.30.1. Re.8.3,4. overlaid with pure gold, and it was finished around the upper surface with a crown or border of gold. Just below this border four golden rings were at- tached to each side of the altar, one near each corner. The staves or rods for bearing the altar passed through these rings, and were made of the same wood with the altar itself, and richly overlaid with the same precious metal. Uoon this altar incense was burnt every him. h Ju. 13.22. ver.2&. Da.7.14,2/ Mi. 4. 7. morning and every evening, so that it was hteraliy perpetual. (Ex. xxx. 8.) Neither burnt -sacrifice, nor meat-offer- ing, nor drink-offering, was permitted upon this altar ; nor was it ever stained with blood, except once annually, when the priest made atonement. (Lev. xvi. 18, 19.) The following cut Vvill furnish a good illustration of the form and use of the altar of incense. CHAPTER I. U 13 But the angel said unto liitn, Fear not, Zacbarias : for thy prayer is heard; and thy wife Elisabeth sirall bear thee a son, and thou shalt call his name " John. 14 And thou shalt have joy anrl gladness; and many shall rejoice' at his birth. 15 For he shall be great ' in the a ver.60,63. b Ter.58. c c.7.2a 12. He was troubled. This was an unusual appearance. He was alone, in the presence of God. The appearance was sudden, unexpected, and therefore fearful. 13. T/n/ prayer is heard. That is, thy prayer for offspring. This, among the Jews, was an object of intense de- | sire. No prospect was more gloomy ' lo them than that of dying childless, so that their name should perish. Special f)ains, therefore, had been taken in the aw, to keep up the names of families by requiring a man to marry his bro- ther's wife. Deut. xxv. 5. 14. At his birth. This does not refer BO much to the time of his birth, as to the subsequent rejoicing. Such shall be his character, that he shall be an honor to the family, and many shall re- joice that he lived. Or, in other words, fie shall be a blessing to mankind. 15. Sliall he s^rea'. Shall be eminent, or distinguished as a preacher. ^ In the \ sight of the Lord. Greek : before the \ Lord. That is, shall be really "or truly ! j^a'eat. God shall regard him as such. ! ^ Shall drink neither wine. Wine was the juice of the grape. The kind of wine commonly used in Judea was a light wine, often not stronger than ci- der in this country. It was the com- ^ mon drink of ail classes of the people. See Notes on John ii. 11. The use of wine was forbidden only to the Na- 7,arite. Num. vi. 3. It was because John sustained this character, that he absUuned from the use of wine. ^Strong drink. It is not easy to ascertain pre- cisely what is meant by this word, but we are certain that it does not mean Etrong drink in our sense of the term. Distiiied spirits were not then known. The art of distiUing was discovered by un AraMan chemist in the ninth or tenth ceitury ; but disiilled liquors are j nat used by Arabiarti. They banished ; I sjaht of the Lord, and shall ^ drink I neither wine nor strong drink; and i he shall be filled with the Holy I Ghost, even * from his mother's womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And ^ he shall go before him arXu.e.S. cJe.1.5. /Jno. 1.34 theni at once, as if sensible of their pernicious influence. Nor are they used in eastern nations at all. Europe and America have been the places where tliis poison has been most extensively used ; and there it has beggared and ruined millions, and is yearly sweeping thousands ujiprepared into a wretched eternity. The strong drink among the Jews was probably nothing more than fermented hquors, or a drmk obtained from fermented dates, figs, and the juice of the palm, or the lees of wine, mingled with sugar, and having the pro- perty of producing intoxication. Many of the Jewish writers say, that by the word here translated strong drink was meant nothing more than old wine, which probably had the power of pro- ducing intoxication. See Notes on Isn. V. 11. '^ Sliall^ he filled with the Holy Ghost, &c. Shall be divinely desig- nated or appointed to this office, and qualified for it by all needful communi- cations of the Holy Spirit. To he filled with the Holy Spirit, is to be illumi- nated, sanctified, and guided by his influence. In this place it refers : 1st. I'o the di\'ine intention that he should be set apart to this work, as God de- signed that Paul should be an apostlo from his mother's womo. Gal. i. 15.- 2. It refers to an actual fitting for the work from the birth, by the influenca of the Holy Spirit, as was the case with Jeremiah (Jer. i. 5), and with David. Ps. xxii. 9, 10. 16. Children of Israel. Jews. De- scendants of Israel, or Jacob. H Shall he turn. By repentance. He shall call them from their sins, and persuade them to forsake them, and to seek the Lord their God. 17. Shall go before him. Before the Messiah, or the Lord Jesus. The con- nexion here leads us to suppose thai ^he word him refers to the "Lord their r4 LUKE. in the spirit and power of Elias, lo 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. 1 or, by. Ps.lll.lO. a Matt.n.l4. Mar.9.12. Matt.19.-2fi. Ro.4.21. b 1 Pe.2.9. God" in the previous verse. If so, then it will follow that the Messiah was the Lord God of Israel : — a character abundantly given him in other parts of the New Testament. If In the spirit and power of Elias, See Note, Matt. xi. 14. li To turn the hearts of the fa- thers to the children. I.i the time of John the Jews were divided into a number of different sects. See Notes on Matt. iii. 7. They were oposed vio- lently to each other, and pursued their opposition with great animosity. It was impossible but that this opposition should find its way into families, and divide parents and children from each other. John came that he might allay these animosities, and produce better feeling. By directing them all to one Master, the Messiah, he would divert the attention from the causes of their difference, and bring them to union. He would restore peace to their fami- lies, and reconcile those parents and children who had chosen different sects, and suffered their attachment to sect to interrupt the harmony of their house- holds. The effect of true religion on a family will always be to produce har- mony. It attaches all the family to o7ie great Master, and by attachment to him, all minor causes of difference are forgotten. '^\ And the disobedient to the wisdom of the just. The disobedient here are the unbelieving, and hence the impious, the wicked. These he would turn to the wisdom of the just, or to such wisdom as the just or pious mani- fested ; that is, to true wisdom. TT To make ready a people, &c. To prepare them, by announcing that the Messiah vjas about to appear, and by calling them to repentance, that they might be prepared for his coming. God has always required men to be pure in a special manner, when he was about to appear among them. Thus the Israel- ites were required to purify themselves Tor three days when he was about to corae down on Mount Sinai. Ex. xix. 18 Anu Zacharias said unto the angel, Whereby shall I know this? for ■= I am an old man, and my wife well stricken in years. 19 And the angel answering, said unto hiai, I am Gabriel, ^ that c Ge. 17.17. d Da.8.16. ver.26. 14, 15. And so when God the Son was about to appear as the Redeemer, he required that men should prepare themselves for his coming. So in view of the future judgment— -the second coming of the Son of man — he requires that men should repent, believe, and be pure. 1 Pet. iv. 7. 2 Pet. iii. 11, 12. 18. Whereby shall Ihnoin this? The thing was improbable, and he desired evidence that this would take place. The testimony of an angel, and in such a place, should have been proof enough, but men are slow to believe the testi- mony of heavenly messengers. As a consequence of not believing, he was struck dumb. 19. / am Gabriel. The word Ga- briel is ma^le up of two Hebrew v.'ords. and signifies mart of God. This angei is mentioned as having been deputed to inform Daniel that his prayers were heard. Dan. viii. 16; ix. 21. ^ That stand i?i the prese?ice of God. To stand in the presence of one, is a phrase de- noting ho?ior or favor. To be admitted to the presence of a king, or to be with him, was a token of favor. So to stand before God, signifies merely that he was honored or favored by God. He was permitted to come near him, and to see much of his glory. Compare 1 Kings X. 8 ; xii. 6 : xvii. 1 ; Frov. xxii. 29. '^ And am sent, &c. The angels are ministering spirits sent forth to those who shall be heirs of salvation. Heb. i. 7, 14, They delight to do the will of God, and one wav of doing that will, is by aiding his children here ; by suc- coring the afflicted ; and by defending those who are in danger. There is no more absurdity or impropriety in sup- posing that angels may aid them, than there is in supposing that good men may aid one another. And there can be no doubt that it affords high pleasure to the angels of God to be permitted to aid those who are treading the dangerous and trying path which leads to eternity. Holiness is the same as benevolence ; CHAPTER L lU stand in the presence of God ; and am sent " to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shaft be ' dumb, and not able to speak, until the day that these things shall be performed, because thou believest not my words, which shall be ful- filled in their season. 21 And the people waited for Zacharias, and marvelled that he tarried so long in the temple. 22 And when he came out, he a He.1.14. b Eze.3.26. and holy beings seek and love opportu- nities to do good to their fellow crea- tures. In the eye of holy beings, all God's creatures are parts of one great family ; and whenever they can do them good, they rejoice in the opportunity, at any sacrifice. ^ These glad tidings. This good news respecting the birth of a son. 20. Because thou helievcst not, &c. This was both a sign and a judgment : a sign that he had come from God, and that the thing would be fulfilled, and a judgment for not giving credit to what he had said. There is no sin in the sight of God more aggravated than un- belief. When God speaks, man should believe. Nor can he that n-ill not be- lieve escape punishment. God speaks only truth, and we should believe him. God speaks only what is t'or our -good, and it is right that we should suffer if we do not credit what lie says. 21. The people xoailed. That is, beyond the usual time. '^Marvelled. Wondered. The priest, it is said, was not accustomed to remain in the tem- ?le more than half an hour commonly, laving rem.ainod on this occasion "a longer time, the people became appre- hensive of his safety, and wondered what had happened to him. 2"2. Had seen a visia^i. The word vision means sight, appearance or spec- tre, and is commonly apphed to spirits, or to beings of another world. When he came out of the temple, it is proba- ble that they suspected that somefliing of this nature h .d detained him there, and that on inquiry of him he signified ! by a nod that this was the case. He j H'as unable to speak, and they had no ' Vol.. IT. — 2 could not speak unto them : and they perceived that he had seen a vision in the temple; for he beck- oned unto ihem and remained speechless. 23 And it came to pass, that, as soon as the days of his ministrati n were accomplished, he departed to his own house. 24 j^ nd after those days his wifo Elisabeth conceived, and hid her- self five months, saying, 25 Thus hath the Lord dealt way of "perceivmg-" it but by such a sign. On the word vision, see Notes on Isa. i. 1. ^ For he beckoned unto them. That is, by beckoning unto them, or by a sign, he informed them of what he had seen. 23. As soon as the days of his minis- tration, &c. As soon as he had ful- filled the duties of the week. It might have been supposed that the extraordi- nary occurrence in the temple, together with his own calamity, would have in- duced him at once to leave this place, and return home. But his duty was in the temple. His piety prompted him to remain there in the service of God. He was not unfitted for burning incense by his dumbness, and it was not pro- per for hini to leave his post. — It is tho duty of ministers of rehgion to remain at their work until they are entirely un- fitted for it, and unable to serve God in their profession. Then they imist re- tire. But until that time, he that for trifling causes forsakes his post, is guil- ty of unfaithfulness to his Master. 2i. Hid herself. Did not go forth into public, and concealed her condition. This might have been done that she might spend her time more entirely in giving praise to God for his mercies ; and that she might have the fullest proof of the accompHshment of the pro- mise, before she appeared in public, or spoke of the mercies of God. 25. Thtis. In this merciful manner. "^ To take aivay my reproach. Among the Jews, a Family of children was counted a signal blessing; an evidence of the favor of God. Ps. c.tiii. 9 ; cxxviii. 3. Isa. iv. 1 ; xliv. 3, 4. Lev. xxvi. 9. To be barren, therefore, or to 14 LUKE. with me, in the days wherein he looked on me, to take " away my reproach amonor men. 26 And in the sixth month the angel Gabriel was sent from Gnd, unto a city of Galilee, named Na- zareth, •27 To a virgin * espoused to a man whose name was Joseph, of the house of David ; and the vir- gin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art ^ highly favoured, " the ** Lord is with thee : blessed art thou among women. a Ge.30.23. 1 S.i.1.6. Is.54.1,4. b Matt.1.18. i or, gracioiislii accepted ; or, mvck graced. cDa.'A23. d'ju.G.\2. be destitute of children, was considered a reproach, or a disgrace. 1 Sam., i. 6, 26. In the sixth inonth. The sixth month after Elisabeth's conception, li^ A city of Galilee, named Nazareth. See Matt. li. 22, 23. 27. To a virgin espoused, &-C. See Malt. i. IS, 19. IT House of David. Family of David, or descendants of David. 2S. Hail. This word of salutation is equivalent to, Peace he with thee, or Jet/ be with thee ; a form of speech im- plying that she was signally favored, and expressing joy at meeting her. ^ Highly favored. By being the mo- ther of the long-expecied Messiah ; the mother of the Redeemer of mankind. Long had he been predicted ; long had the eyes of the nation been turned to him ; and long had his coming been an object of intense desire. To be reck- oned among his a?icestors, was account- ed sufficient honor for even Abraham and David. But now the happy indi- vidual was designated who was to be his mother; and on Mary, a poor vir- gin of Nazareth, was to come this ho- nor, which would have rendered inti- nitely illustrious any of the daughters of Adam — the honor of giving birth to the world's Redeemer, and the Son of (Tod. IT The Lord is with thee. The word is, is not in ihc original, and the Eassage may be rendered cither ' the «ord is with thee,' or ' the Lord he with thee,' implying thp prayer of the 29 And when she saw A/?//, she was troubled at his saying, and cast in her mind what manner of saluta- tion this should be. 30 And the angel said unto her. Fear not, Mary ; for thou hast found favour with God. 31 And, 'behold, thou ' shalt con- ceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great, f and shall be called the * Son of the Highest ; and the Lord God shall give unto him the throne * of his father Da- vid : clca.7.14. Matt. 1.21. /Matt.12.42. ^ He. J.2-8. A2Sa.7.1],12. Is.9.6.7. angel, that all blessings from God miffht descend and rest upon her. ^ Blessed art thou among women. This passage is equivalent to saying ' Thou art the most happy of women.' 29. Troubled cit his saying. Disturbed or perplexed at what he said. It was so unexpected, so sudden, so extraordin;i- ry, and v/as so high an honor, that she was filled with anxious thoughts, and did not know what to make of it. IT Cast in her mind. "^I'hought, or revolved in her mind. IT What manner of saluta- tion. What this salutation could mean. 32. He shall he great. There is un- doubted reference in this passage to Isa. ix. f), 7. By his being ereat, is rneant he shall be distinguishecH or illustrious ; great in power, in wisdom, in domin- ion, on earth, and in heaven. ^ Shall be called. This is the same as to say, he shall he the Son, &-c. The Hebrews often used this form of speech. See Matt, xxi. 13. T The Highest. God — who is infinitely exalted — called the Highest, because he is exalted over all his creatures on earth and in heaven. Sec Mark v. 7. IT The thro?ie. The kingdom ; or shall appoint him as the lineal successor of David in the king- dom. ^ His father David. David is called his father, because Jesus was lineally descended from him. See Matt, i. 1. The promise to David was, that there should n^t fail a ma7i to sit on his throne; that his'throne should be per- petual ; and the promise was fulfilled CHAPTER T. W 33 And he shall reif^n over the house of Jacob for ever; and * of his kuiCTdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing I know not a man 1 35 And the angj-el answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee ; therefore also that holy thing which shall be born of thee shall be call- ed * the Son of God. 36 And, behold, thy cousin Eli- aDa.7.14.27. lVIi.4.7. MVIar.M. by exaltiug Jesus to be a Prince and a Saviour, and the perpetual King of his people. 33. Over the house of Jacob. Thg house of Jacob means the same thing as the family of Ja^-ob, or the descend- ants of Jacob ; i. e., the cliiidreii of Is- rael. This was the name by which the ancient people of God were knov/n, and it is the same as saying that he shall reign over his own church and people for ever. This he does by giving them laws, by defending them, and by guiding them ; and this he will do for ever in the kingdom of his glory. *'^ Of his kingdom there shall be no end. He shall reign among his people on earth until the end of time, and still be their King in heaven. His is the only king- dom that shall never have an end. He the only King that shall nev^r lay aside his diadem and robes, and that shall never die. He the only King that can defend us from all our enemies, sustain us in death, and rev/ard u.s in eternity. O how important, then, to have an in- terest in his kingdom ; and how unim- portant, compared whh Ids favor, is the favor of all earthly monarchs ! 35. The Holy Ghost shall come upon thee. See Matt. i. IS, 20. "iF The poioer of the Highest, &c. This evidently means that the body of Jesus should be created by the direct power of God. It was not by ordinary generation ; but, as the Messiah cam.e to redeem sinners —to make atonement for others, and not for himself — it was necessary that liis human nature should be pure, and freed fromthe corruption of the fall. God, therefore, prepared him a body by sabeth, she hath also conceived a son in her old age : and this is the sixth month with her who was call- ed barren. 37 For * with God nothing shall ! be impossible. I 33 And Mary said, Behold the j handmaid ^ of the Lord ; be it unto I me according * to thy word. And the angel departed from her. 39 And Mary arose in those days, and went into the hill country with haste, into ^ a city of Juda ; Matt.19.26- Rom.4.21. r/ Ps.lie.Jfl. e Ps.lig-.'JS. /Jos.21.9-11. direct creation, that should be pure and j holy. See Heb. .x. 5. ^ That holy thing, I &c. That holy progeny, or child. j ^ Shrill be called the Son of God. That is spoken in reference to the human nature of Christ. And this passage proves beyond controversy that one rea- son why Jesus was called the Son of God, v/as, because he was begotten in a supernatural manner. He is also called the So?i of God, on account of hia resurrection, florn. i. 4. Actsxiii. 33, compared with Ps. ii. 7. 36, 37. Thy cousin Elisabeth, &c. The case of Elisabeth is mentioned to inspire Mary with confidence, and to assure her that what was now promised would be fulfilled. It was almost a3 improbable that Elisaheth should have a child at her time of life, as it was that Mary should under the circumstancea promised. 38. AndMary said, Behold the hand- maid. &c. This was an expression of resignation to the will of God, and of faith in the promise. To be the hand' maid of the Lord, is to be a submissive and obedient servant ; and is the same as saying, ' T fully credit all that is said, and am perfectly ready to obey all the commands of the Lord.' 39. A?id Mary arose. The word arose here is equivalent to setting out. or starting on a journey. '^ The hill coun- try. The region "in the vicinhy of Jerusalem, commoidy called the hill j coimtry of Judea. ^ City of Jitda. ! ^V^hat city is meant is not known. Some j have supposed it io be Jerusalem, others ' Hebron. But all is conjecture. It was , probably a Levitical city, and the rt'Si- 16 LUKE. 40 And entered into the house of Zacharias, and saluted Elisabeth. 41 And it caine to pass, that, when Elisabeth heard the saluta- tion of Mary, the babe leaped in her womb ; and Elisabeth was fill- ed with the Holy Ghost : 42 And she spake out with a loud voice; and said, Blessed " art thou among women; and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord ^ should come to me 1 a Ju.5.24. ver.28. * Jno.13.13. i or, which believed that there shall he. dance of Zacharias when he was not employed in the temple. 40. Saluted Elisabeth. Expressed great joy and gratiiication at seeing her, and used the customary tokens of affec- tionate salutation. 41. Filled with the Holy Ghost. The meaning of this seems to be, that she was filled with joy ; with a disposition to praise God ; with a prophetic spirit, or a knowledge of the character of the child that should be born of her. Ail these were produced by the Holy Ghost. 42. Blessed art thou among icomcn. 8he here repeated nearly the words of the angel to Mary, esteeming it to be the highest honor among mothers to be the mother of the 3Je«siah. 43. And tr.he7ice is this to me ? An expression of humility. Why is it that the mother of my Lord should come to ?yie, as if to honor me ? 'i Mother of vuj Lord. The word Lord sometimes de- notes divinity, and sometimes superior, master, teacher, or governor, it was given by the Jews to their expected Messiah ; but whether they understood it as denoting divinity, cannot now be ascertained. It is clear only that Eli- zabeth used it as denoting great dignify and honor. 45. Blessed is she that believed. That is, Mary, who believed what the angel spoke to her. She was blessed not only in the act of believinif, but because the thing promised would certainly be 'idfilled. Erom these expressions of Elisabeth, we may learn: 1st. That the spirit of prophecy had not entirely ceased among the Jews. 2d. That the Holy Ghost is 44 For lo, as soon as the voice ot thy salutation sounded in mine ears, the babe leaped in my womb fcr joy- 45 And blessed is she * that be- lieved : for there shall be a perfor- mance of those things which were told her from the Lord. 46 And Mary said. My " soul doth magnify the Lord, 47 And my spirit hath rejoiced "^ in God my Saviour. 48 For he hath regarded the low • estate of his handmaiden; for be- clSa.2.1. Ps.34.2,3. d Ps.35.9. Hab.3.18. e Ps. 136.23. the source of light, comfort, and joy. 3d. That every thing about the birth of Jesus is remarkable, and that he must have been more than a mere man. 4th. That the prospect of the coming of the Messiah was one of great joy and rejoicing to ancient saints ; ana, 5th. That it was a high honor to be the mother of him that should redeem mankind. It is from that honor that the Roman Catholics have determined that it is right to worship the Virgin Mary, and to ofier prayers to her : an act of worship as idolatrous as any that could be offered to a creature. For : 1st. It is not anywhere commanded in the Bible. 2d. It is expressly forbidden to worship any being but God. Ex. xxxiv. 14. ; XX. 4, 5. Deut. vi. 13, 14. Isa. xlv. 20. It is idolatry to worship or pray to a creature. 4i,h. It is absurd to suppose that the Virgin M!ary can be in all places at the same time, "to hear the prayers of thon.'?ands at once, or that she can aid them. There is no idola- try more gross, and of course rnoro wicked, than to worship the creature more than the Creator. Rom. i. 25. 46. My soul doth magnify the Lord To magnify here means to male great, and then to extol, to praise, to celebrate. It does not mean here strictly to mahe great ; but to increase in our estima- tion ; that is, to praise, or extol. See Ps. xxxiv. 3. 2 Sam. vii. 26. 47. hi God my Saviour. God is called Saviour, as he saves people from sin and death. He was Mary's Saviour, as he had redeemed her soiil. and given a title to eternal hfe ; and she rejoiced for that and e.^pecially for hi.= mercy ip CHAPTER I. 17 hold, from henceforth all genera- lions shall call me" blessed. 49 For he that is mighty * hath (lone to me great things; ' and holy '^ zs his name. 50 And " his mercy is on them a Mal.3.12. c.11.27. ft Ge. 17.1. c Ps.71. 21. 12().2,3. Ep.3.'20. eir hearts, saying, What manner of child shall this be? And the hand ^ of the Lord was wiiti him. 67 And his father Zacharias was filled with the Holy Ghost, and pro- phesied, saying-, ac.2.19.51. JPs.60.17. 68 Blessed he the Lord God of Israel ; for he hath visited and re- deemed his people, 69 And hath raised up an horn of salvation ^ for us, in the house of his servant David ; cPs 72.18. dPs.ni.9. the hand to aid those whom we wish to help. I'he expression then means that God aided him, protected him, or showed him favor, ^ome think that these words are a part of the speech of the neighbors; ' What manner of child shall this be ! God is so evidently with him !' 67. Filled witli the Holy Ghost. See ver. 15. ^ ATid prophesied. The word prophesied means, 1st. To foretell fu- ture events. 2d. To celebrate the praises of God, (see 1 Sam. x. 5, 6 ; 1 Kings xviii. 29) ; then to teach, or preach the gospel, &-c. This song of Zacha- rias partakes of all. It is principally employed in the praises of God, but it also predicts the future character and preaching of John. 6S. Blessed. See Note, Matt. ver. 3. ^ Hath visited. The word here rendered visited means properly to look upon; then to look upon in order to know the state of any one ; then to visit for the purpose of aiding those who need aid, or alleviating misery. Compare Matt. xxv. 43. In this sense it is used here. God looked upon the world — He saw it miserable — He came to relieve it, and brought salvation. T And re- deemed. That is, was aho^lt to redeem, or had given the pledge that He would redeem. This was spoken under the behef that the Messiah, the Redeemer, was about to appear, and would cer- tainly accomplish his work. The lite- ral translation of this passage is, "He hath made redemption, or ransom lor his people." A ransom was the price paid to deliver a captive taken in war. A is a prisoner taken in war by B. B has a right to detain him a prisoner by the laws of war, but C offers B a price if he will release A, and suffer him to iio at liberty. The price wiiich he pays, and which must be satisfactory to B, that is, be a reason to B why he should release him, is called a price or ransom. jMen are sinners. They are hound over lo just puniEhment by' the law. The law is holy, and God, as a just govern or, must see that the law is honored, and the wicked punished. But if any thing can be done which will have the same good efftct as the punishment of the sinner, or will be an equivalent for it, that is, be of equal value to the uni- verse, God may consistently release him. If he can show the same hatred of sin, and deter others from sinning, and accomplish the purity of the sinner, the sinner may be released. Whatever will accompush this is called a ransom, because it is in the eye of God a suffi cient reason why the sinner should not be punished ; it is an equivalent for his sufferings, and God is satisfied. The blood of Jesus, i. e. his death, in the place of sinners, constitutes such a ran- som. It is in their stead. It is for them. It is equivalent to their punishment. It is not itself a piinish7nent — for that al- ways supposes personal crime — but it is what God is pleased to accept in the place of eternal sufierings of the sinner. The king of the Locrians made a law that an adulterer should be punished with the loss of his eyes. His son was the first offender, and the father decreed that his son should lose one eye, and he himself one also. This was the ransom. He showed his love, his regard for the honor of his law, and the determination that the guilty should not escape. So God gave his Son a ransom to show his love ; his regard to justice ; and his will- ingness to save men — and his Son, in his death, was a ransom. He is often so called in the New Testament, Matt. XX. 28. Mark x. 45. Thus ii. 14. Heb. ix. 12. For a fuller view of the nature of a ransom, see Notes on Rom. iii. 24, 25. 69. And hath raised up a horn. A horn is VL symhoi of strength. The fig- ure is taken from the fact that in homea animals the strength hes in tne horn. Particularly the great power of the rhi- noceros or unicorn, is manifested by i the use of a single horn of great CHAPTER I. 21 70 As he spake * by tlie mouth of his holy prophets, which have been since the world began : 71 That we should be saved * from our enemies, and from the hand of all that hate us ; 72 To perform the mercy pro- mised to our fiithers, and to '^ re- member his holy covenant, a Je.23.5,6. Da.9.24. h Is.54.7-17. Je.30. 10,11. c Le.26.4-2. Ps.10.5.8-10. Eze .18.G0. Strength, placed on the head, near the end of the nose. When the sacred writers therefore speak of great stre7iglh they often use the word horn. Fs. cxlviii. 14. Dent, xxxiii. 17. Dan. vii. 7, 8 ; viii. 21. The word salvation, con- nected here with the word /'ords of that place are quoted. Compare also Rev. xxii. 16. 79. Togivelight, &c. See Note, Matt, iv. 16. IT To guide our feet, &c. The figure in these verses is taken from tra- vellers, who being overtaken by night know not what to do, and who wait patiently for the morning light, that they may know which way to go. So man wandered. So he became benighted. So he sat in the shadow of death. So he knew not which way to go until the sun of righteousness arose, and then the light shone brightly on his way, and the road was open to the promised land ot rest — to heaven. This song of Zacharias is exceedingly beautiful. It expresses with elegance the great points of the plan of redemp- tion, the doings of John, and the mercy of God in providing that plan. That mercy mas great. It is worthy of praise ; of our highest, loftiest songs of thanks- giving ; for we were in the shadow of death — sinful, wretched, wandering— and the hght arose, the gospel came, and men may rejoice in hope of eternal life. 80, Waxed strong in spirit. That is, in courage, understanding, and pur- poses of good, fitting him for his future j work. The word wax means to increase, ■ to grow, from an old Saxon word. IF In ! the deserts. In Hebron, and in the hill countrv where his father resided. He I rc-ided in obscurity, and was not known I publicly by the people. IT Until the day ! of his showiyig. Until he entered on hia \.D. 1.] CHAPTER II. 23 A CHAPTER II. ND it came to pass in those days, that there went out a de- nublic ministry as recorded in Matt. iii. That is, probably, until he was about thii-ty years of age. See Luke iii. CHAPTER II. 1. In those days. About the time of the birth of John and of Christ. ^ A decree. A law, commanding a thing to be done. '^ Cmsar Augustus. This was the Roman emperor. His first name was Octavianus. He was nephew of JuUus Ceesar, and obtained tlie empire after his death. He took the name Au- gust",s — i. e., august, or honorable — as a comphment to his own greatness ; and from him the month Augitst, Vvhich was before called Sextilis, received its name. IT That all the world. There has been much difficulty respecting this passage, from the fact that no such taxing of all the world is mentioned by ancient wri- ters. It should have been rendered the v)hole land—"!, e., the whole land of Palestine. The tvhole land is mention- ed to show that it was not Judea only, but that it included also Galilee, the place where Joseph and Mary dwelt. That the passage refers only to the land of Palestine, and not to the whole world, or to all the Roman empire, is clear from the following considerations : 1st. The fact that no such taxing is men- tioned as pertaining to any other coun- try. 2d. The account of Luke is con- fined to this country only. 3d. The v/ords world, and whole world, are not unfrequently used in this limited sense as confined to a single country. See Matt. iv. 8, vv-here Satan is said to have shown to Christ all the kingdoms of the world — that is, of the land of Judea. See also Josh. ii. 3; Luke iv. 25. (Greek); Luke xxi. 25 ; Acts xi. 28. 'iT Should he taxed. Our word tax means to levy a'ld raise money for the use of the go- vernment. This is not the meaning of the original word here. It means rather lo enrol, or take a list of the citizens with their employments, the amount of their property, &c., equivalent to what was meant by census. Judea was at this time tributary to Rome. It paid ^ taxes to the Roman emperor ; and j ihoug^h Herod was king, yet he held his : cree frowi Cesar Augustus, that all the world should ^ be taxed. 2 (^jlnd this taxing was first made 1 or, inrolled. appointment under the Roman emperor, and was subject in most matters to him. Farther, as this enrolment was merely to ascertain the numbers and property of the Jews, it is probable that they were very willing to be enrolled in this manner ; and hence we hear that they went willingly, whhout tumult — con- trary to the common way when they v%'ere to be taxed. 2. A7id this taxi7ig was first made, &c. This verse has given as much perplexity, perhaps, as any one in the New Testament. The difficulty has consisted in the f*ct that Cyrenius, or Qtiirinius, was not governor of Syria until twelve or fifteen years after the birth of Jesus. Jesus was born during the reign of Herod. At that time Va- rus was president of Syria. Plerod was succeeded by Archelaus. who reigned eight or nine years ; and after he was removed, Judea was annexed to the province of Syria, and Cyrenius was sent as the governor. Josephus, Ant. B. xvii. *^ 5. The difficulty has been to reconcile this account vviih that in Luke. Various attempts have been made to do this. The one that seems most satisfactory is that proposed by Dr. Lardner. According to his view, it means, " This was the first census of Cyrenius, governor of Syria." It is called the frst, to distinguish it from one afterwards taken by Cyrenius. Acts V. 37. It is said to be ihe census taken by Cyrenius, governor of Syria ; not that he was then governor, but that it was taken by him who was aJttTv:ards familiarly known as governor. Cyre- nius. governor of Syria, was the name by which the man vvas knov/n ; and it was not improper to say that the tax- ing was made by Cyrenius, the gover- nor of Syria, though he might not have been actually governor for ?nany years afterwards. Thus Herodian says that " to Marcus the emperor were born sev- eral daughters and tv/o sons," though several of those children were born to him before he was emperor. Thus it is not improper to say that General Washington saved Braddock's army, oi was engaged in the old French war; 24 LLKE. [A. D. 1 when Cyrenius was governor of Syria.) 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from j Galilee, out of the city of Nazareth, | into Judea, unto the city of David, } which is called Bethleheoi, (because j he was of the house and lineage of j David,) I 5 To be taxed with IMary bis | though he was not actually made gen- eral till many years afterwards. Ac- cording to this, Augustus sent Cyreni- us, an active, enterprising man, to take this census. At that time he was a Roman senator. Afterwards he was made governor of the same country, and received the title Vv'hich Luke gives him. ^ Syria. The region of country north of Palestine, and lying between the Mediterranean and the Euphrates. The Word Syria, called in the Hebrew Aram, from a son of Shem, (Gen. x. 22,) in its largest acceptation, extended from the Mediterranean and the river Cydnus to the Euphrates, and from mount Taurus on the north to Arabia and the border of Egypt on the south. It was divided into Syria Palestina, in- cluding Canaan and Phenicia, CcbIo- Syria, between two ridges of mount Lebanon, and Upper Syria. The last was known as Syria in a restricted sense. The leading features in the physical aspect of Syria consist of the great mountainous chains of Lebanon, or Li- banus, and Anti-Libanus, extending from north to south, and the great de- sert lying on the south-east and east. The valleys are of great fertility, and yield abundance of grain, vines, mul- berries, tobacco, olives, excellent fruits, as oranges, figs, pistachios, &.c. The cUmate, in the inhabited parts, is ex- ceedingly fine. Syria is inhabited by various descriptions of people, but Turks and Greeks form the basis of the popu- lation in the cities. The only tribes that can be considered as peculiar to Syria arc the tenants of the heights of Lebanon. The most remarkable of these are the Druses and Maronites. The general language is Arabic : the Boidiers and officer.-i of government espoused wife, being great with child. 6 And so it was, that, while tliey were there, the days were accom- plished that she sliould be deliver- ed. 7 And she * brought forth her first-born son, and wrapped him in swaddling clothes, and laid him in a manger ; because there v/as no room for them in the inn. c .Matt.1.2.'). speak Turkish. Of the old Syriac no traces exist. 4. The city of David. Bethlehem, called the city of David because it was the place of iiis birth. See Matt. ii. 1. ^Because he was of the house. Of the family. *ii And lineage. The lineage denotes that he was descended from David as his father, or ancestor. In taking a Jewish census, families were kept distinct. Hence all went into the trihe to wlwch they belonged, and to the place v.-here their family had resided. Joseph was of the tribe of Benjamin, and of the particular family of David. Hence he went up to the city of David. It is not improbable that he might also have had a small paternal estate in Bethlehem that rendered his presence there more desirable. 7. Her first-born son. Whether Mary had any other children or not, has been a matter of controversy. The obvious meaning of the Bible is that she had ; and if this be the case, xhewoxA first- born is here (o be taken in its common signification. "^ Sicaddling clothes. When a child amon^ the Hebrews was born, it was washed in water, rubbed in salt, and then wrapped in swaddling clothes ; that is, not garments regularly made, as v;ith us, but bands or blankets that confined the hmbs closely. Ezek. xvi. 4. There was nothing pecuhar in the manner in wiiich the infant Jesus was treated. ^ Laid him in a jnunger. The word manger, in tlie English language, means "the box or trough in Vv-hich provender is placed for horses or cattle." This is not the meaning of the word here. It means simply the stable, or the place where the cattle or camels lodged. There was no room at the inn. and they were obliged to lie in the sta- ble or ham, and it" was tiiere that the A.D. 1.] CHAITER II. 8 And there were in the same country shepherds abiding- in the field, keeping watch ^ over their flock by night. 9 And, lo, the angei of the Lord came upon them, and the glory of the Lord shone round about them : and they were sore afraid, 10 And the angel said unto them, Fear not : for, behold, I bring you good -tidings of great joy, which shall be to all people. 1 or, the night-watches. child was laid. Their being there was no proof of poveHy. It was a simple matter of necessity. There was 7io room at the inn. It may be added that 'u\ eastern countries it is not very un- usual for travellers to pass the night in this manner. In the caravansary it is common for the whole caravan of ca- mels, horses, and people, to lodge in the same place. Indeed the only pil- loio which children often have is the side of a horse, with which the whole family he down. Horses are trained to remarkable gentleness and dociUly. — Yet it is worthy of our consideration that Jesus was born poor. He did not inherh a princely estate. He was not cradled, as many are, in a palace. He liad no rich friends. He had virtuous, jiious parents, of more value to a child than many riches. And in this we are shown that it is no dishonor to be poor. Happy is that child who, whether his parents be rich or poor, has a pious fa- ther and mother. It is no matter, if he has not as much wealth, as fine clothes, or as splendid a house as another. It is enough for him to be as Jesus was, and God will bless liim. ^ No room at the 17171. Many people assembled to be enrolled, and the tavern was filled before Joseph and Mary arrived. 8. The same country. Round about Bethlehem. ^I" Shepherds. Men who tended flocks of sheep, ''i' Abiding in the field. Remaining out of doors, un- dsr the open sky, with their flocks. Th's was commonly done. The cli- ma e was mild ; and, to ifeep their tlocks from straying, they spent the night with them. It is also a fact that the Jews Ecnt out their flocks into the mountain- ous and desert regions during the sum- mer months, and took them up in the Vc-L.ll. — 'd 25 11 For unto you "■ is born this day, in the city of David, a Saviour which is Christ the Lord. 12 And this shall i^ a sign unto you : Ye shall find the babe wrap- ped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel ^ a multitude of the hea» venly host, praising God, and say- 14 Glory to God in the highest, a 13.9.6. i.Ps.103.20,21. 1 Pe.1.12. latter part of October or the first of No- vember, when the cold weather com- menced. While away in these deserts and mountainous regions, it was proper that there should be some one to attend them, to keep them from straying, and from the ravages of wolves and other wild beasts. It is clear from this that our Saviour was born before the 25th of December, or before what we call Christmas. At that time it is cold, and especially in the high and mountainous regions about Bethlehem. God has concealed the time of his birth. There is no way to ascertain it. By diflerent learned men it has been fixed at each month in the year. Nor was it of con- sequence to hnov: the time ; if it had been, God would have preserved the record of it. IMatters of moment are clearly revealed. Those which God regards as of no importance are con- cealed. ^ Keeping watch, &.C. More literally, " tending' their flocks by turns through the night watches.' 9. The glory of the Lord. This is the same as a great glory — that is, a splen- did appearance or light. The word glory is often the same as light. 1 Cor. XV. 41. Luke ix. 31. Acts xxii. 11. The woris Lord and God are often used to denote greatness or intensity. Thus, trees of God mean great trees ; hills of God,' high or lofty hills, &.c. So the slory of the Lord here means an exceedingly great or bright luminous appearance — perhaps not unhke what Paul saw on the way to Damascus. 12. This shall be a sign, &c. The evidence by which you shall know the child is, that you will find him wrapped in swaddhng clothes, and lying in a manger. 14. Glory to God. Praise be to God; LUKE. [A I). 1 and on earth peace, * good will to- ward men. 15 And it came to pass, as the angels were gone away from them into heaven, the ^ shepherds said a Is.57.19. 1 77ie men, the shepherds. or, honor be to God. That is. the praise of redeeming man is due to God. The plan of redemption will bring glory to God, and is designed to express liis glory. This it does by evincing his love to men, his mercy, his condescen- sion, and his regard to the honor of his law, and the stabihty of his own gov- ernment. It is the highest expression of his love and mercy. Nowhere, so far as tae can see, coidd his glory be more strikingly exhibited than in giving his only-begotten Son to die for men. ^ In the highest. This is capable of several meanings : 1st. In the highest strai?is, or in tlie highest possible man- ner. 2d. Among the highest; — i. e., among the angels of God — indicating that tJiey felt a deep interest in this work, and were called on to praise God for the redemption of man. 3d. In the highest heavens — indicating that the praise should not be confined to the earth, but should spread throughout the universe. 4th. The words "God in the highest" may be equivalent to the most high God, and be the same as say- ing ' Let the most high God be praised for his love and mercy to men.' Which of these meanings is the true one it is difficult to determine; but in this they all agree, tliat high praise is to be given to God for his love in redeeming men. O that not only angels but 7ne?i would join universally in this song of praise ! If On earth peace. That is, the gospel shall bring peace. The Saviour was predicted as the Prince of peace. Isa. ix. 6. The world is at war wiih God ; sinners are at enmity against their Maker, and against each other. There is no peace to the wicked. But Jesus came to make peace. And this he did, 1st. By reconciling the world to God by his atonement. 2d. By bringing the sinner to a state of peace with his Make., inducing him to lay down the weapons of rebellion ; to submit his soul to God ; thus giving him the peace which passcth all understand- ing. 3d. By diftiising in the heart uni- versal good will to men — disposin.g men one to another, Let us now go ever unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste. to lay aside their diiferences, to love each other, to seek each other's wel- fare, and to banish envy, malice, pride, lust, passion, and covetousness — in all ages the most fruitful causes of differ- ence among men. And 4th. By diffus- ing the principles of universal peace among nations. If the gospel of Jesus should universally prevail, there would be an end of war. In the days of the millennium there will be universal peace ; all the causes of war will have ceased ; men will love each other and do justly ; and nations be brought under j the influence of the gospel. O how ! should each one toil and pray that the j great object of the gospel should be I universally accomplished, and the v.'orld I be filled with peace ! ^ Good will to- 1 ward men. The gift of the Saviour is an expression of good will or love to men, and therefore God is to be praised. The work of redemption is uniformly represented as the frait of the love of God. Johniii.ie. Eph. v. 2. 1 Jolin iv. 10. Rev. i. v. No words can ex- press the greatness of that love. It can only be measured by the misery, help- lessness, and danger of man ; by the extent of his sufferings here and in the world of woe, if he had not been saved ; by the condescension, sufferings, and death of Jesus ; and by the eternal ho- nor and happiness to which he will raise his people. All these are beyond our full comprehension. Yet how little does man feel it ! And how many turn away from the highest love of God, and treat him with contempt ! Surely, if God so loved us first, we ought also to love him. 1 John iv. 19. Ifi. Unto Bethlehem. The city of David, where the angel had told them they would find the Saviour. These shepherds appear to have been pious men. They ^^ere waiting for the com- ing of the Messiah. On the first inti- mation that he had actually appeared, they went with haste to find him. So all men should, without delay, seek the Saviour. When told of him by the ser- vants of God, they should, like these A. D. 1.] CHAPIER II. 27 and found Mar}' and Joseph, and the babe lying in a manger. 17 And when they had seen //, they made known abroad the say- ing which was told them concern- ing this child. 18 And all they that heard //, A-ondered at those things which were told them by the shepherds. 19 But Mary kept all these things and pondered ihem in her heart. a Le.12.3. 20 And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. •21 And when eight days were accomplished °- for the circumcising of the child, his name was called JESUS, which was so named of the angel ^ before he was conceived in the womb. 22 And when '^ the days of her t Matt. 1.21. c.1.31. c Le.l2.2,(Stc shepherds, forsake all, and give no rest to their eyes until they have found him. We may always find him. We need not to travel to Betlilehem. We have only to cast our eyes to heaven ; to look unto him and to believe on him, and we shall find him ever near to us, and for ever oitr Saviour and friend. 17. When they had see?i it. W^hen they had satisfied themselves of the truth of the coming of the Messiah, and had ■ ascertained that they could not have been mistaken in the appearance of the angels. There v,-as evidence enough to satisfy them that wliat the angels said was true, or they would not have gone to Bethlehem. Having seen the child tliemselves, they had now evidence that v.ould satisfy others. And accordingly : ihcy became the first preachers of the gns-peli and went and proclaimed to oihers ihat the IMessiah had come. — ; One of the first duties of those who are I newly converted to God, and a duty in | which they deUght, is to proclaini to ! others v.-hat they have seen and felt. [ It should be done in a proper v/ay, and ! at the proper time ; but nothing can or i should prevent a Christian recently ! converted from telling his feelinsrs and \ views to others — to his friends, his pa- rents, his brothers, and old compa- nions. And it may be remarked that ■ ouen more good may be done then, | than during any other period of their j lite. Entreaties, then, make an im- ; pression ; nor can a sinner vrell resist \ tlie appeals made to him by one who was | ju?t now with him in the way to ruin, ! but who nov/ treads the way to heaven. 19. Mary kept all these thhigs. All that happened, and all that was" said re- specting her child. She rememhered what the angel had said to her ; what had happened to Elisabeth and to the shepherds — all the extraordinary cir- cumstances which had attended the birth of her son. Here is a dehcate and beautiful expression of the feelings of a mother. A mother forgets none of those thuigs which occur respecting her children. Ever}' thing they do or suf- fer — every thing that is said of them- is treasured up in her mind ; and often, often, she thinks of those things, and anxiously seeks what they may indi- cate respecting the future character and welfare of her child. ^ Pondered. Weighed. This is the original meaning of the word iceighed. She kept them ; she revolved them ; she weighed them in her mind, giving to each circum- stance its just importance, and anxiously seeking what it misht indicate respect- ing her child. ^ Tn her heart. In her mind. She thought of these things often and anxiously. 20. The shepherds rettirned. To their flocks. ^ Glorifying^ &c. Giving ho- nor to God, and celebrating his praises, 21. Eisht days, &c. This was th© regular time for performing the rite of circumcision. Gen. xvn. 12. IT Called Jesus. See Note, Matt. i. 21. 22. Days of her purification. Among the Hebrews a mother was required to remain at home for about forty days after the birth of a male child, and eighty for a female ; and during that time she was reckoned as impure — that is, she was not permitted to go to the temple, or to engage in rchgious ser- vices wirli the congregation. Lev. xii. 3, 4. ^ To Jerusalem. The place where the temple was, and where the ordi- nances of rehgion were celebrated. ^ To present him to the Ixird. Every first-born male child, among the Jews, was regarded as holy to the Lord. Ex, xiii. 2. Bv their being holy Ur7ita the LUKE. [A. D. 1 purification, ?ccording to the lavv of Moses, were acccomplished, they brought him to Jerusalem, to pre- sent liim to the Lord. 23 (As it is written in the law of the Lord, Every " male that open- eth the womb shall be called holy to the Lord ;) 24 And to offer a sacrifice ac- a Ex.13.12. 22.29. Nu.8.17. Lord was meant that unto them be- longed the office of priests. It was iheirs to be set apart to the service of God, to offer sacritice, and to perform the duties of rehgion. It is probable that at first the duties of rehgion de- volved on the /a^Ae?- ; and that, when he became infirm or died, the duty de- volved on the eldest son. And it is still manifestly proper that where the father is infirm or has deceased, the duty of conducting family worship should be performed i)y the eldest son. After- wards God chose the tribe of Levi hi the place of the eldest sons, to serve him m the sanctuary. Num. viii. 13 — 18. Yet still it was proper to present the child to God, and it was required that it should be done with an offering. 23. As it is written, &,c. Ex. xiii. 2. 24. And to offer a sacrifice, &c. Those W'ho were able on such an occa- sion were required to ofler a lamb for a burnt-offering, and a pigeon or a turtle- dove for a sin-offering. If not able to bring a lamb, then they were per- mitted to bring two turtle-doves or two young pigeons. IT Tit r tie- doves. Doves distinguished for having a pkuntive and tender voice. By Mary's offering these she showed her poverty. And our Sa- viour, by coming in a slate of poverty, has shown that it is not dishonorable to be poor. No station is dishonora'ole where God places us. He knows what is best for us, and he often makes a state of poverty an occasion of the higliest blessings. If loith poverty he grants us, as is often the case, peace, contentment, and religion, it is worth far more than all the jewels ot Gol conda, or the gold of Mexico. If it l)e asked why, since Mary and the Sa- viour were pure from any moral defile- ment in his conception and birth, it was necessary to offer such a sacrifice ; why Was it necessary that Jesus should be cording to that which is said in the law of the Lord, A pair of tur- tle-doves, or two young pigeons. 25 And, behold, there was a man in Jerusalem, whose name ivas Si- meon ; and the same man was just and ^ devout, waiting for the con- solation *= of Israel : and the Holy Ghost was upon him. b Mar.15.43. vcr.33. c Is.40.1. circumcised, since he had no sin; it may be answered: 1st. That it was proper for them to fulfil all righteous- ness, and to show obedience to the law. 2d. It was necessary for the future use- fulness of Christ. Unless he had been circumcised, he could not have been admitted to any synagogue, or to the temple. He would have had no ac- cess to the people, and could not have been regarded as the Messiah. Both he and Mary, tiierciore, yielded obe- dience to the law^s of the land, and thus set us an example that we should walk in their steps. Comp. Note on Matt. iii. 15. .25. IVhose name was Simeon. Some have supposed that this Simeon was a son of the famous Hillel, a distin- guished teacher in Jerusalem, and Pre- sident of the sanhedrim. But nothing is certainly known of him but what is here related. He w^as an aged man, of distinguished piety aitd reputation, and was anxiously expecting the com- ing of the Messiah. Such an old age is peculiarly honorable. No spectacle is more sublime than an old man, of piety and high character, looking for the ap- pearing of the Lord, and patiently wait- ing for the time to come when he may be blessed w^ith the sight of his Re- deemer. ^ Just. Righteous before God and man ; approved by God as a righteous man, and discharging faith- fully his duty to man. ^Devout. This word means rt religious man, or a. pious man. The original expresses the idea of good reputation, tvell received, or of high standing among the people. ' ^ Waiting for the consolation of Israel. That is. wailing for the 3Tessiah, who is called the consolation of Israel be- cause he would give comfort to ihem by his appearing. This name was often applied to the Messiah before he ac- tually appeared. It was common to A.D. 1.] CHAPTER II. 29 26 And it was revealed unto him by the Holy Ghost, that he should not see * death before he had seen the Lord's Christ. 27 And he came by the Spirit into the temple ; and when the pa- rents brought in the child Jesus, to do for him after the custom of the law, 28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now ^ lettest thou thy aPs.89.48. He.11.5. & Ge.46.30. c Is.o7.2. Re. 14. 13. swear, also, by " the consolation of Is- rael" — that is, b)'- the Messiah about to come. See Lightfoot on this place. ^ The Holy Ghost, &c. He was a holy man, and was divinely inspired respecting the Messiah about to appear. 26. Was revealed. In what way this was done we are not informed. Some- times a revelation was made by a dream, at others by a voice, and at others by si- lent suggestion. All we know of this is that it was by the Holy Ghost. IT Not see death. Should not die. To see death, and to taste of death, was a common way among the Hebrews of expressing death itself. Compare Ps. Ixxxix. 48. IF The Lord's Christ. Rather the Lord's An- ointed. The word Christ means anoint- ed, and it would have been better to use that word here. To an aged man, who had been long waiting for the Messiah, how grateful must have been this reve- lation — this solemn assurance that the Messiah was near ! But this revela- tion is now given to every man, that he need not taste of death till, by the eye of faith, he may see the Christ of God. He is offered freely. He has come. He waits to manifest himself to the world. And he is not willing that any should die for ever. To us, also, it will be as great a privilege in our dying hours to have seen Christ by faith, as it was to Simeon. It will be the only thing that can support us then — the only thing that will enable us to depart in peace. 27. By the spirit. By the directimi of the spirit, 'l^ Into the temple. Into that part of the temple where the public worship was chiefly performed — into the court of the women. See Note on Matt. xxi. 12. IT The custom of the law. 3* servant depart in peace, '^ according to thy word : 30 For mine eyes have seen ** thy salvation. 31 Which thou hast prepared be- fore the face of all people : 32 A light to lighten the « Gen- tiles, and the glory of thy people Israel. 33 And Joseph and his mother marvelled at those things which wete spoken of him. d Is.52.10. c.3.6. Ac.4.12. e Is.42.6. 49.6. C0.3. Ac.I3.47,48. That is, to make an offering for purifi- cation, and to present him to God. 28. Blessed God. Thanked, or prais- ed God. 29. Noio lettest. Now thou dost let, or permit. This word is in the in- dicative mood, and signifies that God xoas permitting him to die in peace, by having i-elieved his anxieties, allayed his fears, fulfilled the promises, and having, by the appearing of the Mes- siah, removed every reason why he should live any longer, and every wish ! to live. IT Depart. Die. IT According to thy word. Thy promise made by revelation. — God never disappoints. To many it might have appeared improba ble when such a promise was made to an old man, that it should be fulfilled. But God fulfils all his word ; keeps all his promises, and ^"EVER disappoints those who trust in him. 30. Thy salvation. Him who is to I procure salvation for his people ; or, j the Saviour. j 31. Before the face of all people. j Whom thou hast provided for all peo- : pie, or whom thou dost design to reveal \ to all people. I 32. A light to lighten the Gentiles. j This is in accordance with the prophe- i cies in the Old Testament. Isa. xlix, ix. 6, 7. Ps. xcviii. 3. Mai. iv. 2. The Gentiles are represented as sitting in darkness, i. e., in ignorance, and sin. Christ is a light to them, as by him they will be made acquainted with the character of the true God, his law, and the plan of redemption. As the dark- ness rolls away as the sun arises, so ignorance and error flee away when Jesus gives light to the mind._ Nations shall come to his light, and kings to l\*i 30 LUKE. [A. D. 1. 34 And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall " and rising again of many in Israel ; a Is.8.14. Ro.9.32,33. 1 Co.1.23,24. 2 Co.2. 16. 1 Pe.2.7,8- brightness of his rising. Isa. Ix. 2, 3. ^ And the glory, &lc. The first offer of salvation was made to the Jews. John iv. 22. Luke xxiv. 47. Jesus was born among the Jews ; among them had been the prophecies respecting him, and his first ministry was among tliem. Hence he was their glory, their honor, their light. To us it is a subject of special gratitude that the Saviour was given for the Gentiles. For, 1. We are Gentiles, and if he had not come we should have been shut out from the blessings of redemption. 2. It is he only that now " can make our dying bed Feel soft as downy pillows are, While on his breast we lean our head And breathe our life out sweetly there." Thus our departure may be like that of Simeon. Thus we may die in peace. Thus it will be a blessing to die. But, 3. In order to do this, our life must be like that of Simeon. We must wait for the consolation of Israel. We must look for his coming. We must be holy, harmless, undefiled, loving the Saviour. Then death to us, hke death to Simeon, will have no terror, — we shall depart in peace, and in heaven, see the salvation Df God. 2 Peter iii. 11, 12. But 4. Children, as well as hoary-haired Si- meon, may look for the coming of Christ. They too must die ; and their death will be happy only as they de- pend on the Lord Jesus, and are pre- pared to meet him. 34. Simeon blessed them. Joseph and Mary. On them he sought the bless- ing of God. IT 7s set. Is appointed, or constituted for that, or such will be the effect of his coming. ^ The fall. The word fall here seems to denote mis- ery, suffering, disafpoinlment, or ruin. There is a plain reference here to the passage where it is said that he should be a stone of stumbling, and a rock of offence. Isa. viii. 14, 15. Many expect- ed a temporal prince, and in this they were disappointed. They loved dark- ness rathei than light, and rejected him, and for a sign which shall be spoken * against. 35 (Yea, a sword '^ shall pierce through thy own soul also,) that " b Ac.2a22. c Jao.19.25. d Ju.5.15.16. 1 Co.ll.l'J. and ftll unto destruction. Many tiat were proud, were brought low by his preaching. They/e?Z from the vain and giddy height of their own self-righteous- ness, and were humbled before God, and then through him rose again to a better righteousness and to better hopes. The nation also rejected him, and put him to death, and as a judgment, /eZZ into the hands of the Romans. Thousands were led into captivity, and thousands perished. The nation rushed into ruin, the temple was destroyed, and the peo- ple were scattered into all the nations. See Rom. ix. 32, 33. 1 Pet. ii. 8. 1 Cor. i. 23, 24. "^ And rising agai7i. The word " again" is not expressed in the Greek. It seems to suppose in our translation that the same persons would fall and rise again. But this is not its meaning. It denotes, that many would be ruined by his coming ; and many others be made happy, or be saved. Many of the poor and humble, that were willing to receive him, w^ould ob- tain pardon of sin and peace — should rise from their sins and sorrows here, and finally ascend to eternal life. ^ And for a sigji, &.c. The word sign here denotes'a conspicuous or distinguished object ; and the Lord Jesus was such an object of contempt and rejection by all the people. He was despised, and his religion has been the common mark or sign for all the wicked, the profligate and the profane, to curse, and ridicule, and oppose. Compare Isa. viii. 18, and Acts xxviii. 22. — Never was a prophecy more exactly fulfilled than this. Thou- sands have rejected the gospel and fallen into ruin, — thousands are still falling of those who are ashamed of Jesus — • thousands blaspheme him, deny hiin, speak all manner of evil against him, and would crucify him again if he were in their hands. But thousands also by him are renewed, justified, and raised up to fife and peace. 35. Yea, a sword, 6cc. The suffer- ings and death of thy Son shall deeply attiict'thy soul. And if Mary had not been thus forewarned and su Btained by \.D. 1.] CHAPTER IT. 31 the thoughts cf many hearts may be revealed. 36 And there ^vas one Anna, a prophetess, the daughter of Pha- nuel, of the tribe of Aser; she was of a great age, and had lived with an husband seven years from her virginity ; 37 And she toas a widow of about fourscore and four years, which de parted not from the temple, but served God with fastings and prayers "■ night and day. 38 And she, coming m that in- e. AC.2G.7. 1 Ti.5.5. strong faith, she could not have borne the trials which came upon her Son, But God prepared her for it, and the holy mother was sustained, 'f That the thoughts, &c. This is connected with the preceding verse. ' He shall be a sign — a conspicuous object to be spoken against , that the thoughts of many hearts may be made maniicst.' That is, that they might shotv how much they hated holiness. Nothing so brings out the feelings of sinners as to tell them of Jesus Christ. Many treat him with silent contempt : many are ready to gnash their teeth : many curse him : — all show how much by nature the heart is opposed to religion, and thus are really, in spite of themselves, fultiUing the scriptures and the prophecies. So true is it that " none can say that Jesus is Lord but by the Holy Ghost.' ' 1 Cor. xii. 3. H6. Of the tribe of Aser.' The tribe of Aser, or Asher, dwelt in the north- ern part of the land of Canaan. Why she was called a prophetess is not known. It might be because she had been the wife of a prophet ; or because she was employed in celebrating the prau5es of God (compare 1 Chron. xxv. 1, 2, 4. 1 Sam. x. 5.); or because she herself had foretold future events, be- Jig inspired. 37. Fourscore and four years. Eighty- four years old. II Fastings and prayers. Constant rehgious service. Spending her time in prayer, and in all the ordi- nances of religion, 'il Night and day. Continually, i. e., at the usual times of public v.'orsh'D, and in private. When it ig said tija she departed not from the stant, gave thanks likewise unto the Lord, and spake of him to ail them that ' looked for redemption in ^ Je- rusalem. 39 And when they had perform- ed all things according to the law of the Lord, they returned into Galilee, to their own city Naza- reth. 40 And the child grew, and wax- ed strong in spirit, filled " with wis- dom; and the grace of God was upon him. & ver.So. ^ or, Isriel. c Is.l 1.2,3. ver 52. temple, it is meant that she was coti stant and regular in all the public ser- vices at tiie temple, or was never ab- sent from those services. We also should not neglect the public worship of God. God most approves those who love his service best, and blesses those who wait at his temple gates. 39. They Tetur7ied into Galilee. Not immediately, but after a time. Luke has omitted the flight into Egypt re- corded by Matthew. But he has not denied it ; nor are his words to be press- ed as if he meant to affirm that they went iirunvdialely to Nazarcth. A pa- rallel case we have in the hfe of Paul. When he was converted, it is said that he came to Jerusalem — leaving us there to infer that he went directly. Acts L\. 26. Yet we learn in another place that this was after an interval of three years. Gal. i. 17, 18. In the case before us, there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Gahlee. 40. Strong in spirit. In mind, intel- lect, understanding. Jesus had a hu- man soul, and t?iat soul was subject to all the proper laws of a human spirit. It, therefore, increased in knowledge, strength, and character. Nor is it any more inconsistent with his being God, to say that his soul expanded, than to say that his body grew. tT Filled with xvisdom. Eminent for wisdom when a child. That is, exhibiting an extraor- dinary understanding, and wise to flee from every thing sinful and evil. And the grace of God, &c. I'he word grace in the New Testament commonly means unmerited favor shown to sin- 32 LUKE. [A.D,3 41 Now his parents went to Je- rusalem every * year at the feast of the passover. 42 And when he was twelve years old, they went up to Jeru- salem, after the custom of the feast. 43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem ; and Joseph and his mother knew not of it. Alt But they, supposing him to a Ex.23, lo. De.18.1. ners. Here it means no more than ^a- vor. God sliowed him favor, or was pleased with him and blessed him. It is remarkable that this is all that is recorded of the infancy of Jesus. And this, ^vith the short account that follows of his goino^ to Jerusalem, is all that we know of him for thirty years of his life. The design of the Evangelists was to give an account of his public inmis- try, and not his private life. Hence they say little of him in regard to his first years. What they do say, how- ever, _ corresponds entirely with what we might expect. He was wise, pure, pleasing God, and deeply skilled in the knowledge of the divine law. He set a lovely example for all children ; was subject to his parents, and increased in favor with God and man. 42. Twelve years old. Tt is probable that this was the age at which males at first went up to Jerusalem. They were required to appear three times a year before God, to attend on the ordinances of religion in the temple, and they com- menced at the age of twelve years. Ex. xxiii. 11 — 17. Deut. xvi. 16. 'iT To Je- rusalem. Where the feasts of the Jews v/ere all held. This was a journey from Nazareth of about seventy mile.9. '^ After the custom of the feast. Accord- ing to the usual manner of the feast. The v.'ay in which i,t was properly ob- served. 43. Had fulfilled tlie days. The days of the passover. Eight days i'.i all — one day for killing the paschal lamb, and seven days for the observance of the feast of unleavened' bread. Ex. xii. 15. Lev. xxiii. 5, 6. 44. Supposing him to have heen in the company. It may seem ven,' remarka- have been in the company, went a day's journey ; and they sought him among their kinsfolk and among their acquaintance. 45 And when they found him not, j they turned back again to Jerusa- lem, seeking him. 46 And it came to pass, that af- ter three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and ask- ing them questions. 47 And all that heard him were ble that parents should not have beer> more attentive to their only Son, and have been assured of his presence ^^^th them when they left Jerusalem. But the difficulty may be explained by the following considerations. 1. In going to these great feasts, families and neigh- bors would join together, and form a large collection. 2. It is not improba- ble that Jesus v/as vnth them when they were about to start from Jerusa- lem, and were making preparations. Seeing him then, they might have been secure as to his presence. 3. A part of the company might have left before the others, and Joseph and Mary may have supposed that he was with them, until they overtook them at night, and ascertained their mistake. '^Kinsfolk. Relatives. '^\ Acquaintattces. Neigh- bors who had gone up v/ith them in the same company to Jerusalem. 46. After three days. This means probably on the third day after they had left Jerusalem. That is, the lirst day they went towards Galilee ; on the se- cond they returned to Jerusalem ; and |x)n the third they found him. Compare j Matt, xxvii. 63. Mark viii. 31. "^ In the temple. In the court of the temple. For Jesus not being a Leviiical priest could not enter into the temple itself See Matt. xxi. 12. "^ In the midst of the doctors. The teachers, the Rahbi?is, who were the instructers of the people in matters of rchgion. IT Ashing them questions. Proposing questions to them respecting the law and the prophets. There is no reason to suppose that thia was for the purpose of perplexing or confounding them. The questions were doubtless proposed in a respectful man- ner, and the answers listened to with A.D.8.] CHAPTER IT. understanding: ^ astonished at his and answers. 48 And when they saw him, they were amazed : and his mother said unto him, Son, why hast thou thus dealt with us] behold, thy father and I have sought thee sorrowing. 49 And he said unto them, How is it that ye sought me? wist ye not a Ps.l 19.99. Matt.7.28. Mar.1.2-2. c.4.22,32. Jno.7.l5,4G. proper deference fo their ago and rank. Jesus was a child ; and religion does not teach a child to be rude or uncivil, even though he may really know much more than more aged persons. Reli- gion teaches all, — and especially the young — to treat others with respect ; to show them the honor that is due ; to venerate age ; and to speak kindly to all. 1 Pet. ii. 17 ; iii. 8, 9. Ex. xx. 12. Matt, xxiii. 3. Rom. xiii. 7. 48. Why hast thou thus dealt with us ? Why hast thou given us all this trouble and anxiety, in going so far, and return- mg whh so much solicitude ? Ii" Thy fa- ther. Joseph was not the real father of Jesus, but he was legally so ; and as the secret of his birth was not common- ly known, he was called his father. Mary, in accordance with that usage, also called him so. "iF Sorrowing. Anx- ious, lest in the multitude he might not be found ; or lest some accident might have happened to him. 49. How is it, &c. Why have ye sought me with so much anxiety ? Mary should have knov.m that the Son of God was safe ; that his heavenly Father would take care of him, and that he could do nothing amiss. IT V/ist ye not. Know ye not. You had reason to know. You knew my design in com- ing into the world ; and that design was superior to the duty of obeying earthly parents, and they should be willing always to give me up to the proper business for which I live. IT My Father s business. Some think that this should be translated "in my Father's house ;" that is, in the temple. Jesus reminded them here that he came down from heaven ; that he had a higher Fa- ther than an earthly parent ; and that, even in early hfe, it was proper that he should be engaged in the work for which he came. He did nc enter in- that I must be about * my leather's business 1 50 And they understood not the saying which he spake unto them. 51 And he went down with them, and came to Nazareth, and was sub- ject unto them : but his mother kept *= all these sayings in hei heart. b Jno.5.17. 9.4. c Da.7.28. ver.l9. deed upon his public work for eighteen years after this ; yet still, the work of God was his work, and always, even in childhood, it was proper for him to be engaged in the great business for which he came. 50. They understood not, &c. It is remarkable that they did not under- stand Jesus in this; but it shows how slow persons are to believe. Even his parents, after all that had taken place, did not seem to comprehend that he Was to be the Saviour of men ; or if they did, they understood it in a very imperfect manner. 51. Went doxon with them. Down from Jerusalem, which was in a high, mountainous region. IT Was subject u7ito them. Performed the duty of a faithful and obedient child ; and not im- probably was engaged in the trade of Joseph — that ot a carpenter. Every Jew was required to learn some trade ; and there is every reason to think that our Saviour ioUowed that of his reputed father. And from this we learn, 1. That obedience to parents is a duty. Jesus has set an example in this that all chil- dren should follow. Though he wag ihe Son of God, and on proper occa- sions was engaged in the great Avork of redemption, yet he was also the Son of Mary ; and he loved and obeyed his mother, and was subject to her. 2. It is no dishonor to be a mechanic, or to be brought up in an obscure employ- ment. Jesus has conferred honor on virtuous industry, and no man should be ashamed of industrious parents, though poor, or of a condition of life that is far from ease and atfluence. In- dustry is honorable, and virtuous pov- erty should not be regardi^d as a mat- ter" of reproach. The only thing to be ashamed of, in regard to this matter, is, when men are idle or when children 84 LUKE. [A. D. 2i> 52 And Jesus increased * in wis- j and Herod being tetrarch of Galilee, dom and stature, ^ and in favoi with God and man. CHAPTER HI. NOW in the fifteenth year of the reign of Tiberius Cesar, Pon- Lius Pilate being governor of Judea, o 1 Sa.2.26. ver.40. i or, age. are too proud to hear or speak of the occupation of their parents — or io follow the same occupation. 52. Ill favor with God. That is in proportion to his advance in wisdom. This does not imply that he ever lacked the favor of God, but that God regard- ed him with favor in proportion as he showed an understanding and spirit like his own. Happy are those children who imitate the example of Jesus — 'who are obedient to parents — who increase in wisdom — who are sober, temperate, and industrious ; and who thus increase in favor with God and men. CHAPTER HI. 1. Now in the fifteenth year. This was the thirteenth year of his being sole emperor. He was two years joint em- peror with Augustus, and Luke reck- ons from the time when he was admit- ted to share the empire with Augustus Caisar. See Lardner's Credibility, vol. 1. IT Tiberius Cesar. Tiberius suc- ceeded Augustus in the empire, and began his sole rei^n, Aug. 19, A. D. 14. He was a most infamous character — a scourge to the Roman people. He reigned twenty-three years, and v/as succeeded by Cuius Caligula, whom he appointed his successor on account of his notorious wickedness, and that he might be, as he expressed it, a serpe?it to the Romans. IF Pontius Pilate. Herod the Great left his kingdom to three sons. Note Matt. ii. 22. To Ar- chelaus he left Judca. He reigned nine years, when, on account of his crimes, lie was banished into Vienne, and Ju- dea was made a Roman province, and placed entirely under Roman gover- nors, or Procurators, and became com- pletely tributary to Rome. Pontius Pilate" was the fifth governor that had been sent, and of course had been in Judea but a short time. See the chro- nological table at the end of the volume, T Htriid bei/iff tetrarch of Galih'e. Thi.s and his brother Philip tetrarch of Ilurea, and of the region of Tra- chonitis, and Lysanias the tetrarch of Abilene, 2 Annas ' and Caiaphas being the high priests, the word of God ft Jno.l]. 19,51. 18.13. Ac.4.6. was Herod Antipas, son of Herod the Great to whom Galilee had been left as his part of his father's kingdom. The word tetrarch properly denotes one who presides over a fourth part of a country or province ; but it also came to be a general title, denoting one who reigned over any part, a third, a half, &c. In this case, Herod had given him a third of the dominions of his father, but he was called tetrarch. It was this Herod who imprisoned John the Baptist, and to whom our Saviour, when arraigned, was sent by Pilate. IT Iturea was so called from Jetur, one of the sons of Ishmael. Gen. xxv. 15. 1 Chron. i. 31. It was situated on the east side of the Jordan, and was taken from the de- scendants of Jetur by the tribes of Reu- ben and Gad, and the half tribe of Ma- nasseh. 1 Chron. v. 19. ^ Regio7is of Trachonitis. These regions were also on the east of the Jordan, and extended north v/ard to the district of Damascus, and eastward to the deserts of Arabia, and were bounded on the west by Gaulanitis, and south by the city of Bostra. Philip had obtained these re- gions from the Romans on condition that he would extirpate the robbers. IT Lysanias the tetrarch of Abilene. Abilene, was so called from Ahila, its chief city. It was situated in Syria, north v/est of Damascus, and southeast of mount Lebanon, and was adjacent to GaUlee. 2. A?inas and Caiaphas being Jiigh priests. There was, properly speaking, but o?ie high priest of the Jews. Ye'. { the ?iajjie of high priest continued to be I given to those who had been in that 1 office, and especially when they siiU 1 possessed some civil office after they had left the high priesthood. In this case it appears that Caiaphas was high priest, and Annas had been, but had been dismissed from the office. It is hiiihiy probable that he still held an oliir-P under the Romans, and was pjr- A. D. 2C.] CHAPTER III. 35 came unto John the son of Zacha- rias in the wilderness. 3 And ** he came into all the country about Jordan, preaching the baptism of repentance '' for the re- mission of sins ; 4 As it is written in the book of the words of Esaias the prophet, *= sayincr, The voice of one crying in the wilderness. Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall he filled, and every mountain and hill shall be brought low ; and the crooked shall be made straight, and the rough ways shall he made smooth ; 6 And ^ all flesh shall see the salvation of God. 7 Then said he to the multitude that came forth to be baptized of liim, O 'generation of vipers ! who hath warned you to flee from the wrath to come ? a Matt.3.]. Mar.1.4. 6 c.1.77. c 18.40. 3. d Ps.98.2. Is.40.5. 49.6. 52.10. Ro.10.12,18. e M.itt.3.7. haps president of the Sanhedrim. He is mentioned before Caiaphas, because he was father-in-law to Caiaphas ; and probably was the eldest, and had been longest in office. Instances similar to this may be found in Josephus. There is one remark to be made here about the manner in which the Gospels were written. They have every mark of openness and honesty. An impostor does not mention names, and times, and places, particularly. It would be easily seen that he was an impostor. But the sacred writers describe objects and men as if they were perfectly familiar with them. They never appear to be guard- ing themselves. Tliey speak of things most minutely. And i/they Iiad been impostors, it would have been easy to detect them. If, for example, John did not begin to preach in the fifteenth year of Tiberius ; if Philip was not tetran-ch of Iturea ; if Pontius Pilate was not governor of Judea ; how easy would it nave been to detect them in falsehood ! Yet it was never done. Nay, we have evidence of that age in Josephus that *:hese descriptions are strictly true ; and consequently the Gospels must have been written by men who were person- 8 Bring forth, therefore, fruits * worthy of repentance ; and beffin not to say within yourselves, We have Abraham to our father : for I say unto you, that God is able of these stones to raise up children unto Abraham. 9 And now also the axe is laid unto the root of the trees : every/ tree, therefore, which bringeth not forth good fruit, is hewn down, and cast into the fire. 10 And the people asked him, saying, What shall we do then ? 11 He answereth and saith unto them. He ^ that hath two coats, let him impart to him that hath none ; and he that hath meat, let him do likewise. 13 Then came also publicans, * to be baptized, and said unto him, Master, what shall we do % ^ or, meet for. /Matt.7.19. c.13.7,9. gc. 11.41. 2Cor.«.14. 1 Jno.3.17. A Matt.21.32. c.7.29. ally acquainted whh what they wrote, who were not impostors, and who were lionest men. If they were honest, then the Christian religion is true. 3 — 9. On the baptism of John, see Notes on Matt. iii. 10. IVhat shall v)e do, then? John had told them to bring forth fruits ap- propriate to repentance, or to lead a hfe which showed that their repentance was genuine. They very properly, there- tore, asked how it should be done, or what would be such a hfe. \\. He that hath tv)o coats, &c. Or, in other words, aid the poor according to your ability ; be benevolent, and you \vii\ thus shovv that your repentance is genuine. It is remarkable that one of the first demands of religion is to do good ; and it is in this way that it may be shown that the repentance is not feigned. For, 1st. The nature of reli- gion is to do good. 2d. This requires self-denial, and none will deny them- selves vvho are not attached to God. And, 3d. This is to imitate Jesits Christ, who, though he was rich, yet for our sakes became poor. ^ Coats. See Note on Matt. V. 40. ^ Meat. Pro\nsion of any Icjid. m LUKE. [A.D.2&, 13 And he said unto tliLm. Exact ° no more than that which is ap- pointed you. 14 And the soldiers likewise de- manded of him, saying, And what a c.19.8. 1 Co.G.lO. 12. Tits publicans. See Note on Matt. V. 47. There is reason to think that the publicans or tax-gatherers vvere peculiarly oppressive and hard in their dealings with the people ; and that, as tliey had every opportunity of exacting more than they ought, so they often did it, and thus crushed themselves. The evidence of repentance in them would be to break oif their sins, and to deal justly. 13. Exact. Demand, or take, no more. ^ Than that ichich is appointed. That is, by the government. John does not condemn the office, or say that the employment should be forsaken. Though it was hated by the people — though often abused, and therefore un- popular — ^yet the office itself was not dis- honorable. If there is a government, it must be supported ; and of course there must be men whose duty it is to collect taxes, as the means of the pro- per support of the government. And as such a support of the government is necessary, so the people should pay cheerfully the just appointment of the rulers, and regard favorably those who are authorized to collect it. b'ee Rom. xiii. 1— G. 14. The soldiers likewise. It seems that tJiey also came to his baptism. Whether these were Jews or Romans cannot be ascertained. It is not im- probable that, as Judea was a Roman province, they were Jews, or Jewish proselytes, in the ser\'^.ce of Herod An- lipas, or Philip, and so v.'ere really in the Roman service. H Do violence, &c. Do not take the property of any by un- lawful force, or do not bear unjust force against the person or property of any individual. It is probable that they were many of them oppressive, or prone to -vdolence, rapine, or theft, and bur- densome even in times of peace to the inhabitants. ^ Neither accuse a7iy false- lif. It is probable that when they vvished the property of others, and could not obtain it by violence, or when there v/as no pretext for violence, they often Rttempted the same thing in another shall we do] And he said unto them, ^ Do violence to no man, nei- ther accuse any * falsely ; and he content '^ with your '■^ wages. ^ or, put no man in fear. h Ex.23.1. Le.lD. n. c 1 Ti.G.S. '■^ or, aU(ricance. way, and falsely accused the persons oJ crime. The word rendered falsely ac- cused, is the one from which our word sycophant is derived, and means, be not sycophants, or false accusers, for the sake of flattering or fawning on any one. The proper meaning of the wore} sycophant was this. There was a law in Athens which prohibited the import- ation oi figs. The sycophant (literally the man v.ho made tigs to appear, or who showed them), was one who dis- covered persons who had done it, to the magistrate, or who made complaint; and then the word came to be used in a general sense to denote any complainer ; a calumniator ; an accuser ; an informer. As such persons were usually cringing and fawning, and looked for a reward, the word came to be used to denote a fawner or flatterer. It is always used in a bad sense. It is correctly rendered here, ' do not accuse any falsely.' IT Be content, &c. Do not murmur or com- plain, or take unlawful means to in- crease your wages. ^ Wages. This word means not only the money which was paid them, but also their rations or daily allowance of food. By this they were to show that their repentance was genuine ; that it had a practical intlu- ence ; that it produced a real reforrvia- tion of life ; and it is clear that no other repentance would be genuine. Every profession of repentance which is not attended \\\\\\ a change of life, is mere hypocrisy. It may farther be remarked that John did not condemn their profes- sion, or say that it was unlawful to be a soldier, or that they must abandon the business in order to be true penitents. It was possible to be a good man, and yet a publican or a soldier. What wag required was, that in their professions they should show that they were really upright, and had abandoned crime. It is lawful to defend one's self, one's family, or one's country; and hence it is lawful to be a soldier. Man every- where, in all professions, should be a Christian ; and then he will do honor to Ilia profession, and his profession, if it A. D. 27.] CHAPTER IIT. 37 15 And as the people were ^ in expectation, and all men ^ mused in their hearts of John, whether he were the Christ or not ; 16 John answered, saying unto them all, I indeed baptize )X)u with water; but one micrhtier than I Cometh, the latchet of whose shoes I am not worthy to unloose : he shall baptize you with the Holy Ghost, and with fire : 17 Whose fan " is in his hand, and he will thoroughly purge his 19 But * Herod the tetrarch, being reproved by him for Herod ias his brother Philip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. 21 Now when all the people were baptized, it f came to pass, that Jesus also being baptized, and praying, the heaven was opened, 23 And the Holy Ghost descend- ed in a bodily shape like a dove upon him ; and a voice came from floor, and will ' gather the w^heat | heaven, which said. Thou art my into his garner; but the *= chaff ' he will burn "^ with fire unquench- able. 18 And many other things, in his exhortation, preached he unto the people. 1 or, suspense. ^ or, reasoned; or, debated. a Je.15.7. b Mi.4.1-2. Matt.13.30. c Ps.]. 4. d Ps.21.9. Mar.9.44,48. is not a direct violation of the law of God, will be honorable. 15. In expectation. Expecting the Messiah. II Mused in their hearts. Thought of his character, his preach- um, and success, and anxiously inquired whether he did not do the things which were expected of the Messiah. 16—18. See Notes, Matt. iii. 11, 12. 19, 20. See Matt. xiv. 1—13. Added this above all. To all his former crimes he added this — not implying that this was the worst of his acts, but that this was one of his deeds, of like character as the others. The event here men- tioned did not take place until some time after this, but it is mentioned here to show what was the end of John's preaching, or to Jill out the account concerning him. 21, 22. See Matt. iii. 13—17. Jesus being baptized. Or, Jesus having been baptized. This took place after the baptism, and not ditring its admhiistra- tion. Matt. iii. 16. ^'Fraying. Tliis circumstance is omitied by the other evangelists; and it shows, 1st. That Jesus was in the habit of prayer. 2d. That it is proper to offer up special prayer at the administration of the or- dinances of religion. 3d. That it is pos- sible to pray in the midst of a great multitude, vet in secret. The praver Vol.. II. — 4 beloved Son ; in thee I am well pleased. 23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son ^ of Joseph, which was the son of Heli, e Matt. 14.3. Mar.6.17. /Matt.3.13,&c. Jno.1.32, &c. g Ma.t.13.55. Jno.6.42. consisted, doubtless, in lifting up the heart silently to God. So we may do it any where — about our daily toil, in per plexity, in the midst of multitudes, in affliclion — and thus may pray always. 23. In a bodily shape. This was a real visible appearance, and was doubt- less seen by the people. The dove is an emblem of purity and harmlessness, and the form of the dove was assumed on this occasion to signify, probably, that the spirit with which Jesus would be endowed v/ould he one of purity and innocence. The Holy Spirit, when he assumes a visible form, assitmes that which will be emblematic of the thing to be represented. Thus he assumed the form of tongut-s, to signify the mi- raculous powers of language with which the apostles would be endowed ; the appearance of fire, to denote their power, &c. Acts ii. 3. 23. Jesris besan to be, &.C. This was the age on which the priests entered on their office. Num. iv. 3, 47. But it is not evident that Jesus had any reference to that in delaying his work "to his thir- tieth year. He was not subjected to the Levitical law in regard to the priest- hood; and it does not appear that pro- phets- and teachers did not commence their work before that age. Ii" As was supposed. As was commonly thoMgliT, 38 LUKE. [A. D. 28 24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of of Joseph 25 Which was the son of Matta- thias, which was the son of Amos, which was the son of Naum, which was the son of Esii, Which was the son of Nagge, 26 Which was the son of Maath, which was the son of Mattathias, which was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was the son of Neri, 28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29 Which was the son of Jose, which was the son of Eiiezer, which was the son of Jorim, which was the son of Matthat, which was the son of Levi, 30 Which was the son of Simeon, which was the son of Juda, wliich was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan, " which was the son of David, 32 Which was the son of Jesse, ^ which was the son of Obed, which a Zech.12.12. 2 Sa.5.14. b Ru.4.18,22. e Ge. 11.34-26. dGe.lJ.12. e Ge.a. or perhaps being legally reckoned, as his son. 24—38. See, on this genealogy, Matt. i. 1— IG. CHAPTER IV. 1 — 14, On the temptation of Jesus, see Notes, Matt. iv. 1 — 11. was the son of Booz, which was the S071 of Salmon, which was the son of Naasson, 33 Which was the son of Amina- dab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham, " which was the son of Thara, which was the son of Nachor, 35 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 the son of Sala, 36 Which was the son of Cainan, which was the son of Arphaxad, <* which was the son of Sem, which was the son of Noe, which was the son of Lamech, ^ 37 Which was the son of Mathu- sala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan, 38 Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. f CHAPTER IV. AND ^ Jesus, being full of the Holy Ghost, returned from Jor- dan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And ^ in those days he did eat nothing: and when they were ended, he afterward hunger- ed. /Ge.l.26. 2.7. Is.64.8. 1 Co.15.45,47. g MaU.4.],&c. Mar.l.J2.&:c. ver.l4. 34.28. 1 Ki.19.8. A Ex. 2. BeinIar3.234cC. Mar.2.21,^ rfLe.l9.iC>. Dfc.2iUl. 3Cor.6.iC g- Ex-SO-lCL le-iS-lS. i 1 Sa^J.6. ace, and the old is thereibre preferable- Tiiey who had lasted such rnild and ' mellow wine would not readily drink the coHjparativeiy sour and astringent juice of the grape as it came kom lite press. The mebsdng of this proverb in this place seems to be this. You, Pharisees. w=h to draw ray discipies to the anitere and rigid duties of the ceremonial law — to feisdng, and painful rites. But they have ciHne under a milder system. They have tasted the gentle and tender blessings of ibe gos- pel. They have no re^«^ for your stem and harsh requirements. To insist now on their observing them, would be like telling a man who had tasted of good, rifje, and mild wine, to partake ot that which is sour and unpalatable. At the proper time all this wii.! be regarded. But ef pregent to teach them to fast j when they see no occasion for it ; when ' they are full of joy at the presence of their Master, would be like putting a piece of new cloth on aa old garment ; or new v.Tiie into old bottles ; or drink- ing unpleasant wine, after one had . lasted that which was pleasanter. It would all be ill-timed, inappropriate, and inco?igruou3. Vol. II. — u CHAPTER \X 1 — 11. See tins passage eiqpiained in Notes on ZVIatt. liL 1 — 13. 1. Second ta^Jwlh after ihejirst. See Matt. xii. 1. This phrase has given great perplexity to commecta'^rs. A literal translation would be, '"on the sabbath called itcond prime,''' or second first sabbath. The word occurs lio- where else in any writing. It is, there- fore, exceedingly difficult of interpreta lion. The most natuxal and easy in- terpretation is that proposed by Scaiiger. The second day of the passover was a great fesrlval, oa which the wave-sheaf was o&red. Lev. xxiii. 11. From ikat day they reckoned teten vxeks, or ^ven sahbaths to the day of pentecost. The first gabbath after liiat second day waa called the second prime, or iaejirst fi-om the second day of the feaeu The second sabbath was called the second seooiid, or the second sabbam from the second day of the feast • the third, the ilard second. k.c. Tnis day, therefore, on which tbe S^viotir went through the fields, was .ae first sabbath that occur- red after the second day of the feast. ^ Pi-ut^ans them in their }iands. The word cora here aaeaas v.heal or barLey. 50 LUKE. [A. D. 30. bread, and gave also to them that were with him ; wliich it is not lawful " to eat, but for the priests alone 1 5 And be said unto them. That the Son of man is Lord also of the sabbath. 6 And ^ it came to pass also on another sabbath, that he entered in- to the synagogue, and taught; and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether be would heal on the sabbath-day, ' that they might find an accusation against him. B But he knew their thoughts,'* and said to the man which had the a Le.24.9. & Matt.]2.10,&;c. Mar.:il.&:c. c.13.14. 14.3. c Jno.D.lti. rf Job 4-i.2. and not maize, as with us. They rub- bed it in their hands, to separate the grain from the ehalf. 6. But he linew their thoughts. lie knew their thoughts — tlieir dark mali- cious designs — by the qttestio/i which they proposed to him, whether it was lawful to heal on the sabbath days. (Matthew ) In reph/ to their question, Jesus asked them whether they would not release a sheep on the sabbath-day, if it was fallen into a pit ; and also ask- ed them, whether it was better to do good than to do evil on that day ? im- plying that to omit to do good v.as, in fact, doing evil. 11. Were filled with mndne^a. Prob- ably : 1st. Because he had shown bis lioioer to work a miracle. 2d, Because be had shown his power to do it con- trary to what they thought was right. 3d. Because by doing it he had shown that he was from God, and that they were, therefore, v)rong in their views of the sabbath. And, itb. Because he had shown no respect to their vieios of what the law of God demanded. Pride, obstinacy, malice, and disap- pointed self-confidence were all com- bined, therefore, in producing madness. Nor were they alone. I\Ien are often tmraged because ottii^rs do good in a vmy which they do not approve of God gives success to others, and because God has not accommodated himself to withered hand, Rise * up, and stand forth in tlie midst. And he arose, and stood forth. 9 Then Jesus said unto -them, I will ask you one thing; Is it law- ful on the sabbath-days to do good, or to do evil 1 to save life, or to de- stroy ii ? 10 And looking -'' round about upon them all, he said unto the man, Stretch forth thy band. And he did so : and his hand was restored whole as the other. 11 And they were filled with madness ; and communed ^ one with another what they might do to Jesus. 12 And '* it came to pass in those days, that he went out into a moun- cIs.4-2.4. Luke 14. 3. /Mar.3.5. ^ Ps.2. 1,2. A Matl.14.23. /.Ae*> views of what is right and done it in the way which they would have pre- scribed, they are enraged and lill«d with envy at men more successful than themselves. ^ Communed one with another. Spo^ie together, or laid a plan. 12. A mounlai?i. Jesus was accus- tomed to resort to such places to hold communion with God. Mark vi. 46. He did it because it was retired, free from interruption, and fitted by inipres- siveness and grandeur to raise the thoughts to the God that bad formed the high hills, and the deep shaded groves. II All night in prayer to God. There has been a diiference of opinion about this passage, wlietber it means that he spent the night in the act of praying lo God, or in a place of prayer. The Jews had places of prayer — called oratorios — built out of their cities or towns, where they could retire from the bustle of a city, and hold communion with God. I They were built on the banks of rivers ! (compare Acts xvi. 13), or in groves, or I on hills. They were rude enclosures, j made by building a rough wall of stone j around a level piece of ground, and ca- pable of accommodating a small num- 1 l)er who might resort thither to pray. But the more probable opinion is, that he spent the whole night in -supplica- tion. For: 1st. This is the obvious meamngofthe passage 2d. The ob- A.D. 30.] tain " to pray, and continued all night in prayer to God. 13 And when it was day, he call- ed unfo him his disciples : «nd of them he chose twelve, * whom also he named Apostles; l-i Simon (whom *= he also named Peter), and Andrew^ his brother, James and John, Philip and Bar- tholomew, 15 Matthew and Thomas, James the son of Alpheus, and Simon call- ed Zelotes, 16 And Judas ^ the brother of Mar.3.]3. CHAPTER VI. 51 iMatt.lO.l.&c. d Jude 1. a Matt.6.6. 6.7. cJno.1.42 ject for which he went out was to pray. 3d. It was an occasion of great import- ance. He was about to send out his apostles ; to lay the foundation of his religion ; and he therefore set apart this time specially to seek the divine bless- ing. 4th. It was no unusual thing for Jesus to spend much time in prayer; and we are not to wonder that he pass- ed an entire night in supphcation. If it be asked why Jesus should pray at all if he was divine, we answer, that he was also a man — a man subject to the same sufferings as others, and as a man needing the divine blessing. There is no more inconsistency in his pratjing, than there was in his eating. Both were means, and belli equally consist- ent whh his being divine. But Jesus v»-as also Mediator, and as such it was proper to seek the divine direction and blessing. In this case, Jesus has set us an example that we should fol- low in his steps. In great emergencies, when we have important duties, or are about to encounter special difiicullies, we should seek the divine blessing and direction by prayer. We should set apart an unusual portion of time for supphcation. Nay, if we pass the v)hole night in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain, or in dissipation, and shall it be esteemed strange that Christians should spend an equal por- tion of time in the far more important business of rehdon ? 13—16. See "Note, Matt. x. 1—4. 17. And stood in theplain. It is not affirmed, however, that he stood in the James, and Judas Iscariot, 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 multitude of people out of all Judea and Jerusalem, and from the sea-coast of Tyre and Sidon, which came to hear him, and to be healed ^ of their diseases ; 18 And they that were vexed with unclean spirits, and they were healed. e Matt.4.25,&c. IVIar.3.7,&c. 107.17-20. /Pe.103.3 plain when he delivered the following discourse. — There has been some doubt whether the following discourse is the same as that recorded in the 5th, 6th, and 7th chapters of Matthew ; or whe- ther our Saviour repeated the substance of that discourse, and that Luke record- ed it as he repeated it. The reasons which have led many to suppose that they refer to the same, are : 1st. That the beginning and the close are alike. 2d. That the suhstance of each is the same. And, 3d. That after the dis- course was delivered, both affirm that Jesus went to Capernaum, and healed the servant of the centurion. Matt. viii. 5—13. Luke vii. 1—10. On the other hand, Mattheio says that the sermon was delivered on the mountain (Matt. V. 1) ; it is thought to be implied that Lulie affirms that it was in the plain. Matthew says that he sat ; Luke that he stood. Yet there is no reason to suppose that tliere is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morn- ing he descended into the open plaui, and healed many. There is no impro- priety in supposing that he, being press- ed by multhudes, might retire after- wards into the mountain again, where the people might be more conveniently arranged and seated to hear him. There he sat, as recorded by Matthew, and delivered the discourse. For it is to be observed that Luke does not say that he delivered the sermon on the plain, but onlv that he healed the sick there. IT Tyre 'and Sidon. See Note, Matt xi. 21. 18. Fexed. The word v-x with ua 52 19 And the whole multitude sought to touch " him: for * there went virtue out of him, and healed them all. 20 And •= he lifted up his eyes on his disciples, and said, Blessed be ye '^ poor : for your's is the kingdom of God. 21 Blessed are ye that hunger * now : for ye shall he filled.-^ Bless- ed are ye that weep ^ now : for ye shall laugh. 23 Blessed are ye when men shall hate '' you, and when they shall separate ' you from their com- pany, and shall reproach you^ and a Nu.21.8,9. Malt. 14.36. Jno.3.14,15. ftMar.5.30. c.8.46. c Matt.5.2,&c. d ia.. 2.5. cls.55.]. /Ps.lt)7.9. ^ Is.6].3. Re. 2J.4. h Jno.17.14. i 1 Pe.2.19,20. 3.14. 4.14. LUKE. [A. D.30 cast out youi name as evil, for the Son of man's sake. 23 Rejoice-' ye in that day, and leap for joy: for, behold, your re- ward is great in heaven : for in the like manner * did their fathers unto the prophets. 21 But woe unto you that are rich ! for ye have received "• your consolation. 25 Woe unto you that are full ! " for ye shall hunger. Woe unto you that laugh " now ! for ye shall mourn and weep. 26 Woe unto you when all men shall speak well p of you ! for j Ac.5.41. Col. 1.24. Ja.1.2. k Ac.7.52. He. 11.32-3!). / Ha.2.9. Ja.5.1. ni c.lG.25. 7J Is.28.7. 65.13. oPr.14,13. Ep.5.4. i;Jno. J5.19. lJno.4.5. raeans to provoke, or irritate by petty provocations. Here it means, however, to afflict, to torment-^denoting deep and heavy trials. IF Unclean spirits. De- mons that were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases. 19. Virtue. Healing power. See Note, Mark v. 30. 20 — 19. See this passage fully illus- trated in the sermon on the mount, in the 5th, 6th, and 7th chapters of Matthew. 21. That hunger now. Matthew has it, " that hitnger and thirst after right- eousness." Matthew has expressed more fully what Luke has briefly, but there is no contradiction. 24 — 26. These verses have been omit- ted by Matthew. They seem to have been spoken to the Pharisees. ^\ Who are rich. In this world's goods. They .oved thetn ; they had sought for them ; they found their consolation in them. It implies, farther, that tliey would not seek or receive consolation from the gospel. They were proud, and would not seek it : satisfied, and did not desire it : filled with cares, and had no time or disposition to attend to it. All the ronsolatioTi which they had reason to uxpect, they had received. Alas ! how poor and worthless is s^ich consolation, compared with that which the gospel would give. H Wo unto you thai are full ! Not hungry. Satisfied with (heir wealth, and not feeling their need of any thing better than earthly wealth can give. Many, alas ! are thus full. They profess to be satisfied. They desire nothing but wealth, and a suf- ficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever. IT Ye shall hunger. Your property shall be taken away ; you shall leave it ; or you shall see that it is of httle value. And then you shall see the need of something better ; feel 5'our want, and wretched- ness, and shall hunger for something to satisfy the desires of a dying, sinful souk If That laugh now. Are happy, or thoughtless, or gay, or filled with levity, tl Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh ; and there you will see the folly of having passed the proper time of preparnig for such scenes in levity and folly. Alas ! how many thus spend their youth. And many weep when it is too late. God gives them over, and laughs at their calamity, and mocks when their fear comes. Prov. i. 26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in he day of calamity : there is no terror in death : there is nothing to fear iathe grave. 26. When all men shall speak well of you. When they shall praise or ap. A.D.30.] CHAPTER VT. 53 so did their fathers to the false pro- phets. 27 But I say unto you which hear, Love '^ your enemies, do good to them which hate you ; 28 Bless them that curse you, and * pray for them which despite- ful ly use you. 29 And "= unto him that smiteth thee on the one cheek offer also the other ; and him '^ that taketh away thy cloak forbid not to take ihy coat also. 30 Give * to every man that ask- eth of thee; and of liim that taketh away thy goods ask ihem not again. 31 And / as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye ] for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank a Ex.23.4,5. Pr.25.21. Matt.5.44. ver.35. Ro.12.20. ic.23.34. Ac.T.IjO. cMatt.o.39 d 1 Cor.6.7. e De. 15.7,8,10. Pr.19.17. 21. 26. Matt.5.42,&c. /Matl.7.12. plaud you. The world will not praise or applaud my doctrine. They are o-p- posed to it. And therefore if they speak well of you and of your teaching, it is proof that you do not teach the true doctrine. If ndt, then there will be v/oe upon you. If men teach false doc- trines for true ; if they declare that God has spoken what he has not Spoken, and if they oppose what he has deliver- ed, then heavy punishments ^^^ll await them. ^ For so did their fathers. The fathers or ancestors of this people, the ancient Jews. ^ To the false prophets. Men who pretended to be' of God — who delivered their ou'7i doctrines as the truth of God, and accommodated themselves to the desires of the people. Of this number were the prophets of Baal, and the false prophets who appeared in the time of Jeremiah, &c. 27, 28. See Matt. v. 44, 45. 29. See Matt. v. 39, 40. 30. See Matt. v. 42. 31. See Matt. vii. 12. 32—36. See Matt. v. 46—48. 5* have ye ] for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, » and do good, and lend, * hoping for nothing again; and your reward shall be great, and * ye shall be the children of the Highest ; for he is kind unto the unthankful, and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge J not, and ye shall not be judged : condemn not, and ye shall not be condemned : forgive, and ye shall be forgiven : 38 Give, and it shall be given * unto you ; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.^ For "* with the same ^ver.27. A Ps.37.26. 112.5. i Matt.5. 45. jMatt.7.]. A: Pr.19.17. Matt.10.42. / Ps.79,12. m Matt. 7.2. Mar.4.24. Ja.2. 13. 37_42. See Matt. vii. 1—9. 38. Good vieasure. They shall give you good measure, or full measure.- ^ Pressed down. As figs or grapes might be, and thus many more might be put into the measure. ^ Shaken to- gether. To make it be more compact, and thus to give more. ^ Running over. So full that the measure would over- llow. IT Sliall men give. This is said to be the reward of giving to the poor and needy. And the meaning is that the man who is liberal shall find others hberal to him in dealing wuh them, and when he is also in circumstances of want. A rhan who is himself kind to the poor — who has that character estab- lished — shall find many who are ready to help him abundantly when he is in want. He that is parsimonious, close, niggardly, shall find few, or none, who will aid him. IT In your bosom. That is, to you. The word bosom here has reference to a custom among oriental nations of making the bosom or front part of their garments large, so that a? M LUKE. [A. D.30. measure that ye mete withai, it shall be measured to you again. 39 And he spake a parable unto them : Can * the blind lead the blind ] shall they not both fall into the ditch] 40 The * disciple is not above his master : but every one ^ that is per- fect 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 thine own eye 1 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite ! cast <= out first the beam out of thine own eye, and 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 ; neither doth a corrupt tree bring forth good fruit. 44 For * every tree is known by his own fruit : for of thorns men a Matt.15.14. b Matt.10.24. J«o.l3.16. 15.20. 1 or, shall be perfected as his master. c Pr.18.17. Ro.2.1,i>IAc. d Matt.7.16,17. e Matt. 12.33. ^ ^ grape. tides could be carried in them, answer- ing the purpose of our pockets. Com- pare Ex. iv. 6, 7. Prov. vi. 27. Ruth iii. 15. 39. A parable. A proverb, or simili- tude. See Matt. xv. 14. 40. The disciple is not, &c. The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go heyoiid them in attainments ; that if they were blind, their followers would be also; and that, therefore, it was inn- portant for thejn to understand fully the doctrines of the gospel, and not to be bliH leaders of the blind. *^ Everyone fJiaf is perfect. The word rendered is ble-bush gather they ^ grapes. 45 A -^ good man out of the good treasure of his heart bringeth 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 abundance of the heart his mouth speaketh. 46 And why call ye me, ^ Lord, Lord, and do not the things which I say 1 47 Whosoever cometh to me, and heareth my sayings, and doelh them, I will shew you to whom he is like : 48 He '' is like a man which built a house, and digged deep, and laid the foundation on a rock ; and when the flood arose, the stream beat vehemently upon that house, and * could not shake it ; for it was founded upon a rock. ■' 49 But he '' that heareth, and de- ath not, is like a man that without a foundation built an house upon the earth ; against which the stream did beat vehemently, and immedi- ately it fell ; ' and the ruin of that house was great. /Matt.12.35. ^ Mai. 1.6. Matt.7.21. 2-5. 11. c. 13.25. Ga.6.7. h Matt.7.25,26. i 2 Pe.1.10. Jude24. j Ps. 46. 1-3. 62.2. kin. 1.24-26. ZPr.28.18. Hos.4.14. perfect means sometimes to repair or me?id, and is thus applied to mending nets. Matt. iv. 21. Mark i. 19. Hence it means to repair or amend in a moral sense, or to make whole, or complete. Here it means evidently thoroitghly in- structed or reformed. The Christian shall be like his master, holy, harmless, and undefiled, and separate from sin- ners. He shall copy his example, and grow into the likeness of his Redeemer, Nor can any other be a Christian. 41, 42. See Matt. vii. 3— -5. 43, 44. See Matt. vii. 16—18. 4.5. This verse is not found in the sermon on the Mount, as recorded by Matthew, but is recorded by him in eh. xii. 35. 4(3—49. See Matt. vii. 21—27. 4.D.30.] CHAPTER VIT. 55 CHAPTER V'll. { 8 For I also am a man set under l^OW °- when he had ended all , authority, havino- under me soldiers: lH his sayings in the audience of [and I say unto ' o^ie, Go, and he the people, he entered into Gaper- j gceth ; and to another, Come, and tiaum. j he cometh ; and to my servant, Do 2 And a certain centurion's set- { this, and he doeth //. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto yon, 1 havo not found so great faith, no, not in Israel. 10 And they that were sent, re- turning to the house, found the ser- vant whole that had been sick. 11 And it came to pass the day after that he went into a city called Nain ; and many of his disciples went with him, and much people. 13 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 a widow: and much people of the city was with her. 13 And when the Lord saw her, he had compassion on her, and said unto her. Weep not. 14 And I'.e came and touched the vant, who was dear ' unto him, was sick, and ready to die. 3 And when he heard of Jesus, iie sent unto him the elders of the Fews, beseeching him that he would come and heal his servant. 4 And when they cam.e to Jesus, they besought him instantly, saying, Tiiat he was worthy for whom he should do this : 5 For he loveth *= our nation, and lie hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble ** not thyself; fori am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I inyself Avorthy to come unto thee: but say ' in a word, and my servant shall be healed. a Matt.8.5.&e.- &Job31.]J. Pc,29.21. «JKi.5.1. Gal.5.6. lJno.3.i4. 5.1^. . CHAPTER VII. 1— Id. See Matt. viii. 5—13. 1. In the audience of the people. In the hearing of the people. 2. Who v:as dear unto him. That is, he was vakiable, trusty, and honored. 4. They besought him instantly. Ur- gently, or earnestly. 7 /ft; was worthy. The centurion. He had showed favor to the Jev.-a, and it was not improper to show him a kindness. 11. A city called Nain. This city was in Galilee, in the boundaries of the tribe of Issa.cher. It was about two miles south of Mount Tabor, and not far from Capernaum. It is now a small village inhabited by Jews, Mahometans, y.nd Christians. 12. The gate of the city. Cities were surrounded by v/alls, to defend them from their enemies. They were enter- ad througli gates placed at convenient di.«;iances from each other. in most d C.8.' < Ps. 107.20, 1 This man. cities it was not allowed to bury the dead witliin the walls. Hence they were borne to some convenient burial place, in the vicinity of the city. ^A dead man carried out. A funeral pro- I cession. Anciently no .Tews were buried within the walls of the city, ex- cept the kings and distinguished per- sons. 1 Sam. xxviii. 3. 2 Kings xxi. 18. The custom of burying within cities, and especially \nthin the walls of churches, or in their vicinhy, had its I origin among Christians very early. I Yet perhaps fev.' customs are more de- I leterious to health than burials within I large cities, especially within the walla j of frequented buildings. The effluvia from dead bodies, is excessively un- wholesome. Burial places should be in situations of retirement ; far from the tread of the gay and busy world, where all the fcehngs may be still and ■calm, and where there can be no injury 66 LUKE. [A.D. 30 ^ bier . and they that ban; Mm stood still. And he said, Young man, I say unto thee, " Arise. 15 And he that was dead * sat up, and began to speak. And he delivered him to his mother. 16 And there came a fear on all : and they glorified God, saying, That a great prophet *= is risen up among us ; and. That ^ God hath visited his people. 17 And this rumour of him went forth throughout all Judea, and throughout all the region round about. 18 And the disciples of John shewed him of all these things. 19 And * John calling unto him J or, €off.n. a c.8.54. Ac.9.40. Eo.4.17. ft 2 Ki. 4.3-2-37. 13.21. Jno.11.44. c c.24.19. to health, from the mouldering bodies of the dead. IG. Came a fear on all. An aii'e, or solemnity at the presence of one who had power to raise the dead, and at the miracle which had been performed. ^ Glorified God. Praised, or honored God, that he had sent such a prophet. '^ And that God hath visited lies people. Some said one thing and some another, but all expressing their belief that God had showed peculiar favor to the p>eo- ple. TT Hath visited. See Luke i. 68. The raising of this young man was one of the most decisive and instructive of our Lord's miracles. There was no doubt tltat he w-as dead. There could be no dekision, and no agreement to impose oa the people. He came near to the city with no reference to this young man ; he met the funeral proces- sion, as it were by accident ; and by a word he restored him to life. All those who had the best opportunity of judg- ing, the mother, the friends, believed him to be dead, and were about to bury him. The evidence that he came to life was decisive. He sat up, he spake, and all were impressed with the full assurance that God had raised him to life. Many witnesses were present, and none doubted that Jesus, by a word, had restored him to his weeping mother. The whole scene was affecting. Here was a widowed mother,- who was fol- two of his disciples, sent ikem to Jesus, saying. Art thou he that should come 1 ^ or look we for another 1 20 When ths men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come 1 or look we for another 1 21 And in the same hour he cured many of tkeir infirmities and plagues, and of evil spirits ; and unto rmny that tvere blind he gave sight. 22 Then Jesus, answering, said unto them. Go your way, and tell * John what things ye have seen and heard ; how ^ that the blind see, the d C.1.G8. c Matt.11.2. /Zech.9.9. g Jno. 1.46. h Is.35.5,6. lowing her only son, her stay, and hope, to the grave. He was borne along, one in the prime of life, and the only com- fort of his parent — impressive proof that the young, the useful, the vigorous, and the lovely, may die. Jesus met them — apparently a stranger. He approach- ed the procession, as if he had some- thing important to say — he touched tho bier, and the procession stood still. He was full of compassion for the weeping parent ; and, by a word, restored the youth, stretched upon the bier, to life. He sat up, and spake. Jesus therefore had power over the dead. He also has power to raise sinners, dead in tres- passes and sins, to life. He can speak tlie word ; and, though in their death of sin they are borne along towards ruin, he can open their eyes and raise them up, and restore them revived to real life, or to their friends. Often he raises up cliildren in this manner, and gives them, converted to God, to their iriends ; imparting as real joy as he gave to the widow of Nain, by raising her son from the dead. And every child should remember, if he has pious parents, that there is no xvay in which he can give so much joy to them as by embracing him who is the resurrection and the life, and resolving to live ta his glory. _ . _ 19 — 35. See this passage explained in Matthew xi. 2—19. 29. The people. The com.mon peo CHAPTER VII. A. D. 30.J .ame walk, the lepers are cleansed, the deaf hear, the dead are raised, io the poor ** the gospel is preach- ed. I 23 And blessed is /^e, whosoever shall not be offended ^ in me. I 24 And when the messengers of ] John were departed, he began to { speak unto the people concerning John, Wiiat went ye out into the wilderness for to see 1 A reed shaken with the wind ] 25 But what went ye out for to see ] A man clothed in soft rai- ment ] Behold, they which are gorgeously apparelled, and live de- licately, are in kings' courts. '' 26 But what went ye out for to see 1 A prophet 1 "^ Yea, I say unto you, and much more than a prophet. 27 This is he of whom it is writ- ten, ^ Behold, I send my messenger before thy face, which shall prepare thy way before thee. ac.4.18. Ja.2.5. & Is.8.14,15. Matt. 11.6. 13.57. c.2.34. Jno.6.Gti. 1 Co. 1.21-28. c2 Pa. 19.33. Est.l.3,ll. d he went his way, and published throughout the whole city how great things Jesus had done unto him. 40 And it came to pass, that, when Jesus was returned, the peo- ple 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 come into his house : 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went, the people thronged him. 43 And a woman having an issue of blood twelve years, which had spent '^ all her living upon physi- cians, <* neither could be healed of any, 44 Came behind Mm^ and touch- ed the border of his garment : and * immediately her issue of blood stanched. 45 And Jesus said. Who touched me"? When all denied, Peter, and they that were with him, said, Mas- ter, the multitude throng thee and press ihee, and sayest thou. Who touched me ] 46 And Jesus said. Somebody hath touched me : for 1 perceive that virtue ^ is gone out of me. 47 And when the woman saw that she was not hid, ^ she came trembling, * and falling down before him, she declared unto him, before all the people, for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daugh- oPs.l2G.2,3. ft Matt.9.]8,&;c. Mar.5.22. &.C. c2Clir.l6.12. Is.55.2. Matt.l0.1,&c. Mar.3.13,&c. G.7,&c. q Lu.l0.4,&c. 12.22. CHAPTER IX. 1—6. See Matt. x. 1, &c. CHAPTER IX and thence de^ A. D.31.] nto, there abid( . part. 5 And whosoever will not re- :;eive you, when ye go out of that oity shake '^ off the very dnst from your feet, for a testimony against them. 6 And they departed, and went through the tov/ns, preaching the gospel, and healing every where. 7 Now '' Herod the tetrarch heard of all that was done by him : and he was perplexed, because that it was said of some that John was risen from the dead ; 8 And of some, That Elias had appeared ; and of others. That one of the old prophets was risen again. 9 And Herod said, John have I beheaded : but who is this, of whom I hear such things ] And ' he de- sired to see him. 10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a de- sert place, belonging to the city called Bethsaida. 11 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. 12 And ^ when the day began to wear away, then came the twelve, and said unto him. Send the multi- lade away, that they may go into the towns and country round about, a Ne.o.l3. Ac.l3.5J. 18.6. b Matt. 14.1, &c. Mar.6.14,&;c. e c.23.8. rfRo. 10.14, 17. cJrio.tt.37. /Ac.28.31. ^c.1.53. 5. 3i. lIe.4.lo. A Matt.l4,15,&c. Mar.G.35. tc. Jno.'j.5,&,c. C5 for we 7—9. See Matt. xiv. 1,2; Mark vi. 1 4—16. 10—17. See Matt. xiv. 13—21; and Mark vi. 30 — tl. 10. Bethsaida. A ciiy on the east bank of the river Jordan, near where that river enters into the sea of Tiberias. In the neighborhood of that city were extensive wastes or deserts. 6* and lodge, and get victuals j are here in a desert* place. 13 But he said unto them. Give ye them to eat. And they said. We have no more but five loaves and two fishes ; excej)t we should go and buy meat for all this people. 14 (For they were about five thousand men.) And he said to his disciples,-' M-ake them sit down by fifties in a company. 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. 18 And it ' came to pass, as he was alone praying, his disciples were with him : and he asked them saying, Whom say the people that I am 1 19 They answering, said, John ** the Baptist ; but some say, Elias ; and others say, That one of the old prophets is risen again. 20 He said unto them. But whom say ye that I am ] Peter " answer- ing said. The Christ of God. •21 And he straitly charged them, and commanded them to tell no man that thing; 22 Saying, The " Son of man must sufier many things, and be re- i Ps.78.19,20. Eze.34.2o. I-Tos.l3.o. jl Cor.14.40. /i;Ps.l07.9. Z Matl.l6.13,&c. Mar.8.27,&c. m Matt.14.2. ver.7.8. n Jiio 6.09. Matt.lG.21. 17.22. 12. Bayhegaii to wear away. Dre\» towards evening. 18— 2G. See Matt. xvi. 13—27 ; Mark viii. 27—38. 20. The Christ of God. The An- ointed of God. The Messiah appoint- ed by God, and who had been long promised by him. Hee Note on Matt i. 1. LUKE. [A. D. 32. jectei of the elders and chief priests and scribes, and be slain, and be raised the third day. 23 And he said to them all, If « any man will coreie after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life, shall lose it: but whosoever will lose his life for my sake, the same shall save it. 25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away ] 26 For '' whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels'. 27 But <= I tell you of a truth, there be some standing here, which shall not ** taste of death, till they see the kingdom of God. 28 And ^ it came to pass about an eight days after these ' sayings, he took Peter and John and James, and went up into a mountain to pray. a Matt.10.38. 16.24. Mar.8.34. c.14.27. Ro. 8.13. Col.3.5. J Matt. 10.33. Mar8.38. 2 Ti.2.12. c Matt. 16.28. Mar.9.I. d Jno.8. 59. He.2.9. 28 — 36. See an account of the trans- figuration in Matt, xvii. 1 — 13, and Mark ix. 2—13. 29. The fashion. The appearance. If Glistering. Shining Uke lightning — of a bright, dazzling whiteness. As Mark says, " more white than any ful- ler could make it." 31. In glory. Of a glorious appear- ance. Of an appearance Uke that which he saints have in Iieaven. IT His de- ease. Literally, his exil, or departure. The word translated here decease — that B, exit, or going out— is elsewhere used Jo denote death. See 2 Peter i. L^. Death is a departure or going out from this life. In this word there may be an allusion to the departure of the children of Israel from Egypt, as that was ^o- ingout from bondage, pain, and humilia- tion. So death., to a saint, is but going 29 And as he prayed, the fashion of his countenance was altered, and his raiment ivas white aiid glister- ing. 30 And, behold, there talked with him two men, which were INIoses and Elias, 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and ihey that were with him were heavy/ with sleep : and when they were awake, they saw his * 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 thret tabernacles ; one for thee, and one for Moses, and one for Elias: not knowing ' what he said. 34 While he thus spake, there came a cloud, and overshadowed them : and they feared as they en- tered into the cloud. 35 And there came a voice out of the cloud, saying. This J is mv beloved Son : hear '' him. e Matt.i7.1,&c. Mar.9.2,&c. ' or, thingg. /Da.8.l8. 10.9. g Jiin.l.U. /; Ps.27.4. 73. 28. i Mar.l0..38. j Matt.3.17. 2 Pe.1.17.18. &D8.18.15. Ac.3.22. forth from a land of captivity and thral dom, to one of plenty and freedom ; lo the land of promise, the Canaan in the skies. IT He should accomplish. Which was about to take place. Compare Acta xiv. 26. 32. Heavy vnth sleep. Borne down with sleep — oppressed, overcome with sleep. It may seem remarkable that they should fall asleep on such an occasion. But we are to bear in mind that this may have been in the night, and that they were weary with the toils of the day. Besides, they did not fall asleep while the transfiguration lasted. Whilcj Jesus was prayhig, or perhaps after he closed, they fell asleep. IVhile they were sleeping, his countenance was changed, and Moses and Elias appear- ed. The first that they saw of it wa^ after thev awoke, being probably tion ! how long shall I be with you, and suffer you 1 Bring thy son hither. 42 And as he was yet a coming the devil threw him down, and tare him. And Jesus rebuked « the un- A. D. 32.J CHAPTER IX. 67 36 And w hen the voice was past, Jesus was found alone. And they kept it close, and told no man in those days » any of those things which they had seen. 37 And * it came to pass, that on the next day, when they were come i clean spirit, and healed the child, down from the hill, much people | and delivered him again to his fa- met him. ' ther. 38 And, behold, a man of the j 43 And they were all amazed * company cried out, saying. Master, at the mighty power of God. But 1 beseech thee look upon my son; i while they wondered every one at for he is mine '^ only child : I ail things which Jesus did, he said 39 And, lo, a spirit taketh him, unto his disciples, and he suddenly crieth out ; and it 44 Let these sayings sink down teareth him that he foameth again ; into your ears : for * the Son of man and, bruising him hardh% departeth shall be delivered into the hands of from him. men. J 40 And I besought thy disciples 45 But * they understood not this to cast him out; and they could j saying, and it was hid from them, not."' j that they perceived it not: and they 41 And Jesus ansv.^erincr said, O feared to ask him of that saying. faithless * and perverse j genera- a Ec.3.7. b Matt.l7.14,&c. Mar.9.17,&c. 5 Zec.12.10. d Ac.l9.13-1(). e Jno.20.27. He.4.2. /De.32.5. Ps.78.d. iwaked by the shining of the light tround them. 36. Jesus wasfou7id alone. That is, ^he two men had left him. In respect lo them, he was alone. 37 — 43. See this passage explained in Matt. xvii. 14 — 21 , and Mark ix. 14 —29. 44. Let these sayings. Probably this refers to the sayings of the people, who had seen his miracles, arxd who on that account had praised and gioritied God. On that ground they had acknowledged him to be Christ. AsMf he had said, ' I am about to die. You will tlien be disconsolate, and perhaps doubtiul about my being the Christ. Then do you re- member these miracles, and the con- fessions of the people — ^^the evidence which I gave you that I was from God.' Or it may mean, ' Remember that I am about to die, and let my sayings in regard to that, sink down into your hearts, for it is a most important event ; and you will have need of remember- mg, when it takes place, that I told you of it.' This last interpretation, how- ever, does not agree as well with the Greek as the former. 46 Then ^ there arose a reasoning 5-Mar.l.27. APs.139.14. Zec.P.6. i Matt. 17.22. ^■2Sa.24.14. A: Mar.9.32. c.2.o0. 18. 34. ZMatt.l8.],&;c. Mar.9.34,&:c. 45. It was hid from (hem. They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them — not by God — but by their previous false belief. And from this we learn, that the plain- est truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwill- ing to abandon. The proper way of reading the bible is to lay aside all pre- vious opinions, and submit entirely to God. The apostles should have sup- posed that their previous notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus then said was consistent with his being the Christ So twe should believe that all that Goa says is consistent with truth, and should forsake all other opinions. 46—50. See Matt, xviii. 1—5 ; Mark ix. 33—38. ! 51. Should be received 2ip. The word 68 LUKE. [A. D. 32. among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, ttaok a child, and set him by him, 48 And said unto them, Whoso- ever ** shall receive this child in my name, receiveth me ; and vv'hoso- ever shall receive me, receiveth him that sent me: for * he that is least among you all, the same shall be great. 49 And John answered and said, Master, we *= saw one casting out devils in thy name : and we forbad a Matt.10.40. Jno.12.44. 13.20. b Matt. 23.11,12. c.14.11. c Nu. 11. 27-29. here translated ' received up" means lit- erally a removal from a lower to a high- er place, and here it means evidently the solemn ascension of Jesus to heaven. It is often used to describe that great event. See Acts i. 11, 22 ; Mark xvi. 19; 1 Tim. iii. 16. The time appoint- ed for him to be on the earth was about expiring, and he resolved to go to Jerusa- lem and die. And from this we learn that Jesus made a voluntary sacrifice ; that he chose to give his life for the sins of men. Humanly speaking, had he remained in Galilee he would have been safe. But that it might appear that he did not fihun danger, and that he was really a voluntary sacrifice — that no man had power over his life except as he was ■permitted (John xix. 11) — he chose to put himself in the way of danger, and even to go into scenes which ne knew would end in his death. If He stead- fastly set his face. He determined to go to Jerusalem, or he set out reso- lutely. When a man goes toward an object, he may be said to .set his face toward it. The expression here means only that he resolved to go. and it im- plies that he was not appalled by the dangers — that he was determined to bi-ave all, and go up into the midst of his enemies — to die. 52. Se7it messengers. In the origi- nal the word is angels ; and the use of that word here sliows that the word angel, in the Bible, does not alwfiys mean heavenly beings. IT To make ready. To prepare a place, lodgings, refreshments. He had no reason to him, because he followeth not with us. 50 And Jesus said unto him. Forbid him not : for '^ he that is not against us, is foi; us. 51 And it came to pass, when the time was come that he should be received * up, he steadfastly set his face to go to Jerusalem, 52-' And sent messengers before his face : and they went, and enter- ed into a village of the Samaritans, f to make ready for him. 53 And they did not receive him, because his face was as though he v/ould go to Jerusalem. dMatt.12.30. c.16.13. e Mar.16.19. Ac. 1.2. / Jno.4.4^ expect that he would experience' any kind treatment from the Samaritans if he came suddenly among them, and if they saw he was going to Jerusalem. He therefore made provisions before- hand, and thus has shown us that it is not improper to look out beforehand for the supply of our wants, and to guard against want and poverty. ^ Sa- maritans. See Matt. x. 5. They had no dealings with the Jews. John iv. 9. 53. Tliey did not receive him. Did not entertain him hosphably,or receive him with kindness. '^ Because his face was, &LC. Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans was in regard to the proper situation of the temple. The Jews contended that it should be at Jerusalem ; the Samaritans, on mount Gerizim ; and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Per- haps they had hope that he would de- cide that they were right in resrard to the building of the temple. Had he decided in diat way, they would have received him as the Messiah gladly. But when they saw he was going to the Jews — that hy going he would decide in their favor — they resolved to have nothing to do with him, and they re- jected him. And from this we may learn, 1st. That men wish all the teach- ers of religion to fall in with their views. 2d. That if a doctrine does not accord with the.'r selfish desires, they are very A.D. 32.] CHAPTER IX. 69 54 And whe ibis disciples, James and John, saw this^ they said. Lord, wilt thou that we command fire to come down from heaven, and con- sume them, even as Elias * did ] 55 But he turned, and rebuked them, and said. Ye know not what manner of spirit ye are of. 56 For * the Son of man is not come to destroy men's lives, but to save them. And they went to an- other village. 57 And " it came to pass, that, as they went in the way, a certain man said unto him. Lord, I will follow thee whithersoever thou goest. a 2 Ki. 1.10,12. & Jno.3.17. 12.47. apt to reject it. 3d. That if a religious leacher or a doctrine favors a rival sect, it is commonly rejected without exami- nation. And 4th. That men, from a regard to their own views and selfish- ness, often reject religion, as the Sa- maritans did the Son of God, and bring upon themselves swift destruction. 54. James and John. They were call- ed Boanerges, sons of thunder, proba- bly on account of their energy and power in preaching the gospel ; or of their vehement and rash zeal — a re- markable example of which we have in this instance. Mark iii. 17. IT Wilt thou, &c. The insult had been offer- ed to JesuSj their friend, and they felt it. But the;' zeal was rash, and their spirit bad. \ engeance belongs to God. It was not theirs to attempt it. ^ Fire from heaven. Lightning, to consume them. IT As Elias did. By this they wished to justify their rash zeal. Per- haps, while they were speaking, they saw Jesus look at them with disappro- bation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in 2 Kings i. 10 —12 55 Ye Trnow not tchat manner of spirit ye are of. You suppose that you are actuated by a proper love for me. But you know not yourselves. It is ra- ther a love of revenge ; rather improper feelings towards the Samaritans., than proper feelings towards me. We learn here, 1st. That apparent zeal for God may be only improper opposition to- wards our fellow men. 2d. That men, 58 And Jesus said unto him. Foxes have holes, and birds of the air have nests ; but the Son of man hath not where to lay his head. 59 And he said unto another. Follow me. But he said, Lord, suffer ^ me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead ; but go thou and preach the kingdom of God. 61 And another also said. Lord, I will follow thee; but let me first go bid them farewell which are at home at my house. 62 And Jesus said unto him, No c Matt.8.19,&c. d 1 Ki .19,20. when they wish to honor God, should examine their spirit, and see if there be not improper feehng manifested. 3d. That the highest opposition which Je- sus meets with is not inconsistent with his loving those who oppose him, and seeking to do them good. 56. For the Son of man, &c. You should imitate, in your spirit, the Son of man. He came not to destroy. If he had, he would have destroyed these Samaritans. But he came to save. He is not soon angry. He bears patiently opposition to himself, and yoii, should bear opposition to him. You should catch his spirit ; temper your zeal like his ; seek to do good to those who in- jure you and him ; and be mild, kind, patient and forgiving. 57—60. See Matt. viii. 19—22. 61. Bid them farewell. To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purjjose to be a Christian requires decisioii. Men should not tamper whh the world. They should not consult earthly friend.s about it. They should not even allow worldly friends to give them advice whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to Jesus. 62. No man having put his hand, &c. To put one's hand to a plough is a pro- 70 LUKE. [A. D. 32 man having put his liand to the plough, and looking back, is fit for the kinodom of God. CHAPTER X. AFTER " these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, ^ a Matt.l0.1,&c. Mar.C,7,&c. 37. Jiio.4.3o. b Matt.9. verbial expression, to signify undertaking any business. In order that a plough- man may accomplish his work, it is ne- cessary to look, onward — to be intent on his employment — not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart. He must give up the world. He that comes still loving the world — still looking with regret on its pleasures, jts wealth, and its honors — that has not wholly forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians ! And how solemn the duty of all men to renounce all earthly objects, and to be not only almost, but altogether, followers of the Son of God I It is perilous to tamper with the world — to look at its pleasures, or to seek its society. He that would enter heaven must come with a heart full of love to God — giving all into his hands, and pre- pared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is eve- ry thing, or nothing. He that is not willing to sacrifice every thing for the cause of God, is really willing to sacri- fice nothing. CHAPTER X. 1. After these things. Afier the ap- pointment of the twelve apostles, and the transactions recorded in the previous chapters. ^ Other seventy. Seventy others besides the apostles. They were appointed for a different purpose from the apostles. The apostles were to be with him — to hear his instructions — to l)e witnesses of his miracles — ^his suffer- ings — his death, his resurrection and as- cension — that they might the7i go and The harvest truly is great, but the * labourers are few : pray ye there* fore the Lord of the harvest, that he would send forth labourers into his harvest. 3 Go your ways : behold, I send you forth as lambs among wolves. 4 Carry ^ neither purse, nor scrip, nor shoes : and * salute no man by the way. clCor.3.9. lTi.5.17. «fc.9.3,&c. eGe 24.33,56. 2lCi.4.29. Pr.4.25. proclaim all these things to the world, The seventy were sent out to preach immediately, and chiefly where he him- self was about to come. They were appointed for a temporary object. They were to go into the villages and towns and prepare the way for his coming. The number seveiity was a favorite number among the Jews. Thus the family of Jacob that came into Egypt consisted of seventy. Gen. xlvi. 27. The number of elders that Moses appohited to aid him was the same. Num. xi. 16, 25. The number which composed the great Sanhedrim, or council of the nation, was the same. It is not improbable that our Saviour appointed this number with reference to the fact that it so often oc- curred among the Jews, or after the ex- ample of Moses who appointed seventy to aid him in his work. But it is evident that the oiSce was temporary — that it had a specific design — and of course, that it would be improper to attempt to find now a continuation of it, or a paral- lel to it in the Christian ministry. ^^Two and two. There was much wisdom in sending them in this manner. It was done, doubtless, that they might aid one another by mutual counsel; that they miffht ^sustain and comfort one another in their persecutions and trials. Our Lord in this, showed the propriety of having a religious friend, who would be a con- fidant and help. Every Christian, and es- j pecially every Christian minister, needs such a friend ; and should seek some one to whom he can unbosom himself, and with whom he can mingle his feel- ings and prayers. 2. See Matt. ix. 36, 37. 3. See Matt. x. 16. 4. Purse — scrip — shoes. See Matt, x, 10. IT Salute no man by the Viay. Salu- tations among the Orientals did not con- A D.3iJ.] 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son ° of peace be there, your peace shall rest ^ upon it : if not, it shall turn to you again. 7 And in the same house remain, eating and drinking such things as they give : for ' the labourer is wor- thy of his hire. Go not from house • to house. 8 And into whatsoever city ye enter, and they receive you, eat * such things as are set before you : 9 And heal the sick that are there- in, and say unto them, The -^ king- dom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even « the very dust of your city, which cleaveth on us, we do wipe off against you : notwith- standing, be ye sure of this, that the kingdom of God is come nigh unto you. ols.9.6. 2Th.3.16. i Ja.:3.13. c 1 Cor. ».4-14. 1 Ti.5.18. dlTi.5.13. elCor.lO. y?. /Malt. 3.2. 5-C.9.5. sist, as among us, of a shght bow, or extension of the hand, but was perform- ed by many embraces, and inclinations, and even prostrations of the body on the ground All this required much time; and as the business on which the seven- ty were sent was urgent, they were re- quired not !«, delay their journey by long and formal salutations of the persons wjiom they met. '"It' two Arabs ol' equal rank meet each other, they extend to each other the right hand, and having clasped, they elevate tiiem as if to kiss ihem. Each one then draws back his hand and kisses it instead of his friend's, and then places it upon his forehead. The parties then continue the salutation by kissing each others' beard. They give thanks to God that they are once more permitted to see their friend — they pray to the Almighty in his behalf. Sometimes they repeat not less than ten times the ceremony of grasping hands and kissing." The salutation of friends, CHAPTER X. 71 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 Woe '^ unto thee, Chorazin I woe unto thee, Bethsaida ! for ' if tlie mighty works had been done in Tyre and Sidon, which have been j done in you, they had a great while ! ago repented, sitting in saekcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which ^ art exalted to heaven, shalt be thrust * down to hell. 16 He ' that heareth you, heareth me; and he"* thatdespisethyou, de- spiseth me ; and " he that despiseth me, despiseth him that sent me. 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I be- held Satan " as lightning fall from heaven. /jMatt.l].21,&c. tEze.3.6. j Is=. 14. IS- IS. Je..51.53. Ain.9.2,3. k Eze.26.20. 31. 18. I Jno.13.20. m Ac.5.4. n Jno.5.23 Re^l2^8,9. therefore, was a ceremony which con- sumed much time ; and it was on this account that our Lord, on this occasion, forbad them to delay their journey to greet others. A similar direction is luund in 2 Kings iv. 29.' 5. See Matt. x. 13. G. The son of peace. That is, if thtj hous6 or family be worthy, or be dispos ed to receive you in peace, and kindness See I\Iatt. x: 13. The son of peace means one disposed to peace, or peacetul and kind in his disposition. Compare Matt, i. 1. 7. See iMatt. x. 11. 8—12. See Matt. x. 14, 15. 13—15. See Matt. xi. 21—24. 16. See Matt. x. 40. 17. The dtvils are snhject unto us. The devils obey us. We have been able to cast them out. IT Through thy name. When commanded in thy name to come out of those who are possessed. IS. / beheld Satan, &c. Satan hero 72 19 Behold, I give unto you power to tread on serpents '^ and scorpions, and over all the povi^er of the ene- my : and nothing shall by any means hurt you. 20 Notwithstanding, in this re- joice not, that the spirits are subject unto you ; but rather rejoice be- cause your names are written ^ in heaven. 21 In that hour Jesus rejoiced in a IVIar.16.18. Ac.28.5 b Ex.32.32. Ps. 60.28. Is.4.3. Da.] 2.1. Pli.4.3. He.12.23. Re.13.8. 20.J2. 21.27. denotes evidently the prince of the de- vils who had been cast out by the se- venty disciples — for the discourse %yas respecting their power over evil spirits. Lightning is an image of rapidity, or quickness. I saw Satan fall quickly, or rapidly — as quick as lightning. — The phrase "from heaven," is to be refer- red to the lightning, and does not mean that he saw Satan fall/r^wi heaven, huX. that he fell as quick as hghtning from heaven, or from the clouds. The whole expression then may mean, ' I saw at your command devils immediately de- part, as quick as the flash of lightning. I gave you this power — I saw it put forth — and I gave also the power to tread on serpents,' &c. 19. To tread on serpents. Preserva- tion from danger. If you tread on a poisonous reptile that would otherwise mjure you, /will keep you from dan- ger. If you go among bitter and ma- lignant enemies that would seek your hie, / will preserve you. ^Scorpions. LUKE. [A. D.32 spirit, and said, I thank thee, O Fa- ther, Lord of heaven and earth, that thou hast hid these things from the ! wise and prudent, and hast reveal- I ed them unto babes: even so, Fa- I ther ; for so it seemed good in thy sight. 22 All ^ things '^ are delivered to me of my Father : and no •* man knoweth who the Son is, but the Father; and who the Father is, but 1 Many ancient copies add, Jlnd turning to his disciples, he said. c Matt.28.18. Jao.3. 35. d Jno.6.44,46. The scorpion is an animal with eight feet, eight eyes, and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and sel- dom exceeds four inches in length. Its sting is extremely poisonous, and it is sometimes fatal to hfe. It is in scrip ture the emblem of malicious and crafty men. When rolled up, it has some re- semblance to an egg. Luke xi. 12. Ezek. ii. 6. The annexed cut will give an idea of iis ..sval form and appear- ance. 1i The enemy. Satan. The mean- ing of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries — from all wicked and crafty men ; and this shows that he had divine power. He that can con trol Satan and his hosts — that can be present to guard from all their machi- nations — see all their plans, and destroy all their designs, must be clothed with no less than Almighty power. 20. Bather rejoice, ' A. n. 33.] CHAPTER X. 73 the Son, and lie to whom the Son win reveal him. 23 And he turned him unto his diseipips, and said privately, Bless- ed art liieeyes which see the things that ye see : 24 For, I tell you, that " many prophets and kings have desired to see those things which ye see, and have not seed them ; and to hear those things which ye. hear, and have not heard them. 25 And, behold, a certain, lawyer stood up, and tempted him, saying. Master, what ^ shall 1 do to inherit eternal life 1 alPe.l.lO. 6 Ac.16.30,31. c Ga.3.18. d De.0.5. e Le.l9.18. [ 26 He said unto him. What is ' v.-ritten in the law 1 how readest ] thou 1 j 27 And he answering said. Thou <* ! shalt love the Lord thy God with I all thy heart, and with all thy soul, ; and with all thy strength, and with ' ail thy mind : and thy * neighbor as I thyself. ! 28 And he said unto hira, Thou hast answered rigiit : this do, and ^ thou shait live. 29 But he, willing to justify ^ himself, said unto Jesus, And who is my ^ neighbour ] 30 And Jesus answering said, A /Le.ie.5. iVe.9.20. Eze.QO.11,21. Eo.lO., Ga.3.r2. ff Job 32.2. c.]G.lo. Ro.4.2. 3.11. Ja.2.24. A Matt.5.43,44. 23, 24. See Matt. xiii. 16, 17. 25. A certain lawyer. One who pro- lessed to be well skilled in the laws of Moses, and whose business it was to explain them. ^ Stood up. Rose — ap- peared to address him. f Tempted him. Feigned a desire to be instructed, but did it to perplex him, or to lead him, if possible, to contradict some of the max- ims of the law. IT Inherit eternal lifn. Be saved. This was the common in- quiry among the Jews. They had said that man must keep the commandments -the written and oral lav/. 26. What is writte?i, See. Jesus re- ferred him to the law as a safe rule, and asked him what was said there. The lawyer was doubtless endeavoring to justify himself by obeying the law. He trusted to his own works. To bring hnn off from that ground, to make him feel that it was an unsafe foundation, Jesus showed him what tlie law re- quired, and thus would have showed him that he needed a better righteous- ness than his own. — This is the proper use of the law. By comparing ourselves with tJiat, we see our own defects, and ure thus prepared to welcome a better righteousness than our ov/n — that of the Lord J23US Christ. Thus the law be- comes a scliool-master to lead us to him. Gal. iii. 24. - 27. 23. See this subject explained in Matt. xxii. 37—40. 29. To justify himself. Desirous to uppear blameless, or to vindicate him- Bclf, and show that he had kept the law. Vol. IL — 7 Ga. Jesus wished to lead him to a view of his own sinfulness, and his real depar- j ture from the law. The man was de- sirous of showing that he had kept the law ; or perhaps he was desirous of justifying himself for asking the ques- tion ; of showing that it could not be so easily settled; that a mere refer- ence to the words of the law did not determine it. It was still a question what was meant by neighbor. The Pha- risees held that the Jews only were to be regarded as such, and that the obli- gation did not extend at all to the Gen- files. The lawyer was probably ready to affirm that he had discharged faith- fully his duly to his countrymen, and had thus kept the law, and could justify himself. — Every sinner is desirous of I justifying himself. He seeks to do it ! by his own works. For this purpose he perverts the meaning of the law ; destroys its spirituahty ; and brings down the law to his standard rather than attempt to frame his life by its require ments. 30. Jesus answering. Jesus answer- ed him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found any where, he made the lawyer his own "judge in the case, and con- strained him to admit what at first he would probably have denied. He com- pelled him to 'acknowledge that n Sa- maritan — of a race most hated ot all people by the Jews — had shown the kindness of a neighbor, wliile a 'rien 74 LUKE. [A. D. 3-3. certain man vent down from Jeru- salem to Jericho, and fell among- thieves, which stripped him of his raiment, and wounded him, and de- parted, leaving hint half dead. 31 And by chance there came down a certain priest that way ; and when he saw him, he passed by * on the other side a P3.38.ll. b Ps.109.25. Pr.27.10. 32 And Yikew ise a Levite, when he was at the place, came and look- ed * 071 him, and passed by on the other side. 33 But a certain Samaritan, ' as I he journeyed, came where he was : I and when he saw him, he had com- passion '^ on him, 34 And went to him, and bound cJno.4.9. dEx.2.6. c Ps.147.3. Is.1.6. and a Levite had denied it to their own countrymeii. ^ From Jerusalem to Jeri- cho. Jericho was situated about fifteen miles to the north-east of Jerusalem, and about eight west of the river Jor- dan. See Notes on Matt. xx. 29. *![ Fell among thieves. Fell among robbers. The word thieves rrieans those who merely take property. These were highwaymen, and not merely took the property, but endangered the life. They were robbers. From Jerusalem to Je- richo the country was rocky, mountain- ous, and in some parts scarcely inhabit- ed. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much travelling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dis- missed forty thousand men who had been employed in building the temple — a large part of whom became highway- men. — Josephus' Antiquities, 15. 7. 31. By chance. Accidentally, or, as it happened. It means that he did not do it with a design to aid the Samaritan. ^ A certain priest. It is said that not less than twelve thousand priests and Levites dwelt at Jericho ; and as their business was at Jerusalem, of course, there would be many of them constant- ly travelling on that road. ^ When he saw him. He saw him lie, but came not near him. Passed by oti the other tide. On the farther side of the way. Did not turn out of his course even to come and see him. 32. A Levite. The Levites, as well as the priests, were of the tribe of Levi, and were set apart to the duties of reh- gion. The peculiar duty of the priest was to offer sacrifice at the temple, to present incense, prayers, the morning and evening services of the temple, ession used does not denote, as in the case of the priest, that he accidentally saw him, and took no farther notice of him, but that he came and looked on him more attentively, but still did nothing to relieve him. 33. A certain Samaritan. See Matt. X. 5. The Samaritans were the most inveterate foes of the Jews. They had no dealings vnth each other. See Notes on Matt. X. 5. It was this fact which rendered the conduct of this good man so striking, and thus set in such strong contrast tlie conduct of the priest and the Levite. They would not help their own afflicted and wounded countryman. He, who could not be expected to aid a Jew, overcame all the usual hostihty between the people ; saw, in the wound- ed man, a neighbor, a brother, one who needed aid ; and kindly denied himself to show kindness to the stranger. 34. Pouring in oil and wine. These were often used in medicine to heal wounds. Probably they were mingled together, and had a highly sanative quality. How strikingly is his conduct contrasted with the priest and Levite ! And how particularly, as well as beau- tifully bv this, dots our Saviour shew A.. D. 32. CHAPTER X. 75 up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. 35 And on the morrow when he departed, he took out two ^ pence, and gave them to the host, and said unto him, Take care of him ; and 1 See Matt.20.2. a Pr.19.17. c. 14.14. what we ought to do to those who are in circumstances of need ! He does not merely say in general that he showed him kindness, but he told how it was done. He stopped — came where he was — pitied hiui — bound up his wounds — set him on his own beast — conducted him to a tavern — passed the night with him, and then secured the kind attend- ances of the landlord, promising him to pay him for his trouble — and all this without desiring or expecting any re- ward. If this had been by a Jew, it would have been signal kindness. If it had been by a Gentile, it would also have been great kindness. But it was by a Samaritan — a m.an of a nation most hateful to the Jews, and therefore it most strikingly shows what we are to do to friends and foes when they are in distress. 3.3. TwopeTwe. About twenty-seven cents. This may seem a small sum, but we are to remember that that sum was probably ten times as valuable then as now — that is, that it would purchase ten times as much food, and the com- mon necessaries of life, as the same Bum would now. Besides, it is proba- ble that all the man wanted was atten- tion and kindness, and for all these, it was the purpose of the Samaritan to vay when he returned. ^ The host. f he innkeeper. 3(3. Was neighhor. Showed the kind- ness of a neighbor, or evinced the pro- ter feelings of a neighbor. The lawyer ad asked him who was his neighbor ? J^sus. in this beautiful narrative, show- ed him who and wViat a neighbor was, and showed him in a way that disarmed his prejudice, deeply affected him in re- gard to his own duty, and evinced the beauty of religion. Had he at first told him that a Samaritan might be a neigh' bcr to a Jew and deserve his kindness, he would have been at once revolted at it. But when, by a beautiful and affect- whatsoever thou spendest more, when I come again I will repay " thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves 1 37 And he said, He that shewed mercy * on him. Then said Jesus 6Pr.l4.21. Hos.6.6. Mi.6.8. Matt.23.23. ing narrative, he brought the ma7i him- self io see that it might be, he was con- strained to admit it. Here we see the beauty of a parable and its use. It dis- armed prejudice— fixed the attention — took the mind gently, yet irresistibly, and prevented the possibiUty of cavil or objection. 37. He that shotued mercy. His Jew- ish prejudice would not permit him to I Jiarne the Samaritan, but there was no I impropriety, even in his view, in saying that the man who showed so much mercy, was really the neighbor to the i afflicted, and 7iot he who professed to be his neighbor, but who would do no- thing for his welfare. ^ Go, and do thou liheiinse. Show the same kind- ness to all — to friend and foe, and then you will have evidence that you keep the law, and not till then. Of this man we know nothing farther ; but from this inimitably beautiful parable, we may learn: 1. That the knowledge of the law is useful to make us acquainted whh our own sinfulness and need of a Saviour. 2. That it is not he who pro- fesses most kindness that really loves us most, but he who will most deny himself that he may do us good in times of want. 3. That rehgion requires us to do good to ell men, however acci- de7itally we may become acquainted with their calamities. 4. That w'e should do good to our enemies. Real love to them will lead us to deny ourselves, and to sacrifice our own welfare, that i we may help them in times of distress, and alleviate their wants. 5. That he is really our neighbor who does us the most good — who helps us in our neces- sities, and especially if he does this when there has been a controversy or difference between us and him. 6. We hence see the beauty of rehgion. No- thing else will induce men to surmount their prejudices, to overcome opposi- tion, and to do good to those who are 76 LUKE. [A. D. 32. unto him, Go, and do thou like- wise. 38 Now it came to pass, as they went, that he entered into a certain village : and a certain woman, nam- ed Martha, " received him into her hovise. 39 And she had a sister called Mary, \vhich also sat ^ at Jesus' feet, and heard his word. a Jno.ll.ll. 12.2,3. b Lu.8.35. Ac.22.3. at enmity with them. True religion teaches us to regard every man as our neighbor ; prompts us to do good to all ; to tbrget all natioual or sectional dis- tinctions, and to aid all those who are in circumstances of poverty and want. If religion were valuable for nothing hut this, it would be the most lovely and desirable principle on earth ; and all. especially in their early years, should seek it. Nothing that a young person can gain, will be so valuable as the feel- ing that regards all the world as one great family, and to learn early to do good TO ALL. 7. The difference be- tween Ihe Jew and the Samaritan, was a difference in religion and religious opinion, and from the example of the latter, we may learn, that, while men differ in opinions on subjects of religion, and while they are zealous for what they hold to be the truth, still they should treat each other kindly; aid each other in necessity; and show that religion is a principle superior to the love of sect ; and that the cord which binds man to man is one that is to be sundered by no difference of opinion, and that Christian kindness is to be marred by no forms of*ivorship, and no bigoted attachment for what we esteem the doctrines of the gospel. 38. A certain village. Bethany. See John xi. 1. It was on the eastern de- clivity of the mount of Ohves. '^Re- ceived him. Received him kindly and hospitably. From this it would seem that Martha was properly the mistress of the house. Possibly she was a widow, and her brother Lazarus and younger sister Mary hved with her. And as she had the care of the house- Iiold, this will also show why she was diligently employed about domestic af- fairs. 39. Sat at Jesus' feet. This was the 40 But Martha was cumbered about much serving, and came to him and said. Lord, dost thou not care that my sister hath left me to serve alone 1 bid her therefore that she help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art <= careful and troubled about many things : c Mar.4.19. c.21.34. 1 Co.7.32,35. ancient posture of disciples, or learners. They sat at the feet of their teachers ; that is, beneath them, in a humble place. Hence Paul is represented as having been brought up at the feet of Gamaliel. Acts xxii. 3. When it is said that Mary sat at Jesus' feet, it means that she was a disciple of his ; that she listened attentively to his in- structions ; and was anxious to learn his doctrine. 40. Martha was cumbered about much serving. Was much distracted with the cares of the family, and providing suitably to entertain the Saviour. It should be said here, that there is no evidence that Martha had a worldly or covetous disposition. Her anxiety was to provide suitable entertainment for the Lord Jesus. As mistress of the family, this care properly devolved on her ; and the only fault which can be charged on her, was too earnest a de- sire to make such entertainment, when she might have sat with Mary at his feet, and, perhaps, too much haste and fretfulness in speaking to Jesus about Mary. *S Dost thou not care, &.c. This was an improper reproof of our Lord, as if he encouraged Mary in ne- glecting her duty. Or perhaps Martha supposed that Mary was sitting there to show him the proper expressions of courtesy and kindness, and that Mary would not think it proper to leave him without his direction and permission She, therefore, hinted to Jesus her busy employments ; her need of the aid of her sister ; and requested that Jesus would signify his wish that Mary should assist her. 41. Thou art careful. Thou art anx ious. IT Troubled. Disturbed, distract- ed, very solicitous. IF Many things. The many objects which excite your attention in the family. Tliia was pro \. D. 32.] CHAPTER XL T7 42 But one thing- * is needful : and Mary hath chosen that good part, which shall not be taken away from her. a Ps.27.4. 73.25. Ec.12.13. Mar.8.36. c.l8. 22. 1 Co. 13.3. - bably designed as a slight reproof, or a tender hint that she was improperly- anxious about those things, and that she should, with Mary, rather choose to hear the discourses of heavenly wis- dom. 42. But one thing is needful. That 13, religion, or piety. This is eminent- ly and peculiarly needful. Other things are of little importance. This should be secured first, and then all other things will be added. See 1 Tim. iv. 8. Matt. vi. 33. ^ That good part. The portion of the gospel : the love of God ; and an interest in his kingdom. She has chosen to be a Christian, and to five up her time and affections to God. Which shall not be taken away. God will not take away his grace from his people ; neither shall any man pluck them out of his hand. John x. 28, 29. From this interesting narrative we learn : 1st. That the cares of ihis life are dangerous, even when they seem to be most lawful and commendable. Nothing of a worldly nature could have been more proper than to provide for the Lord Jesus, and supply his wants. Yet even/or this, because it too much engrossed her mind, the Lord Jesus gently reproved her. So a care for our famihes may be the means of our ne- glecting religion, and losing our souls. 2d. It is of more importance to attend to the instructions of the Lord Jesus, than to be engaged in the alTairs of the world. The one will abide for ever ; the other will be but for a little time. 3d. There are times when it is proper to suspend worldly employments, and attend to the affairs of the soul. It ims proper for Mary to do it. It would have been proper for Martha to have done it. It is proper for all — on the sabbath, and even at other occasional seasons — seasons of prayer, and for searching the word of God — to suspend worldly concerns, and attend to reUgion. 4th. If attention to religion be oihitted at the proper time, it will always be omitted. If Mary had neglected to bear Jesus then, she might never have CHAPTER XI. AND it came to pass, that as he was praying- in a certain place, when he ceased, one of his disci- ples said unto him, Lord, teach us lieard him. 5th. Piety is the chief thing needed. Other things will perish. V/e shall soon die. All that we can gain, v/e must leave. But the soul wiiriive. There is a judgment-seat ; there is a heaven ; there is a hell. And all that is needful to prepare us to die, and tc make us happy for ever, is to be a friend of Jesus, and to hsten to his teaching. 6th. Piety is the chief orna- ment in a female. It sweetens every other virtue ; adorns every other grace ; gives new loveliness to the tenderness, mildness, and grace of the female cha- racter. Nothing is more lovely than a female sitting at the feet of the meek and lowly Jesus, like Mary ; nothing more unlovely than entire absorption in the affairs of the world, like Martha. The most lovely female is she who has most of the spirit of Jesus. The least amiable, she who neglects her soul ; who is proud, gay, thoughtless, envious, and unlike the meek and lowly Re deeraer. At his feet is peace, purity, joy. Every where else an alluring and wicked world steals the affections, and renders us vain, gay, wicked, proud, and unwilling to die. CHAPTER XL 1. As he teas praying. Luke hag taken notice of our Saviour's praying often. Thus, at his baptism (ch. iii. 21); in the wilderness (ch. v. 16); be- fore the appointment of the apostles, he continued all night in prayer (ch. vi. 12); he was alone praying (ch. ix. 18) ; hia transfiguration also took place when ha went up to pray (ch. ix. 28, 29). ^ Teach us to pray. Probably they had been struck with the excellency and fervor of his prayers, and recollecting that John had taught his disciples to pray, they asked him also to teach them. We learn, therefore : 1st. That the gifts and graces of others should lead us ta desire the same. 2d. That the true inethod of praying can be learned only from the Lord Jesus. Indeed we can not pray acceptably at all, unless Goi shill teach us how tf>pray. 3d. Th* 78 LUKE. [A.D. 32. to pray, as J Ai a also taught his dis- ciples. 2 And he said unto them, When ye pray, say. Our * Father which art in heaven, Hallowed be thy name : Thy kingdom come : Thy will be done, as in heaven, so in earth. 3 Give us ^ day by day our daily bread : 4 And forgive us our sins ; for ^ we also forgive every one that is in- debted to us : And lead us not into temptation ; but deliver us from evil. a Matt.6.9,&c. i or, for the day. it is proper for us to meditate before- hand what we are to ask of God, and to arrange our thougkts, that we may not come thoughtlessly into his pre- sence. 2 — 4. See this passage explained in Matt. vi. 9—13. 4. For we also forgive, &c. This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we for- give others, God will not forgive us ; and unless we come to him really for- giving all others, we cannot expect pardon. It does not mean, that by forgiving others we deserve forgiveness ourselves, or merit it, but that it is a disposition without v.'liich God cannot consistently pardon us. IT Every one that is indebted to us. Every one that has injured us. It does not refer to pecuniary transactions ; but to offences similar to those which ^te have committed against God, and for which we ask for- giveness. Besides the variations in the expressions in this prayer, Luke has omitted the doxology, or close, alto- gether ; and this shows that Jesus did not intend that we should always vise just this form, but that it M'as a general direction how to pray ; or rather that we were to pray for these things, though not always using the same words. 5, 6, 7. And he said unto them, &c. Jesus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. For this purpose he introduces this case of a friend's asking bread of another for one who had come to him unexpectedly. His design is solely to show the neces- 5 And he said unto them. Which of you shall have a friend, and shall go unto him at midnight, and say unto him. Friend, lend me three loaves ; 6 For a friend of mine ^ in his journey is come to me,, and I have nothing to set before him : 7 And he from within shall an swer and say, Trouble me not : the door is now shut, and my children are with me in bed ; I cannot rise and give thee. 8 I say unto you. Though he h Mar.ll. 25,26. 2 or, out of his way. sity of being importunate or persevering in prayer to God. ^ At midnight. A time when it would be most inconvenient for his friend to help him. An hour when he would naturally be in bed, and his house shut, "ir Three loaves. There is nothing particularly denoted by the number three in this place. Je- sus often threw in such particulars merely to fill up the story, or to pre • serve the consistency of it. H My chil- dren are tuith me in bed. This does not mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accom- modate him. Thi§ is 7iot to be applied to God, as if it were troublesome to him to be sought unto ; or as if he w^ould ever reply to a sinner in that manner. But all that is to be applied to God m this parable is simply that it is proper to persevere in prayer. As a man often gives because the request is repeated, and as one is not discouraged because the favor that he asks of his neighbor is delayed, so God often gives after long and importunate requests. 8. I tell you. The Latin Vulgate here adds, " if he shall continue knocking." Though this is not in the Greek, yet it is indispensable that it should be un- derstood in order to the sense. Knock- ing once would not denote importunity, but it was because he continued knock- ing. IT His importunity. His trouble- some perseverance ; his continuing to disturb the man, and refusing to take any denial. The word importunity de- notes perseverance in an object, with A. D. 32.J CHAPTER XT. T?t will not rise and give him be. ^ give. out any regard to time, place, or cir- cumstances — an improper perseverance. By tlus the man was influenced. Rather than be disturbed, he would rise and eive him what he asked. This is to be apphed to God in no other sense than that he often hears prayers and grants blessings, even long after they appear to be unanswered or withheld. He does not promise to give blessings at ofice. He promises only that he will do it ; or will answer prayer. But he often causes his people long to wait. He tries their faith. He leaves them to persevere for months or years, until they feel entirely their dependence on him ; until they see that they can ob- tain the blessing m no other way ; and until they are prepared for it. Often they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or they would not value the blessing, or it may at that time, not be best for them to obtain it. But let D'f me despair. If the thing is for our gt t, and if it is proper that it should devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake ; and the people v/ondered. 15 But some of them said, He casteth out devils through " Beelze- bub the chief of the devils. 16 And others, tempting him^ * sought of him a sign from heaven. 17 But he, knowing * their thoughts, said unto them, Every / kingdom divided against itself is brought to desolation ; and a house divided against a house, falleth. 18 If Satan also be divided against himself, how shall his king- dom stand ] because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out 1 therefore shall they be your judges. •20 But if I with the finger s of God cast out devils, no doubt tho kingdom of God is come upon you. cMait.9.32. 12.22.&C. "^ Beehehuh?-over. IS.IO. d Matt. 12.38. 16.1. e Jno.2.2i. /Matt. 12.25. Mar.3.24. ^ Ex.8.19. be granted, God will give it. Let us first ask aright ; let tis see that our minds are in a proper state ; let us feel our need of it ; let us inquire whether God has promised such a blessing ; and then let us persevere until God gives it. Again : men, when they ask any thing of God, often give over seeking. They go once, and if it is not granted, they are discouraged. It is not so when we ask any thing of men. Then we per- severe ; we take no denial ; we go again, and press the matter till we obtain it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of him. 9 — 12. See this explained in Matt. vii. 7—11. 12. A Scorpio?! ? See Note, Luke x. 19. The body of the white scorpion has a considerable resemblance in size and appearance to an egg ; and the figure is used, therefore, with great beauty by our Lord. 14—23. See this passage explained in Matt. xii. 22—30. 60 LUKE. [A. D. 32 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger ° than he shall come upon him, and over- come him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me : and he that gathereth not Vv'ith me, scattereth. 21 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I eame out. 25 And when he cometh, he find- eth it swept and garnished. 26 Then goeth he, and taketh io Mm 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 womd that bare thee, and the paps which thou hast sucked. 23 But he said, Yea, rather bless- ed ^ are they that hear the word of God, and keep it. 29 And when the people were gathered thick together, he began to say. This is an evil generation : they seek a sign ; and * there shall no aTs.53.12. Col.2.15. i Jno.5.14. He.6.4. 10.26,27. 2Pe.2.20,21. c c. 1.23,43. d Ps. 119.1,2. Matt. 7.21. c.8.21. Ja.i.25. c Malt. 12.40,&c. Mar.8.12. /Jon. 1.17. 2.10. 24—25. See Matt. xii. 43—45. 27, 28. A certain woman. One of the crowd. ^ Blessed is the ivomb, &,c. She thought that the mother of such a per- son mu.gt be peculiarly happy, in having such a son. IT Yen. Jesus admits that ehe was happy ; that it was an honor to be his mother. ^ Eather blessed, Sec. But he says that the chief happiness, :he highest honor, was to obey the sign be given it, but the sign of Jonas the prophet. 30 For as- Jonas ^ v.'as a sign unto the Ninevites, so shall also the Son of man be to tiiis generation. 31 The queen s of the south shall rise up in the judgment with the men of this generation, and con- demn them : for she came from the utmost parts of the earth to hear the^wisdom of Solomon ; and, be- hold, a greater than Solomon is here. 32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it for'^ they repented at the preaching of Jonas : and, behold, a greater than Jonas is here. 33 No ' man, wheii he hath lighted a candle, piitteth it in a se- cret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34 The J light of the body is the eye : therefore when thine ej^e is single, thy whole body also is full of light : but when tki7ie eye is evil * thy body also is full of dark- ness. 35 Take heed, therefore, that the light which is in thee be not dark- ness. 38 If tiiy whole body therefore he full of light, ' having no part dark, the whole shall be full of light, as when ^ the bright shining "» of a candle doth give thee light. 5- ] Ki.l0.1,&c. /i Jon. 3.5, 10. i Matt..5. 15,&c. Mar.4.21. c.8.16. j' Matt.6.22 &c. A Pr.2«.22. Mar.7.22, ^Ps.l 19.105. Pr.6. 23. Is.8.20. 2 Co.4.6. i a candle by its bright shining. m Pr.4.18. 20.27. word of God, or to be his child. Com- pared with this, all earthly distinctions and honors are as nothing. Man's greatest dignity is in keeping the holy commandments of God, and being pre- pared for heaven. 29—32. See Matt. xii. 38—42. 33 — 36. These verses are found ia Matthew, but in a differeni connexion See Matt. v. 15 : vi. 22, 23 A. D. 32.1 CHAPTER XL 81 37 And as he spake, a certain Pharisee besought him to dine with him : and he went in, and sat down to meat. 38 And " when the Pharisee saw «/, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, gMar.7.,3. 37. And as he spake. While he was addressing the people, and particularly while he was reproving that generation, and declaring its crimes. T A certain Pharisee. The Pharisee was one among others that was reproved by the dis- course of Jesus. He therefore interrupt- ed Christ, and invited him to go home whh him. There is little doubt that this was for the purpose of drawing him away from the people ; that he did it with a mabgnant intention, perhaps with a design to confute Jesus in pri- vate, or to reprove him for thus con- demning the whole nation as he did. He might have seen that those who at- tacked Jesus publicly were commonly unsuccessful, and be desired probably to encounter him more privately. '^ Be- sought him. Asked him. ^ To dine vuth him. The Jews, as w'eli as the Greeks and Romans, had but two prin- cipal m.eals. The first was a slight re- past, and was taken about ten or eleven o'clock of our time, and consisted chief- ly of fruit, milk, cheese, &c. The se- conc meal was partaken of about three o'clock, P. M., and was their prin- cipal meal. The first is the one here i mended. ^ He went in. Though be knew the evil design of the Pharisee, vet he did not decline the invitation. He knew that it might afford him an opportunity to do good. I'hese two things are to be observed in regard to our Saviour's conduct in such matters : 1st. That he did not dechne an invita- tion to dine with a man, simply because he was a Pharisee, or- because he was a wicked man. Hence he was charged with being gluttonous, and a friend of pubhcans and sinners. 2d. He seized upon all such occasions to do good. He never shrank from declaring the truth, and making them the means of spread- ing the gospel. If Christians and Chris- tian ministers would follow the example of the Saviour always, they would avoid all scandal, and might do even in such Now * do ye Pharisees make clean the outside of the cup and the plat- ter ; but " your inward part is full of ravening- and wickedness. 40 Ye fools, did not he that made that which is Vv^thout make that which is within also ] * Matt.23.25. c Tit.l.]5. places a vast amount of good. ^ Sat dow7i. RecUned at the table. See Note, Matt, xxiii. 6. 38. Saio it. Saw that he sat imme • diately down without washing. ^ Mar veiled. Wondered. Was amazed. It was so unusual, and in his view- so im- proper. ^ Had. not first washed. He wondered particularly, as he had been among a mixed mubhude, and they es- teemed the touch of such persons pol- luting. They never ate, therefore, with- out such washing. The origin of the custom of washing with so much for- mality before they partook of their meals, was that they did not use as we do knives and forks, but used their hands only. Hence, as their hands would be often in a dish on the table, it was esteemed proper that they should I be washed clean before eating. Nor w-as there impropriety in the thing i itself, but the Pharisees made it a matter of ceremony ; they placed no small part of their rebgion in such ce- remonies ; and it was right, therefore, that our Lord should take occasion to reprove them for it. Compare Mark vu. 4. 39. See Matt, xxiii. 25. Eavening Robbery, plunder. Here it means that the cup and platter were filled with what \ had been unjustly taken from others. i That is, they lived by their w^ickedness ; I their food was procured by dishonesty j and extortion. This was a most terri- i ble charge ; and as it was apphed, i among others, to the man who had in- I vited the Saviour to dine with him, h I shows that nothing would prevent hia I dealing faithfully with the souls of men. ! Even in the Pharisee's own house, and i when expressly invited to partake of i his hospitality, be loved his soul so j much, that he faithfully warned him of I his crimes. I 40. Ye fools. How unwise and wick i ed is your conduct ! The word denotes not onlv want of wisdom, but also vowk- 82 LUKE. LA. D. 33, 41 But * rather give alms * of such thing-s as ye have; and, be- hold, all things are clean unto yon. 42 But woe * unto you, Phari- sees ! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God : these ought ye to have done, and not to leave the other undone. 43 Woe unto you, Pharisees ! a Is. 58.7. c. 12.33. i or, as xjou are able. b Matt.23.23,27. edness. Compare Ps. xiv. 1. Prov. xiii. 19 ; xiv. 9. Your conduct is not merely foolish, but it is a cloak for sin — designed to countenance wickedaess. '^ Did not he, &/C. Did not God, who made the body, make also the soiil? You Pharisees take great pains to cleanse the body, imder a pretence of pleasing God. Did he not also make the mind, and is it not of as much im- portance that that should be pure, as that the body should ? 41. Alms. Charity. Benefactions to the poor. IT Such thitigs as ye have. Your property ; though it has been gain- ed unjustly ; though you have hved by rapine, and have amassed wealth in an improper manner, yet since you have it, it is your duty to make the best of it, and do good. By giving to the poor, you may show your repentance of your crimes in amassing money in this man- ner. You may show that you disap- prove of your former course of life, and are disposed henceforward to live ho- nestly. If this be the meaning of this passage, then it shows what is the duty of those who have by unjust gains be- come wealthy, and who then are con- verted to God. It may not be possible for them in every case to make exact restitution to those whom they have m- jured. Thousands of instances they may have forgotten. Many persons whom they have injured may have died. But still they may show, by giving to others, that they do not think their gains acquired honestly, and that they truly rep^jnt. They may devote their property to God, distribute it to the '>)oor, or give it to send the gospel to the heathen world. Thus may they ehow that they disapprove of their for- Aier conduct ; and thus may be seen one great principle of God's govern- for '^ ye love the uppermost seats in the synagogues, and greetings in the markets. 44 Woe unto you, scribes and Pharisees, hypocrites ! for ye are as '^ graves which appear not, and the men that walk over Ihetn are not aware of them. 45 Then answered one of the lawyers, and said unto him, Masier, cMatt.23.6. Mar.12.38. d P3.5.9. ment, that good finally comes out of evil. ^ And behold, &c. Doing this will show that you are a true penitent, and the remainder of your property you will enjoy with a feeling that you have done your duty, and no longer be smitten with ttie consciousness of hoarding rcn- just gains. The object of the Saviour here seems to have been to bring the Pharisee to repentance. Repentance consists in sorrow for sin, and in for- saking it. This he endeavored to pro- duce by showing him, 1st, the evil and hypocrisy of his conduct ; and, 2d, by exhorting him io forsake his sins, and to shoxo this by doing good. Thus doing, he would evince that the mind was clean as v/ell as the body ; the i?iside as well as the outside. 42. See Matt, xxiii. 23. ^ Eue. This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell. 43, 44. See Matt, xxiii. 6, 27. 45. Lawyers. Men learned in the law ; but it is not known in what way the lawyers differed from the scribes, or whether they were Pharisees or Sad- ducees. IF Thus saying, thou, &c. He felt that the remarks of Jesus about loving the chief seats, &c., apphed to them as well as to the Pharisees. His conscience told him that if they were to blame, he was, and he therefore applied the discourse to himself ^ Eeproach- est. Accusest. Dost calumniate, or dost blame us, for we do the same things. — Sinners often consider faith- fulness as reproach. They know not liow to separate them. Jesus did not reproach or abuse them. He dealt faithfully with them ; reproved them ; told them the unvarnished truth. Suck faithfulness is rare : but when it m used A. D. 32.1 CHAPTER XT. thus saying, thou reproacliest us also. 46 And he said, Woe unto you also, ye lawyers ! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens °- with one of your fingers. 47 Woe unto you ! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow * the deeds of your fathers : for they indeed killed them, " and ye build their sepulchres. 49 Therefore also said the wis- dom of God, I will send them pro- phets and apostles, and some of them they shall slay and persecute ; 50 That the blood of all the pro- phets, which was shed from the a Is.5«.6. h Eze. 18.19. c He.n.35,37. d Ex.20.5. Je.51.56. we must expect that men will flinch, perhaps be enraged ; and though their consciences tell them they are guilty, still they will consider it as abuse. 46. See Matt, xxiii. 4. 47—51. See Matt, xxiii. 29—36. 49. The wisdom of God. By the wis- dom of God, here, is undoubtedly meant the Saviour himself. What he imme- diately says is not written in the Old Testament. Jesus is called the word of God (John i. 1), because he is the medium by which God speaks, or makes his will known. He is called the wis- dom of God, because by him God makes his wisdom known in creation (Col. i. 13 — 18), and in redemption. God shows himself wise by what Jesus says and does to redeem men. The same name is given to him in 1 Cor. i. 30. Many have also thought that the Messiah was referred to in the eighth chapter of Pro- verbs, under the name of wisdom. ^ I vnll send, &c. See Luke x. 3. Matt x. 16. Shall slay, &c. Compare John xvi. 2. Acts vii. 52, 59. James v. 10. Acts xii. 2; xxii. 19. 2 Cor. xi. 24, 25. ^ Chron. xxxvi. 15, 16. 52. Wo unto you, lawyers. See Note, Matt, xxiii. 13. IT The key of knowledge. A key is made to open a lock or door. By their false interpretation of the Old Testament, thev had taken awav the : foundation of the world, may be re- ; quired '^ of this generation ; I 51 From the blood of Abel ' un- j to the blood of Zacharias, ^ which I perished between the altar and the I temple : Verily I say unto you. It ; shall be required of this genera- tion.ff 52 Woe unto you, lawyers ! for ye have taken away the key of knowledge : '' ye entered not in yourselves, and them that were en- tering in ye ' hindered. 53 And as he said these things unto them, the scribes and Phari- sees began to urge htm vehemently, and to provoke * him to speak of many things ; 54 Laying wait for him, and-' seeking to catch som.ething out of cGe.4.8. /2Ch.«4.20. 5- Je.7.28. A Mai. 2.7. i or, forbad, i lCo.13.5. >Mar.l2.13. j true key of understanding it. They I had hindered the people from under- j standing it aright. ' You endeavor to prevent the people also from understand- ing the scriptures respecting the Mes- siah ; and those who were coming to me ye hindered.' If there be any sin of peculiar magnitude, it is that of keep- ing the people in ignorance. And few men are so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and em- bracing it as it is in Jesus. 53. To urge him vehemently. To 1 press upon him violently. They were I enraged against him. They therefore I pressed upon him ; asked him many quesdons; sought to entrap him, that I they might accuse him. ^Provoke him, I &c. This means that they put many questions to him about various matters, without giving him proper time to an- swer. They proposed questions as fast as possible, and about as many things as possible, that they might get him in the hurry, to say something that would be wrong, that they might thus accuse him. This was a remarkable instance of their cunnmg, maligmty, and unfairness. j 54. Laying wait for him. Or, rather, ! laying snares for nim. It means that ' they endeavored to entangle him m hia .S4 LUKE. [A D. 32. his mouth, that they might accuse merable multitude of people, inso- much that they trode one upon an- other, he began to say unto his dis- ciples first of all. Beware 5^e of th» leaven of the Pharisees, which is hypocrisy. him. CHAPTER XII. IN " the mean time, when there were gathered together an innu- ffl BIatt.lG.6,&c. Mar.8.15,&c. talk ; that they did as men do who atch birds — who lay snares, and deceive them, and take them unawares. H That they might accuse him. Before the san- hedrim, or great council of the nation, and thus secure his being put to death. From this we may learn, 1st. That faithful reproofs must be expected to excite opposition and hatred. Though the conscience may be roused, and may testify against the man that is reproved, yet that does not prevent his hating the reproof and the reprover. 2d. We see here the manner in which wicked men will endeavor to escape the reproofs of conscience. Instead of repenting, they seek vengeance, and resolve to put the reprover to shame or to death. 3d. We see the exceedmg malignity \yhich men may have against tlie Lord Jesus. Well v/a? it said^that he was set for the fall of many in Israel, that thereby the thoughts of many hearts might be re- vealed ! Men, novo, are not by nature less opposed to Jesus than they v/ere then. 4ih. We see the wisdom, purity, and firnmess. of the ^I'aviour. To their souls he had been faithful. He had boldly reproved them for their sins. They sought his life. Multhudes of the artful and learned gathered around him to endeavor to draw out something of which they might accuse him. Yet in vain. Not a word fell from his hps of which they could accuse him. Every thing that he said was calm, mild, peace- ful, wise, and lovely. Even his cunning and bitter adversaries v.'cre always con- founded, and retired in sham.e and con- fusion. Here, surely, must have been something more than man. None but God manifest in the flesh could have known all their designs, seen all their wickedness and their wiles, and escaped the cunning stratagems that were laid to confound and entangle him -in his conversation. 5th. The same infinitely wise Saviour can still meet and con- found all his own enemies and those of his people, and deliver all his follow- rrs, as he did himself, from all the gnares laid by a wicked world to lead them to sin and death. CHAPTER XIL 1. In the mean time. While he was discoursing with the scribes and Phari- sees, as recorded in the last chapter. ^ An innumerable multitude. The ori- ginal word is myriads, or ten thousands. It is used here to signify that tJiere was a great crOwd or collection of people, who were anxious to hear him. Mul- titudes of people were attracted to our Saviour's ministry ; and it is worthy of remark that he never had more to hear him than when he was most faithful and severe in his reproofs of sinners. Men's consciences are on the side of the faithful reprover of their sins ; and though they deeply feel the reproof, yet they will often still respect and hear him that reproves. ^ To his disciples first of all. This does not mean that his disciples were, before all others, to avoid hypocrisy ; but that this was the first or chief thing of which they were to beware. The meaning is this : ' He I said to his disciples, Ahove all things, beware,^ &c. ^ The leaven. See Note, Matt. xvi. 6. IT Which is hypocrisy. See Note, Matt. vii. 5. Hypocrisy is hke leaven, or j'^east, because, 1st. It may e.xist without being immediately de- tected. Leaven mixed in flour is not known until it produces its effects. 2d. It is insinuating. Leaven will soo.n pervade the whole mass. So hypocrisy will, if undetected and unremoved, soon pervade all our exercises and feelings. 3d. It is swelling. It pufis us up, and fills us with pride and vanity. No man is more proud than the hypocrite ; and none is more odious to God. When Je- sus cautions them to beware of this, he means that they should be cavuious about imbibing their spirit, and becom- ing like them. The religion of Jesus is one of sincerity, of humility, of an entire want of disguise. The humblest man is the best Christian; and he who has the least disguise about any thintf, ia most like his ma«ter, A. D. 32.] 2 For " there is nothing' covered that shall not be revealed ; neither hid, that shall not be known. 3 Therefore whatsoever 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 house- tops. 4 And I say unto you, my ^ friends, " Be not afraid of 'them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear : Fear him which, af- ter he hath killed, hath power to cast into hell ; yea, I say unto you. Fear him. 6 Are not five sparrows sold for two farthing's 1 ^ and not one of Ihem is forgotten before God : 7 But even the very hairs of your head are all numbered. Fear not, therefore : ye are of more value than many sparrows. 8 Also I say unto you, '^ Whoso- ever shall confess me before men, aMatt.]0.25. Mar.4.22. C.8.1T. 6Jno.l5. 14. cLs.51.7-13. Matt.l0.2e,&c. i See Matt.10.29. my soui, c Ja.4.15,16. Riches increase thought and perplexity. Indeed this is almost their only effect, to engross the thoughts and steal the heart avt'ay from better things, in order to take care of the useless wealth. IT No room. Every thing was full. IF To 6e- stow. To place, to hoard, to collect. ^ 3Iy fruits. Our word fruits, is not applied to grain. But the Greek word is applied to all the produce of the earth, not only fruit, biTt also grain. This is hkewise the old meaning of the English word, especially in the plural number. 18. / will pull dowji my barns. The word barns, here, properly means gra- naries, or places exclusively designed to put wheat, barley, &lc. They were com- monly made, by the ancienta, under ground, where grain could be kept a long time, more safe from thieves and from vermin. If it be asked why he did not let the old ones remain, and build new ones, it may be answered that it would be easier to enlarge those already excavated in the earth than to dig new ones. 19. 3Iuch goods. Much property. Enough to last a long while, so that there is no need of anxiety or labor. IT Take thine ease. Be free from care, about the future. Have no anxiety about provision for want. ^ Eat, drink, and be merry. This was just the doctrine ol the ancient Epicureans and Atheists. And it is, alas ! too often the doctrine of those who are rich. They think that all that is valuable in life is to eat, and drink, and be cheerful, or merry. Hence their chief anxiety is to obtain the luxuries of all the world; to secure the productions of every clime at any ex- pense; and to be distinguished for splen- did repasts and luxurious living. What a portion is this for an immortal soul I What folly to think that all that a man hves for is to satisfy his sensual appetites; to forget that he hag an intellect to be A. D. 32.1 CHAPTER XII. 87 Soul, * tliou 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 shall be required of thee : then whose shall those things be, which thou hast provided? '' 21 So is he that layeth up trea- sure for himself, * and is not rich ^ toward God. 22 And he said unto his disci- ples. Therefore I say unto you, Take a Ps.49.18. 6 Ec.n.9. 1 Co. 15.32. Ja.5. 5. ^ or, do they require thy soul. c Job 20. 20-23. 27.8. Ps.52.7. Ja.4.14. cultivated, a heart to be purified, a soul to be saved from eternal death. 20. Thou fool. If there is any supreme folly, it is this. As though riches could prolong the life, or avert for a moment the approach of pain and death. '^This night, &,c. What an awful sentence to a man who, as he thought, had got just ready to live and enjoy himself! In one single moment all his hopes were blast- ed, and his soul summoned to the bar of his long-forgotten God. So, many are surprised as suddenly, and as uripre- pared. They are snatched from their pleasures, and hurried to a world where is no pleasure, and where all their wealth cannot purchase one moment's ease from the gnawings of the worm that never dies. IT Shall he required of thee. Thou shalt be required to go to God, to die, and to give up your account. IT Then whose, &c. Whose they may be is of Uttle consequence to the man that lost his soul to gain them. But they are often left to heirs that dissipate them much sooner than the father pro- cured them, and thus they secure their ruin as well as bis own. See Ps. xvii. 14. 21. So is he. This is the portion, or the doom, &.c. ^Layeth up treasure for himself. Acquires riches for his own use — for himself. This is the character- istic of the covetous man. It is all for himself. His plans terminate here. He lives only for himself, and acts only with regard to his own interest. ^ Hich to- wards God. Has no inheritance in the kingdom of God — no riches laid up in heaven. .His affections are all on the r.orld, and he ha* none for God. s no thought for your life, w^hat ye shall eat ; neither for the body, what ye shall put on. 23 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 store-house nor barn ; and God feedeth them. How much more are ye better than the fowls % 25 And which of you with tak- ing thought can add to his stature one cubit ? ose he sent these men, as if in a friend- y way to advise him to retire. This was probably the reason why Jesus called him a fox. IT Herod. Herod Antipas, a son of Herod the Great. He ruled over Galilee, and Perca, and wished Jesus to retire beyond these regions. 32, Tell that fox. A fox is an em- blem of slyness, of cunning, and of artful mischief. The word is also used to denote a dissembler. Herod was a wicked man, but the particular thinff to which Jesus here alludes is not his vice, but his C2inni'/ig, his artifice, in endeavoring to remove him out of his territory. He had endeavored to do it by stratagem — by sending these men who pretended great friendship for his life. IT Behold I can ont devils, &c. Announce to him the truth that I am workin;^ miracles in his territory, and that I shall continue to do it. I am not afraid of his art, or his enmity. I am engaged in my appropriate work, and shall continue to be as long as is proper, in spite of his arts, and his threats. ^ To- day and to-morrow. A Httle time. It •eems nere to bo ijf;ed not strictly, but LUKE. [A.D.32. 32 And he said cnto them, Go ye, and tell that fox, ** Behold, I cast out devils, and I do cures to- day and to-morrow, and the third dui/ I shall be * perfected. 33 Nevertheless, I must walk to- b He.2.10. proverbially to denote a short space of time. Let not Herod be uneasy. I am doing no evil. I am not violating the laws. I only cure the sick, &c. In a little time, this part of my work will be done, and I shall retire from his dominions. ^ The third day. Afters little time. Perhaps, however, he meant literally that he would depart on the way to Jerusalem ; that for two or three days more he should remain in the vil- lages of (Tahlee, and then go on his way to Jerusalem. IT / shall he perfected. Rather, I shall have ended my course here ; 1 shall have -perfected what I pur- pose to do in Galilee. It does not refer io his personal perfection — for he vvaa always perfect — but it means that he would have finished, or completed what he purposed to do, in the regions of Herod. It does not mean that \\q would depart on that third day, but that ho would have completed his work, and would be ready then to go. 33. 1 must walk, &LC. ImustremiiiT here this short lime. These three days, I must do cures here, and then I sh.ill depart, though not for fear of Herod, .^t will be because my time will have come, and I shall go up to Jerusalem to die. IT jpor il cannot he that a prophet should perish out of Jerusalem. ' I have no fear that Herod will put me to death in Galilee. I shall not depart on that account. Jerusalem is the place where the prophets die, and where I am to die. I am not at all alarmed, therefore, at any threats of Herod, for my life is safe until I arrive at Jerusalem. Go and tell him therefore that I fear him not. I shall work here as long as it is proper, and shall then go up to Jerusa- lem to die.' The reasons why he said that a prophet could not perish else- wliere than in Jerusalem, might be, 1st. That he knew he would be tried on a charge of blasphemy, and no other court could have cognizance of that crime but the great council, or sanhe drim, and so he was not afraid of any .threats of Herod. 2d. It hadbcen^hfi A. D.33.] CHAPTER XIV day, and to-morrow, and the day j following, for it cannot be that a prophet perish out of Jerusalem. 34 O " Jerusalem, Jerusalem, which killest the prophets, and stonest them tiiat are sent unto thee ; how often would I have ga- thered tfiy children together, as a hen doth gaiher her brood under her wings, and ye would not ! a MaU.23.37. fact that the prophets had been chieflj' slain there. ' It cannot easily be done elsewhere; it is not usually done. Pro- phets bave generally perished there; and tbcre 1 am to die. I am safe, tbere- fore, from the fear of Herod ; and shall not take the advice given, and leave his lerritorv.' 34, 3&. See Matt. x.\iii. 37—39. From the message which Jesus sent to Ilerod, we may learn, 1st. That our lives are safe in the hands of God, and that wicked men can do no more to in- jure us than he shall permit. 2d. That we should go on fearlessly in doing our duty, and especially if we are doing good. V/e should not regard the threats of men. God is to be obeyed ; and even if obedience should involve us in difficulty and trials, still we should not he.^i'ate to commit our cause to God, and go onward. 3d. We should be on * our guard against crafty and unprinci- , pied men. Thoy often profess to seek our good, when they are only plotting our ruin. And even those professedly coming from our enemies to caution us, are often also our enemies, and are se- cretly plotting our ruin, or endeavoring to prevent our doing good. 4th. We see here the nature of religion. It shrinks at nothing which is duty. It goes forward trusting in God. It comes out boldly and faces the world. And, 5th. How beautiful, and consistent is the example of Christ. How wise was he to detect the arts of his foes ; and how fearless, in going forward in spite of all their machinations, to do what God had appointed for him to do. CHAPTER XIV. I. It came to pass. It so happened, or occurred. ^ As he v.ent, &c. It is probable that he was invited to go, be- 35 Behold, * your house is left unto you desolate : and verily I say unto you, Ye shall not see me, until the time come when ye shall say. Blessed '^ is he that cometh in the name of the Lord. CHAPTER XIV. AND it came to pass, as he went into the house of one of the chief Pharisees, to eat bread on the i Lo .20.31, 32. Ps.cn.25. IsJ.7. S.-'i.G. Da, 0.27. Mi.3.l2. c G.l'J.SS. Jiio.12.13. ing in the neighborhood. Ver. 12. And it is also probable that the Phari- see invited him for the purpose of get- ting him to say something that would involve him in difficulty. ^ One of the chief Pharisees. One of the Phari sees wno were rulers, or members of the great council, or sanhedrim. It does not mean that he was the head of the sect of the Pharisees, but one of those who happened to be a member of the sanhedrim. He was, therefore, amanof influence and reputation. II To eat bread. To dine. To partake of the hospitalities of his house. O71 the Sah- hath-dai/. It may seem strange that our Saviour should have gone to dine with a man of influence, and wickedness, and a stranger, on the sabbath. But we are to remember : 1st. That he was travelling, having no home of his ov'/n, and that it was no more improper to go There than to any other place. 2d. That he did not go there for the pur- pose of feasting and amusement, but to do good. 3d. That as several of them were together, it gave him an opportu- nity to address them on the subject of religion, and to reprove their vices. If, therefore, the example of Jesus should be plead to authorize accepting an invi- tation to dine on the sabbath, it should be plead just as it was. If we can go just as lie did, it is right. If when away from home ; if we go to do good ; if we make it an occasion to discourse on the subject of religion, and to per- suade men to repent, then it is not im- proper. Farther than this we cannot plead the example of Christ. And surely this should be the last instance in the world to be adduced to justify dinner parties, and scenes of riot and gluttony on the sabbath. ^ They watched him. They malignantly fixed their eyes 100 LUKE. [A. D. 33. sabbath-iay, that they watched " him. •2 And, behold, there was a cer- tain man before him which had the dropsy. 3 And Jesus, answering, spake unto the lawyers and Pharisees, say- ing, Is * it lawful to heal on the sab- bath-day ] 4 And they held their peace. And he took him, and healed him, and let him go : 5 And answered them, saying, "= Which of you shall have an ass or an ox fallen into a pit, and will not aPs.37.32. Is.29.20,21. Je.20.lO,U. 6 c. 13. 11^ on him, to see if he did nothing on which they could lay hold to accuse him. 2. A certain man before him. In what way he came there we know not. He might have been one of the Pharisee's family, or might have been placed there by the Pharisees to see whether he would heal him. This last supposition is not improbable, since it is said in verse 1, that they watched him. IT The dropsy. A disease produced by the ac- cumulation of water in various "parts of the body ; very distressing, and com- monly incurable. 3. Jesus answering. To answer, in the scriptures, does not always imply, as among us, that any thing had been said before. It means often merely to begin, or to take up a subject, or, as here, to remark on the case that was present, IT Is it lawful. &c. He knew that they were watching him. If he healed the man at once, they would ac- cuse him. He, therefore, proposed the question to them, and when it was asked they could not say it was not lawful. 4. They held their peace. They were silent. They could not say it was not lawful, for the law did not forbid it. If it had, they would have said it. Here was the time for them to make objec- tions if they had any, and not after the man was healed. And as they made no objections then, they could not with consistency afterwards. They were, therefore, effectually silenced and con- founded by the Saviour. IT He took him. TooLhold of the man, or perhaps took straightway pull him out on the sabbath-day 1 6 And they could not answer him again to these things. 7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms ; saying unto them, 8 When ^ thou art bidden of any vian to a wedding, sit not down in the highest room ; lest a more ho- nourable man than thou be bidden of him ; 9 And he that bade thee and him come and say to thee. Give c c.13.15. d Pr.2o.6,7. him apart into another room. By tak ing hold of him, or touching him, he showed that the power of healing went forth from himself 5, 6. See Matt. xii. 11. IT Whith of you, &c. In this way Jesus refuted the notion of the Pharisees. If it was law- ful to save an ox on the sabbath, it was also to save the life of a man. To tliis the Jews had nothir^ to answer. 7. A parable. The word parable, here, means rather a precept, an injunc- tion ; or he gave a rule or precept about the proper manner of attending a feast ; or about the humility which ought to be manifested on such occasions. IT That I xoere bidden. That were invited by the I Pharisee. It seems that he had invited ' his friends to dine with him on that day. i ^ When he marked. When he observed, i or saw. IT Chief rooms. The word ! rooms here does not at all express the ; meaning of the original. It does not mean apartmcjits, but the higher places at the table, those which were nearest the head of the table, and to him who had invited them. See Note, Matt. xxiii. 6. That this was the common character of the Pharisees, appears from Matt, xxiii. 6. 8, 9. Art bidden. Art invited. ^ To a tcedding. A wedding was commonly attended with a feast or banquet. ^ The highest room. The seat at the table nearest the heaJ. IT A more honorable man. A man of higher rank in life. A ^ more aged man; or a man in office. — It j is to be remarked, that our Saviour did I not consider the courtesies of life to be , beneath his notice. His chief design A. D. 33.] CHAPTER XIV. 101 this man place ; and thou begin with shame to take the lowest room. 10 But when thou art bidden, go and sit down in the lowest room ; that when he that bade thee com- eth, he may say unto thee, Friend, go up hig-her; then shalt thou have worship in the presence of them that sit at meat with thee. 11 For <» whosoever exalteth himself shall be abased; and he that humbleth himself shall be ex- alted. a 1 Sa.15.17. Job 22.29. Ps.J8.27. Pr.15.33. 29.23. Matt.23.12. c.TS.M. Ja;4.6. 1 Pe.5.5. here was, no doabt, to reprove the pride and ambition of the Pharisees. But in doing it, he teaches us that religion does not violate the courtesies orhfe. It does not teach us to be rude, forw^ard, pert, assuming, and despising all the proprieties of refined intercourse. It teaches humiUty, and kindness, tind a desire to make all happy, and a wiiling- ness to occupy our appropriate situation and rank in lite— and this is true polite- ness. It is a desire to make all others happy, and a readiness to do whatever is necessary to make them so. They have utterly mistaken the nature of re- ligion, wlro suppose that because they are professed Christians, they must be rude, and uncivil, and violate ail the distinctions in society. The example and precepts of Jesus Christ were ut- terly unlike such conduct. He teaches us to be kind, and to treat men accord- ing to their rank and character. Comp. Matt. xxii. 21. Rom. xiii. 7. 1 Pet. ii. 17. 10. The loivest room. The lowest eeat at the table : showing that you are not desirous of distinctions, or greedy of that honor v,'hich may properly be- long to you. "ii" ' Sliah have worship. fl^e word worship here means honor. Tfeey who are sitting with you shall treat you with respect. They will learn your rank by your being invited nearer to the head of the table, and it will be better to learn it thus than by putting yourself forward, and they will do you honor because you have shown a hum- ble spirit. 11. Whosoever exalteth, &ic. This is universal among men and with God. Man will perpetually endeavor to bring I 12 Then said he also to hira that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy * rich neigh- i hours ; lest they also bid thee again, and a recompense be made thee. 13 But w^hen thou makest a feast, call the '^ poor, the maimed, the lame, the blind : 14 And thou shalt be blessed ; for they cannot recompense thee; 6Pr.22.16. cNe.8.10,13. down those who endeavor to exalt themselves; and it is apa/t of God's regular plan to abase the proud, to bring down the lofty thought, and to raise up those that be bowed down, and show his favors to those who are poor and needy. 12. Ccill not thy friends, &c. This is not to be understood as commanding us not to entertain at all our relatives and fiiends. But we are to remember the design with which our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honorable, and who, to show their intimacy, were in the ha- bit o( seeking tlieir society, and making for them expensive entertainments. He meant also to commend charity shown to the poor. The passage means, therefore, call not only your friends, but call also the poor, &c. Compare Ex. xvi. 8. 1 Sam. xv. 22. Jer. vii. 22, 23. Matt. ix. 13. ^ Thy kinsmen. Thy relation.?. ^ A recompense. Lest they feel themselves bound to treat you with the same kindness, and in so doing, neither you nor they will show any kind spirit, or any disposhion to do good beyond what is repaid. 13. Thepoor. Those who are desti- tute of comfortable food. ^ Themaimed. Those who are deprived of any mem- ber of their body, as an arm or a leg, or who have not the use of them so that they can labor for their own sup- port. 14. Shalt he blessed. Blessed in the act of doing good, which furnishes more happiness than riches can give, and 102 LUKE. [A. D. 33. for thou shalt be recompensed at the resurrection of the just. 15 And when one of them that sat at meat with him heard these things, he said unto him, Blessed " is he that shall eat bread in the kingdom of God. 16 Then said he unto him, A ^ certain man made a great supper, ' and bade many : 17 And sent his servant at sup- a Re.19.9. b ]VIatt.22.2,&c. c Is.25.6,7. blessed, or rewarded by God in the day of judgment, IT They cannot recompense thee. They cannot invite you again, and thus pay you ; and by inviting them you show tha*; you have a disposition to do good. ^ The resurrection of the just. When the just or holy shall be raised from the dead. Then God shall reward those who have done good to the poor and needy from love to the Lord Jesus Christ. Matt. x. 42 ; xxv. 34—36. 15. Blessed is he that shall eat bread, &LC. The kingdom of God here means the kingdom which the Messiah was to set up. See Note, Matt. iii. 2. The Jews supposed that he would be a tem- poral prince, and that his reig}i would be one of great plenty and splendor. They supposed that the Jeivs then would be delivered from all their op- pressions, and that, from being a degrad- ed people, they v/ould become the most distinguished and happy nation of the earth. To that period they looked for- ward as one of great happiness. There is some reason to think that they sup- posed the ancient just men would then be raised up to enjoy the blessings of the reign of the Messiah. And our Saviour having mentioned the resur- rection of the just, this man understood it in the common way of the Jews, and spoke of the pecuUar happiness which they expected at that time. The Jews only, he expected, would partake of those blessings. Those notions our Saviour corrects in the parable which follows. 16. A great supper. Or great feast. It is said to be great, on account of the number who were invited. ^ Bade ma- ny. Invited many beforehand. There is httle difficulty in understanding this parable. The man who made the sup- per is without doubt designed to repre- per-time to say unto them that wero bidden. Come, for '^ all things ara now ready. 18 And they all with, one «07/sen/ began to make excuse. The * first said unto him, I have botight a piece of ground, and I must needs go and see it : I pray thee have rao excused. 19 And another said, I have, bought five yoke of oxen, and I ga dPr.9.2,.5. Ca.5.1, Is.55.1,2. cc.8.l4. sent God ; the supper, the provisions which he has made for the salvation of men; and the invitation, the offers which he made to men, particularly to the Jews, of salvation. See a similar parable explained in Matt. xxii. 1 — 14. 17. Sent Jiis servant. An invitation had been sent before, but this servant was sent at the time that the supper was ready. From this it would seem that it was the custom to announce to those invhed just the time when the feast was prepared. 18. I have bought a piece of ground. Perhaps he had purchased it on condi- tion that he found it as good as it had been represented to him. ^ I must needs go. I have necessity, or am obUged to go and see it — possibly pleading a contract or an agreement that he would go soon and examine it. However, we may learn from this that sinners some- times plead that they are under a neces sity to neglect the altiiirs of rehgion. The affairs of the world they pretend are so pressing that they cannot find time to attend to their souls. They have no time to pray, or read the scrip- tures, or attend the worship of God. In this way many lose their souls. God cannot regard such an excuse for ne- glecting rehgion with approbation. He commands us to seek first the kingdom of God and his righteousness, nor can he approve any excuse that men may make for not doing it. 19. I go to prove them. To try them, to see if he had made a good bargain^ It is worthy of remark that this excuse vvas very trifling. He could as easily' have tried them at any other time as then ; and his whole conduct shows that he was more disposed to gratify himself than to accept the invitation of his friend. He was selfish just as all sin- A. D. aa j CHAPTER XIV. 103 «o prove them : I pray thee have me excused. 20 And another said, I have " married a wife, and therefore I can- not come. 21 So that servant came, and shewed his lord these things. Then the master of the house, being an- a ver.23. 1 Co.7.33. Ps.2.12. c Re.22. 27. ners are, who, to gratify their own worldliness and sins, refuse to accept the offers of the gospel. 20. ■/ have married a tvife, &c. Our Saviour here doubtless intends to teach us that the love of earthly relatives and friends often takes ofi' the affections from God, and prevents our accepting the blessings which he would bestow on us. This was the most trifling excuse of all. And we cannot but be amazed that such excuses are suffered to inter- fere with our salvation, and that men can be satisfied for siich reasons to ex- clude themselves from tire kingdom of God. 21. Shotved his lord. Told his mas- ter of the excuses of those who had been invited. Their conduct was re- markable, and it was his duty to ac- quaint him with their conduct. ^ Being angry. Being angry at the men who had slighted his invitation ; who liad BO insulted him, by neglecting his feast, and preferring for such reaso?is their own gratification to his friendship and hospitality. So it is no wonder that God is an^ry with the wicked every day. So foolish as v/ell as wicked is the conduct of the sinner; so trifling is his excuse for not repenting and turning to God, that it is no wonder if God can- not look upon their conduct but v/ith abhorence. ^ Go out quicJcly. The feast is ready. There is no time to lose. Those who partake of it must do it soon. So the gospel is ready : time flies : and they who partake of the gospel m.ust do it soon, and they who preach it must give diligence to proclaim it to their Fellow men. IT The streets and lanes of the city. The places where the poor, &c., would be found. Those first in- '.itcd were the rich, who dwelt at ease liT ineir own houses. By these the Jews were intended ; by those who were in elis streets the Gentiles. Our Lwd de- gry, ^ 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 the blind. 22 And the servant said. Lord, it is done as thou hast commanded, and yet -f there is room. ^lSa.2.8. rs.l 13.7.8. e Ps.38.7. Is.33.23. 35.6. /Ps. 103.6. 130.7. livered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and worthless, as they did those who were in the lanes of the city. H The maimed, &c. See on ver. 13. 22. Yet there is room. He went out and invited all he found in the lanes, and yet the table was not full This be also reported to his master. There is room ! What a glorious declaration is this in regard to the gospel ! There yet is room. ?«Iillions have been saved, but there yet is room. Milhons have been invited, and have come, and have gone to heaven — but heaven is not yet full. There is a banquet there which no num- ber can exhaust ; there are fountains v/hich no number can drink dry ; there are harps there v/hich other hands may strike ; and there are seats there which others may occupy. Ifeaven is not full, and there yet is room. The Sab- bath-school teacher may say to his class, there yet is room ; the parent may say to his children, there yet is room ; the minister of the gospel may go and say to the wide world, there yet is room. The mercy of God is not exhausted ; the blood of the atonement has not lost its efficacy ; heaven is not full. What a sad message it would be if we were compelled to go and say, ' there is no more room. Heaven is full. No other one can be saved. No matter what their prayers, or tears, or sighs, they cannot be saved. Every place is filled ; every seat is occupied !' But, thanks to God, this is not the message which we are to bear ; and if there yet is room, come sinners, young and old, and enter into heaven. Fill up that room, that heaven may be full of the happy and the blessed. If any part of the uni- verse is to be vacant, O let it be tjie dark world of wo ! lOi LUKE. [A. D. 33. 23 And the lord said nnto the servant. Go out into the highways and hedges, and compel "■ them to come in, that my house may be filled. 24 For I sa}^ unto you, that ^ none of those men which Avere bid- den shall taste of my supper. 25 And there went great raulti- a Ps.110.3. b Pr.1.24. Malt.21.43. He. 12.25. c De.33.9. Matt. 10.37. 23. Go out into the higlamys. Since enough had not been found in the lanes and streets, he commands him to g-o into the roads, the public highways out of the city, as well as to the streets in it, and invite them also, 'i Hedges. A hedge is the inclosure around a field or vineyard. It was commonly made of thorns which were planted thick, and which kept the cattle out of the vine- {•ard. Those in the hedges were poor aborers employed in planting them or trimming them : men of the lowest class, and of great poverty. By his directing them to go first into the streets of the city, and then into the highways, we are not to understand our Saviour as referring to ditferent classes of men, but only as denoting the ear7ieslness with which God offers salvation to men, and his willingness that the most de- spised should come and hve. Some parts of parables are thrown in for the sake of keeping, and they should not be pressed or forced, to obtain any obscure or fanciful signification. The great point in this parable was, that God would call in the Gentiles after the Jews had re- jected the gospel. This should be kept always in view in interpreting all the parts of the parable. ^ Compel them. That is, urge them, press them earnest- ly, one and all. Do not hear their ex- cuses on account of their poverty and low rank of life, but urge them so as to overcome their objections and lead them to the feast. This expresses the earn- estness of the man : his anxiety that his («ble should be filled, and his purpose not to reject any on account of their jwverty, or ignorance, or v/ant of appa- rel. So God is earnest in regard to the uiost polluted and vile. He commands I'is servants, his ministers, to urge them 10 come, io jpress on them the salvation tudes with him : and he turned and said unto them, 26 If any man come to me, and * hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life " also, he cannot be my disciple. 27 And * whosoever doth not bear his cross, and come after me, cannot be my disciple. ,&c. c Ac.11.3. lCo.5.9-11. Ga.2.I-2. saltness. It becomes tasteless or insipid. ^ Be seasoned. Be sahed again. T Fit for the land. Rather, it is not fit for land, i. e. it -wiW not bear fruit of itself. You cannot sow or plant on it. IF Nor for the dunghill. It is not good for ma- nure. It will not enrich other land. IT Cast it out. They throw it away as useless. IT He that hath ears, &c. See Matt. xi. 15. You are to understand that he that has not grace in his heart, who merely makes a profession of reli- gion, and who sustains the same relation to true piety that this insipid and useless mass does to good salt, is useless in the church, and will be rejected. Real piety, true religion, is of vast value in the Wu/ld. It keeps it pure, it saves it from corruption, as salt does meat. But a mere profession of religion is fit for no- thing. It does no good. It is a mere encumbrance, and all such professors are fit only to be cast out and rejected. All sMchmust be rejected by the Son of God, and cast into a world of wretched- ness and despair. Compare Matt. vii. 22, 23; viii. 12; xxili. 30; xxv. 30. Rev. iii. 16. Job viii. 13 ; xxxvi. 13. CHAPTER XV. 1. Publicans and sinners. See Note on Matt. ix. 10. 2. Murmured. They affected to sup- pose that if he treated" them kindly he must be fond of their society, and be a man of similar character. They con- Bidered it disgraceful to be with" them, or to eat with them, and they therefore brought a charge against bim for it. They would not suppose that ho coulJ after that which is lost, until he find it] 5 And when he hath found tV, he layeth it on his shoulders, rejoic- ing. G And when he cometh home, he calleth together his friends and neighbours, saying unto them. Re- joice with me ; for I have found my sheep ' which was lost. 7 I say unto you, that likewise joy shall be in heaven over one sin- ner that repenteth, more than over «f Matt.18.12. cPs. 119.176. 1 Pe.2.25. admit them to his society for the pur- I pose of doing them good ; nor did they ' remember that the very object of his coming was to call the wicked from their ways and to save them from death. ^ Beceivcih sinners. Receives them in a tender manner, treats them with kind- ness, does not drive them from his proi- sence. ^ And eateth with them. Con- trary to the received maxims of the scribes. By eating with them he show- ed that he did not despise or overlook them. 3. This parable. See Note, Mat*, xiii. 3. 4—6. See Matt, xviii. 12, 13. 7. Likctcise joy, &c. It is a prinoi pie of human nature that the recovery of an object in danger of being lost, aiibrds much more intense joy than the quiet possession of many that are safe. This our Saviour illustrated by the case of the lost sheep, and of the piece of silver. It might also be illustrated by many other things. Thus we rejoice most in our health when we recover from a dangerous disease ; we rejoico over a child rescued from danger or disease more than over many who m.ay be in health or safety. We rejoice that property is saved from conflagration or the tempest, more than over much more that has not been in danger. This feeling our Lord represents as ex- isting in heaven. Likewise, in like manner, or on the same principle, there is joy. IT In heaven. Among the an- gels of God. Compare ver. 10. The heavenly beings are thus represented a3 rejoicing over those who repent on k. D. 33.J ninety and nine just persons which " need no repentance. 8 Either what woman having ten ^ pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligent- ly till she find it ? 9 And when she hath found it, ehe calleth her Mends and her neigh- bours together, saying, Rejoice with a c,5.33. 1 Drachma, here translated a piece of silver, is ihe eighth part of an ounce, which cometh to seven-pence half-penny, earth. They s^e the guilt and danger of men ; they know what God has done for them, and they rejoice at the re- covery of any from the guilt and ruins ject of this image, as used by the Saviour in the parable, is, to show the loathsome em- ployments, and the deep degradation to which sin leads men ; and no circum- stance could possibly illustrate it in a more striking manner than he has done here. Sin and its results every where have the same relation to that which is noble and great which the feeding of. swine had in the estimation of a Jew to an honorable and dignified employ- ment. 16. Heviould fain. He would gladly. He desired to do it. IT The husks. The word hus7:s with us denotes the outward covering of corn. In this there is little . nourishment, and it is evident that this is not intended here. But the woru used here denotes not only Imsks hvL CHAPTER XV. eat : and no man erave A.D. 33.J swine " did unto him. 17 And when he came to him- self, he said, How many hired ser- a Ps.73.22. also legmuinous plants, as beans, &c. It is also used to denote the fruit of a tree, called the caroh tree, and is com- mon in Ionia, Syria, and Rhodes. Its fruit is used to fatten swine, and also it is food for the poorer people. It is mealy, and has a sweetish taste : it grows in hedges, and is of httle ac- count. It is sometimes there called John's bread, from a tradition that John the Baptist hved on it. Ti\o man gave U7ito him. Some have understood tliis as meaning ' no one gave him any thing: any bread, or provisions.' But the connexion requires us to understand 't of the "husks." He did not go a begging — his master was bound to pro- vide for his wants. But the provision which he made for him was so poor that he would have preferred the tood of the swine. He desired a portion of their food. But that was not given him. A certain quantity was measured out for them, and he was not at liberty to eat it himself Nothing could more etrikingly show the evil of his condi- tion, and nothing more clearly the deep degradation, and pollution, and wretch- edness of sin. 17. He came to himself. This is a very expressive phrase. It is commonly npphed to one who has been deranged, and when he recovers, we say he has co7ne to himself. In this place it denotes that the folly of the young man was a kind of derangement — that he was in- sane. So it is true of every sinner. Madness is in their hearts (Eccl. ix. 3) ; they are estranged from God, and led, by the influence of evil passions, con- trary to their better judgment, and the decisions of a sound mind. ir Hired servants. Those in a low condition of life — those who were not born to wealth, and who had no friends to provide for them. ^ I perish. I, who had property, and a kind father, and w^ho might have been provided for, and happy. 18. / will arise. This is a common expression among the Hebrews, to de- note entering on a piece of business. It does not imply that he was sitting, but that he meant immediately to return. Vol. II. — ]0 I0£ vants of my father's have bread enough and to spare, and I perish with hung-er ! 18 I * will arise, and ^o to m^ b Ps.32.5. This should be the feehng of every sin ner who is conscious of his guilt and danger. '^\ To my father. To his father, although he had offended him — and treated him unkindly — and had pro- voked him, and cast him off. So the sinner. He has nowhere else to go but to God. He has offended him, but he may trust in his kindness. If God does i not save him he cannot be saved. j There is no other being that has an arm strong enough to deliver from sin ; and i though it is painful to a man to go to one I whom he has offended — though he can- I not go but with shame and confusion of I face, yet unless the sinner is willing to i go to God and confess his faults, he can never be saved. ^/ have sinned. I have been wicked, have been dissipated, ungrateful, and rebellious. ^ Against heaven. The word heaven here, as it is often elsewhere, is put for God. I I have sinned against God. See Matt. i xxi. 25. It is also to be observed, that [ one evidence of the genuineness of re- pentance is the feeling that our sins have been committed chiefly against God. Commonly, we think most of our offences as committed against man. But when the sinner sees their true character ; when his heart is properly affected by them ; he sees that they have been aimed chiefly against God, and that the sins against man are of little con- sequence compared with those against God. So David, even after adultery and murder— after having hiflicted the deepest injury on man — yet felt that the sin as committed against God, shut every other consideration out of view — against thee, thee only have I sinned, &c. Ps. li. 4. ^Before thee. I'his means the same as agai?ist thee. The offences had been committed against God by his dissipation, but against his father in wasting property which he had given him ; in neglecting his coun- sels, and plunging himself into ruin. He felt that lie had disgraced such a father. A sinl-er will be "sensible of his sins against his relatives and IriendS; aa well as against God. A true penitent will be as ready to achnowledge hia 110 father, and will say unto him, Fa- ther, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son : make me 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 aAc.2.39. Ep.2.13,17. LUKE. [A. D.33 him, and had compassion, and ran and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against hea- ven, * and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his set vants, Bring ' forth the best robe 6PS.51.4. c Zec.3.3-5. offences against his fellow men as those against his Maker. 19. No more worthy, &c. ' Such has been my conduct that I have been a disgrace to my father. I am not lit to be honored by being called the son of a father so kind and virtuous.' ^ Malie me as o7ie, &-c. ' Treat rne as a servant. Let me come again into your family, but I do not ask to be treated as a son. I am willing to come in if you will give me only the support that you give to a servant.' This evinced, 1st. Deep hu- mihty— such as a sinner should have. 2. Love for his father's house — such as all penitents should have towards God's dwelling place in heaven ; and 3d. Con- fidence m his father, that he would treat him kindly, even if he treated him as a eervant. Such confidence as all return- ing penitents feel in God. They are assured that God will treat them kind- ly — that whatever he gives them will be more than they deserve ; and they are, therefore, willing to be in his hands. Yet 4th. He had no adequate sense of his father's kindness. He did not fully appreciate his character. lie was far more kind than he had dared to hope he would be — just as all sinners under- value the character of God, and find him always more kind than they had supposed. No sinner comes to God with a just and adequate view of his character, but ahvaj/s finds him more merciful than he had dared to hope. 20. He arose and came. Was coming. But here is no indication of haste. He did not run, but came driven by his wants ; and, as we may suppose, filled with shame, and even with some doubts whether his father would receive him. ^ A great way of . This is a beautiful description — the image of his father's happening to see him clad in rags, poor, and emaciated, and yet he recog- nised his son, and all the feelings of a father excited him to go and embrace him. ^ Had compassion. Pitied him. Saw his condition — his poverty, and wretched appearance — and was moved with compassion and love. ^ And ran. This is opposed to the manner in w^hicb the son came. The beauty of the pic ture is greatly heightened by these cir cumstances. The son came slowly—, the father ran. The love and joy o! the old man were so great that he hast ened to meet him and welcome him to his home. ^ Fell on his neck. Threw his arms around his neck and embraced him. 'H A7id l^issed him. This was a sign at once of afiection and reconcilia- tion. This must at once have dissipated every doubt of the son, about the will- ingness of his father to forgive and re- ceive him. A kiss is a sign of affection. 1 Sam. X. 1. Gen. xxix. 13. This is evidently designed to denote the readi- ncss of God to pity and pardon returning sinners. In this verse of inimitable beauty, is contained the point of the parable, which was uttered by the Sa- viour to vindicate his ow?i conduct in receiving sinners kindly. Who could blame this father for thus receiving this repenting son ? Not even a Pharisee could blame him. And our Saviour thus showed them, so that they could not resist it, that God received return- ing sinners, and that it was right for him also to receive them and treat them with attention. 22. Thebest robe. The son wis fro bably in rags. The joy of the father i3 expressed by clothing him in the best raiment, that he might appear well. The robe here mentioned is probably the outer garment ; and the father told them to put on him the best one that was in the house — one reserved for fes tival occasions. See Gen. xxvii. 15. ^ A ring on his hand. To wear a ring on the hand was one mark of weaiiu A. D. 33.] and put it on him ; and put a ring on his hand, and shoes on his feet : 23 And bring hither the fatted calf, and kill it ; and let us eat and be merry : 21 For " this my son was dead, ^ and is alive "= again ; he was '^ lost, and is found. And they began to be merry. a ver.32. b Ep.2.1. 5.14. Ee.3.1. c Ro.6. 11,13. CHAPTER XV. Ill and dignity. The rich and those in office cominonly wore them. Compare James ii. 2. I'o give a ring was a mark of favor, or of affection, or of confer- ring office. Compare Gen. xli. 42. Es- ther viii. 2. Here it was expressive of the favor and affection of the father. ^ Shoes on his feet. Servants probably did not usually wear shoes. The son returned doubtless without shoes — a condilion very unhke that in which he was vv'hen he left home. When, there- fore, the father commanded them to put shoes on him, it expressed his wish that he should not be treated as a ser- vant, but as a son. The word sJioes here, however, means no more than sandals, such as were commonly worn. And the meaning of all these images is the same, that God will treat those who -eturn to him, with Jdrtdness and affec- tio?i. These images should not be at- tempted to be spiritualized. They are beautifully thrown in to fill up the nar- rative, and to express with more force the general truth that God will treat returning penitents whh mercy and with love. To dress up the son in this manner was a proof of the father's af- fection. So God will bestow on sinners the marks of his confidence and regard. 23. Be merry. Literally, " eating, let us rejoice." The word merri/ does not quite express the meaning of the Greek. Merriment denotes a light, playful, jovial mirth. The Greek de- notes simply joy — let us be happy, or joyful. 24. IVas dead. This is capable of two significations : 1st. / supposed that he was dead, but I knownow that he is alive. 2d. He was dead to virtue- — lie was sunk in pleasures and vice. The word is not unfrequently thus used. See 1 Tim. V. 6. Matt. viii. 22. Rom. vi. 13. Hence to be rsslored to rirtw 's said 25 Now his elder son was in the field : and as he came and drev/ nigh to the house, he heard music and dancing : * ^ 26 And he called one of the ser vants, and asked what these things meant. 27 And he said unto him, Thy brother is come ; and thy father d Eze.34.4,16. c.19.10. e Ps.30.11. 126.1,2. to be restored again to life. Rom. vi. 13. Rev. iii. 1. Eph. ii. 1. It is pro- bable that this latter is the meaning here. See ver. 32. IT Was lost. Had wandered away from home, and we knew not where he was. 25. In the field. At work. This eldest son is designed to represent the Pharisees who had found fault with our Saviour. Their conduct is hkened to that of this envious and unnatural bro- ther. ^ Music and dancing. Dancing was not uncommon among the He- brews, and was used on various occa- sions. Thus Miriam celebrated the de- liverance of the children of Israel from Egypt, in dances as well as songs. Ex. XV. 20. David danced before The ark. 2 Sam. vi. 14. It was common at Jew- ish feasts (Judges xxi. 19—21), and in public triumphs (Judges xi. 34), and at all seasons of mirth and rejoicings. Ps. XXX. 11. Jer. xxxi. 4. 13. It was also used in religious services by the idola- ters (Ex. xxxii. 19.), and also by the Jews at times in their religious services. Ps. cxlix. 3 ; cl. 4. In this case it was an expression of rejoicing. Our Lord expresses no opinion about lis propriety. He simply states the fact, nor was there occasion for comment on it. His mew tioning it cannot be pleaded for its law- fulness or propriety, any more than his mentioning the vice of the younger son or the wickedness of the Pharisees, can be pleaded to justify their conduct. It is an expressive image used in accor- dance with the known customs of the country to express joy. It is farther to be remarked, that if the example of persons in scripture be pleaded for danc- ing, it can be only for just such dances as they practised— (or sacred or trium phal occasions. 26 — 28. Safe and sound. In health. 29. A hid. A voung goat: This wag 112 LUKE. rA.D.33 hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angr5^ " and would not go in : therefore came his father out, and entreated him. 29 And he, answering, said io his father, Lo, these many years do I ^ serve thee, neither transgressed '^ a Jon.4.1-3. Ro.10.19. b Is.65.5. clSJl. of less value than the calf; and he complains that while his father had never given him a thing of so little va- lue as a kid, he had now given his other son the fatted calf. ^ Make merry with. Entertain them — give them a feast. This complaint was unreasonable, for his father had divided his property, and he might have had his portion, and his father had uniformly treated him with kindness. But it serves to illustrate the conduct of the scribes and Pharisees, and the folly of their complaint. 30. This thy son. This son of thine. This is an expression of great contempt. He did not call him his brother, but his father'' s son, to show at once his con- tempt for his younger brother, and for his father for having received him as he did. Never was there a more striking instance of petty malice, or more un- justifiable disregard of a father's con- duct and will. IT Thy living. Thy pro- perty. Tills is still designed to irritate the father, and set him against his younger son. It was true that the younger son had been guilty, and fool- ish, and ungrateful; but he was peni- tent, and that was of more consequence to the father than all his property ; and in the joy that he was penitent and was safe, he forgot his ingratitude, and folly. So should the elder son have done. 31. All I have is thine. The pro- perty was divided. What remained was in reality the elder son's. He was heir to it all, and had a right, if he chose, to use it. He had, therefore, no right to complain. This instructive and beautiful parable was designed to vindicate the conduct of Jesus— to show that it was right to receive sinners, and that the conduct of the Pharisees was unreasonable. The elder son represents the Pharisees; the younger, the returning sinner — whether Jew or Gentile ; and the father, God, 1 at any time thy commandment • and yet thou never gavestme a kid, that I might make merry with my friends : 30 But as soon as this thy sod was come, which hath devoured thj living with harlots, thou hast killec for him the fatted calf. 21 And he said unto him. Son. c Ph.3.6. who is willing to receive them. The parable had the designed effect. L. silenced them, and vindicated the con- duct of Jesus. There is not perhaps any where to be found a more beautiful and touching narrative than this. Every circumstance is tender and happily cho- sen ; every word has a meaning ; every image is beautiful ; and the narrative closes just where it is fitted to make the deepest impression. In addition to what has been suggested, v/e may learn from this parable, the following lessons : — 1st. That the disposition of a sinner is selfish. He desires to get all that he can, and is impatient of delay. Ver. 12. 2d. Sinners waste their blessings, and reduce themselves to a state of want and wretchedness. Ver. 13. A life of sin brings on spiritual want and misery. It destroys the faculties ; he- numbs the mind ; hardens the heart ; abuses the beneficence of God, and makes us careless of him who gave it and of the consequences. 3d. Sinners disregard the future woes that will come upon them. The young man cared not for any calamities that might be the result of his conduct. He went on heedlessly— like every sinner — to enjoy himself, and to squander what the toils of his father had procured for him. 4th. Afflictions are often the means of bringing sinners to reflection. Ver. 14. While his property lasted, he cared httle about his father. When that was gone, and he was in the midst of a fa- mine, he thought of his ways. When sinners are in prosperity, they think little about God. When he takes away their mercies, and they are called lo pass through afflictions, then they think of their ways, and remember that God can give them comfort. 5th. We have here an impressive ex- hibition of the wanf and >'oes of a sin A. D. 33.] CHAPTER XV. 113 thou art ever " with me, and all that ' this thy brother was dead, and ia I have is tliine. alive again; and was lost, and is 32 It was meet * that we should make merry and be glad : *= for '^ a Ro.9.4. n.l. b Joi).4. 10.11. ner. 1st. He has spent all. He had nothing. So the sinner. He has no righteousness, no comfort. 2d. He is far from God ; away from his father, and in a land of strangers. The sinner has wandered, and has no friend. His miseries came upon him because he is so far away from God. 3d. His con- dition is wretched. He is needy, in famine, and without a friend. His con- dition is aptly denoted by that of the j prodigal who would gladly have par- taken of the food of the swine. The sinner has taken the world for his por- | tion, and it neither supplies the wants | of his immortal soul, nor gives him comfort when he is far away from his Father's home, and from God. 6th. The sinner ia this situation often apphes to the v.Tong source for comfort, ver. 15. The prodigal should at once have returned to his father, but he rather chose to become a servant of a citizen of that region. The sinner, when sensible of his sins, should return at once to God. But he often contin- ues still to wander. He tries new ob- jects. He seeks new pleasures, and new friends, and finds them equally un- satisfectory. He engages in new pur- suits, but all in vain. He is still comfort- less, and in a strange — a famished land. 7th. The repentance required in the gospel is a return to a right mind. ver. 17. Before, the sinner was alienated from God. He was spiritually deranged. He saw not things as they are. Now he looks on the world as vain and un- satisfactory, and comes to himself He thinks aright of God, of heaven, of eternity, and resolves to seek his l>ap- piness there. No man regards things as they are but he who sees the world ; to be vain, and eternity to be near and \ awful ; and none acts with sa7ie mind, but he who acts on the belief that he must soon die : that there is a God and a Saviour — a heaven and a hell. 8th. When the sinner returns,'he be- comes sensible of the following things : l.st. That he is is danger of perishing, and must soon die, but for relief "I \ perish with hunger." 2d. That God is 1 10* found. cPs.51.8. Is.35.10. ver.24. wilhng and able to save him. " Hov>' many hired servants have bread enough and to spare.^' There is abundance ot mercy lor all ; and all may come. 3d. He begins to cherish a hope that this may be his. God is willing, and he feels that all that is needful is for him to go. 4th. He resolves to go to God. " I will arise and go." 5th. He cornea to him willing to confess all his sins, and desirous of concealing none. " I will say. father, I have sinned." 9th. True repentance is a voluntary act. It is not forced. It is the resolu tion of the sinner to go, and he cheer- fully and cordially arises and goes. ver. 18. lOth. A real penitent feels that his sins have been committed against God. ver. 18. 11th. A true penitent also is wilUng to acknowledge his offences against his parents, brothers, friends, and all men. ver. IS. r2th. A real penitent is humble, ver 18. He has no wish to conceal anv thing, or to be thought more highly oi than he ought to be. 13th. God is wiUing to receive the true penitent, and has made the richest provision for his return and for his com- fort. None need to hesitate to go. All who go, feeling that they are poor, and miserable, and blind, and naked, shall find God willing to receive them, and shall not be sent empty away. 14. The joy at the return of sinners is great. Angels rejoice over it, and all holy beings are glad. 15th. We should not be envious at any favors that God may be pleased to bestow on others, ver. 32. He has given us more than we deserve, and if, by the sovereignty of his grace, he is pleased to endow others wi'h more grace, or to giv6 them greater talents, or to make them more useful, ive have no cause to complain. We should ra- ther rejoice that' He is pleased to give such mercies to any mortals, and should praise him for the manifestation of liia goodness, whether made to us, or tc other men. lU LUKE. [A. D. 33. CHAPTER XVI. AND he said also unto his disci- ples, There Avas a certain rich 16th. The sensible joy when the sin- ner returns to God, is often greater than that which may be felt after the return ; and yet the real cause of rejoic- ing be no greater. In times of revival, the sensible joy of Christians may be greater than in ordinary seasons. Their eraces are quickened, their zeal kin- dled, and their hopes strengthened. 17th. If God is wilUng to receive sin- ners; if all holy beings rejoice; then how should Christians strive for their conversion, and seek for their return ! ISth. If God is willing to receive sin- ners now, then all should at once return. There will be a time when he will not be v.'iUing to receive them. The day of mercy will be ended. And from the misery and want of this wretched world they will go down to the deeper mise- ries and wants of a world of despair, where hope never comes, from whence the sinner can never return, and where the cheering thought can never enter the mind, that in his Father's house there is bread enough and to spare ; or if there is, it will be for ever untasted and unpossessed by the wretched prodi- gal, in the land of eternal famine and death ! CHAPTER XVL 1. His disciples. The word rZj'sc/pZe.«, here, is not to be restricted to the twelve apostles, or to the seventy. This parable is connected with that in the preceding chapter. He had there been discoursing with the scribes and Phari- eees, and vindicating his conduct in re- ceiving kindly publicans and sinners. These 'puhUcans and sinners are those who are here denoted by the word dis- ciples. It was with reference to them that the whole discourse had arisen. After Jesus had shown the Pharisees, in the preceding chapter, the propriety of his conduct, it was natural that he should turn and address his disciples. Among them there might have been some who were wealthy. The publi- cans were engaged in receiving taxes, in collecting money, and their chief dan- ger arose from that quarter — from co- vetousness, or dishonesty. Jesus al- M'aya adapted his instructions to the man which had a steward ; and the same was accused unto him that he had wasted his goods. circumstances of his hearers ; and it was proper, therefore, that he should give these disciples instructions about their peculiar duties and dangers. He related this parable, therefore, to show them the danger of the love of money ; the guilt it would lead to (ve'r. 1) ; the perplexities and shifts to which it would drive a man when once he had been dishonest (vs. 3 — 7) ; the necessity of usin^ money aright, since it was their chief business (ver. 9) ; and the fact, that if they would serve God aright, they must give up supreme attachment to money — they could not serve God and mammon (ver. 13) ; and that the first duty of rehgion demanded that they should resolve to serve God, and be honest in the use of the wealth in- trusted to them. This parable has given great perplexity, and a great many ways have been devised to ex- plain it. ' The above solution is the most simple of any ; and if the.se plain prhiciples are kept in view, it will not be difficult to give a consistent explana- tion of its particular parts. It should be borne in mind, however, that in this, as well as in other parables, we are not to endeavor to spiritualize every cir- cumstance or allusion. We are to keep in view the great moral that we cannot serve God and mammon, and that all attempts to serve mammon and God to- gether will involve us in difficulty and sin. ^ A steward. One who has charge of the affairs of a family or house- hold, whose duty it was to provide for the family, to purchase provisions, &c. This was, of course, an office of much trust and confidence. It afforded great opportunity for dishonesty, and waste, and for embezzling property. The master's eye could not always be on him, and he might therefore squander the property, or hoard it up for his own use. It was an office commonly con- ferred on a slave, as a reward for fidel ity ; and of course was given to him that, in long service, had shown him- self most trust-worthy. By the rich 7na7i, here, is doubtless represented God. By the steivard, those who are his professed followers, particularly the publicans who were with the Saviour, \. D. 33.J CHAPTER XVI. 115 2 And he called him, and said unto him, How is it that I hear this of thee 1 Give an account of thy stewardship ; " for thou mayest be no longer steward. 3 Then the steward said within ccl'^42. lCor.4.2. 1 Ti.4.14. 1 Pe.4.10. and whose chief danger arose from the temptations to the improper use of the money intrusted to them. IT Was ac- cused. Complaint was made, tf Had wasted. Had squandered or scattered -had not been prudent and saving. 2. Give an account. Give a state- ment of your expenses, and of your con- duct while you have been steward. This is not to be referred to the day of judgment. It is a circumstance thrown into the parable to prepare the way for what follows. It is true that all will be called to give an account, but we are not to derive that doctrine from such passages as this ; nor are we to inter- pret this as teaching that o\ir conscience, or the law, or any beings, will accuse us in the day of judgment. All that v/ill be true, but it, is net the truth that is taught in this passage, 3. Said within himself. Thought, or considered. ^ My Lard. My master, my employer. ^ / can7iot dig. This may mean either that his employment had been such that he could not engage in agriculture, not having been ac- quainted with the business, or that he was unwilling to stoop to so low an em.ployment as to work daily for his support. To dig, here, is the same as to till the earth, to work at daily labor. ^ To beg. These were the only two ways that presented themselves for a living — either to work for it, or to beg. ^ I am ashamed. He was too proud for that. Besides, he was in good health and strength, and there was no good reason why he should beg; nothing which he could give as a cause for it. Tt is proper for the sick, and lame and feeble, to beg ; but it is not well for the able-bodied to do it ; nor is it well to aid them, except by giving them em- ployment, and compeUing them to work for a living. He does a beggar who is able to work the most real kindness, who sets him to work — and as a gene- ral rule we should not aid an able-bodied man or woman in any other way. Set them to work and pay them a fair com- himself. What shall I do, for my lord taketh away from me the stew- ardship ] I cannot dig ; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the steward pensation ; and you do them good in two ways — and the habit of labor may be of more value to them than the price you pay them. 4. I am resolved. He thought of his condition. He looked at the plans which occurred to him. He had been dishonest, and knew he must lose his place. It would have been better to have considered before tliis, and resolved on a proper course of life, and to be faithful to his trust. And his perplexity here teaches us that dishonesty will sooner or later lead us into difficulty ; and that the path of honesty is not only the right path, but is the path that is filled with most comfort and peace. IT When I am put out, &c. When I lose my place, and have no home, and no means of support. ^ They may re- ceive me, &c. Those who are now under me, and whom I am resolved now to favor. He had been dishonest to his master ; and, having commenced a course of dishonesty, he did not shrink from pursuing it. Having injured his master, and being now detected, he was wiUing still farther to injure him, to take revenge on him for removing him from his place, and to secure his own interest still at his expense. He was resolved to lay these persons under such obligations, and to show them so much kindness, that they could not vv'ell refuse to return the Idndness to him, and give him a support. We may learn here, 1st. That one sin leads on another, and that one act of dishonesty will be followed by many more if there is opportunity. 2d. Men who commit one sin cannot get along consistently without committing many more. One lie will demand many more to make it appear hke the truth ; and one act of cheating will demand many more to avoid detection. The beginning of sin is hke the letting out of waters ; and no man knows, if he indulges in one sin, where it will end. 3d. Sinners are selfish. They care more about them- selves than they do either about God or 116 ship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord 1 6 And he said, An hundred ^ measures of oil. And he said unto * Tha word Batus in the original contain- eth nine gallons three quarts ; See £ze.45. 10-14. truth. If they seek salvation, it is only for selfish ends ; and because they de- sire a comfortable abode, rather than because they have any regard to God or his cause. 5. Called every one. As he was steto- ard, he had the management of all the affairs, and of course debts were to be paid to him. IT Debtors. Those who owed his master, or perhaps tenants ; those who rented land of his master. 6. A hundred measures. The mea- sure here mentioned is the Bath, which contained, according to Dr. Arbuthnot's Tables, seven gallons and an hali— or according to the marginal Note, about nine gallon's and three quarts. IT Oil. Oil of olives, or sweet oil. It was mttch used for lamps, as an article of food (Ex. xxix. 2), and also for anointing, and of course as an article of commerce. 1 Kings V. 11. These v/ere persons, doubtless, who had rented land of the rich man, and who were to give him a certain proportion of the produce. IT Thy bill. The contract, or obligation, or lease. It was probably written as a promise by the delator, and signed by the steward, and thus became binding. Thus he had power to alter it without supposing that his master would detect it. The bill or contract was in the hands of the steward, and he gave it back to him to write a new one. IT Quickly. He supposed that his master would soon remove him, and he was therefore in haste to have all things se- cure beforehand. It is worthy of re- mark, also, that all this was wrong. His master had called for the account; but instead of rendering it, he engaged in other business, disobeyed his lord Btill, and in contempt of his commands Bought his own interest. All sinners would be slow to give in their account to Gou if they could do it ; and it is only because, when God calls them by LUKE. [A. D. 33 him, Take thy hill, and sit dowu quickly, and write fifty. 7 Then said he to another, And how much owest thou 1 And ha said. An hundred ^ measures of wheat. And he said unto him, Take Ihy bill, and write fourscore. 8 And the lord commended the 2 The word here interpreted j9 measure, in the original containeth about U bushela and a pottle. death, they cannot but go, that they do not engage still in their own business, and disobey him. 7. Measures of wheat. The measure here mentioned — the hor, or homer, contained, according to the tables of Dr. Arbuthnot, about ihiriy-two pecks, or eight bushels ; or, according to the marginal Note, about fourteen bushels and a pottle. A pottle is four pints. The Hebrew kor, IS — or homer, i:;:'n — was equal to ten baths, or severity gallons ; and the actual amount of the measure according to this was not far from eight gallons. Robinson, (Lex.) however, supposes that the bath was eleven and a half gallons, and the kor or homer 14.45 bushels. The amount is not material to the proper under- standing of the parable. ^ Fourscore. Eighty. 8. The lord commended. Praised, or expressed admiration at his wisdom. These are not the words of Jesus, as commending him, but a part of the nar- rative or parable. .His master com- mended him — saw that he was wise and considerate, though he was dishonest. "H The mijust steward. It is not said that his master commended him be- cause he was unjust, but because he was wise. This is the only thing in his conduct of which there is any approba- tion expressed, and this approbation was expressed by his master. This passage cannot be brought, therefore, to prove that Jesus meant to commend his dishonesty. It was the commenda- tion expressed of his cunning ox fore- thought ; and the master could no more approve this conduct than lie could the first act of cheating him. H^ The child' ren of this world. Those who are de- voted to this world, v/ho live for thia world only, and who are careful only to obtain property, and to provide for their temporal necessities. It does not mean A. D. 33.] CHAPTER XVI. 117 unjust steward because he had done wisely : for the children of this world are in their generation wiser than the "■ children of light. 9 And I say unto you, Ma,ke ' a Jno.12.36. Ep.5.8. 6 Ec.ll.l. 1 Ti.6.18,19. that they are peculiarly wicked and profligate, but only that they are loorld- lu, and anxious about earthly things. See Matt. xiii. 22 ; 2 Tim. iv. 10. ^ Are wise. More prudent, cunning, and anxious about their particular business. They show more skill, study more plans, contrive more ways, to provide for themselves, than the children of light do to promote the interests of re- ligion. ^ Ifi their generation. Some have thought this means in their manner of living., or in managing their affairs. The word generation sometimes means manner of life. Gen. vi. 9 ; xxxvii. 2. Others suppose that it means towards, or among the men of their own age. They are more prudent and wise than Christians in regard to the people of their own time ; they turn their connex- ion with them to good account, and make it subserve their worldly interests, while Christians fail much more to use the world in such a manner as to sub- serve their spiritual interests. ^ Child- ren of light. Those who have been en- lightened from above — who are Chris- tians. This may be considered as the appUcation of the parable. It does not mean that it is more wise to be a world- ly man than to be a cluld of light, but that those who are worldly show nmch prudence in providing for themselves ; seize occasions for making good bar- gains ; are active and industrious ; try to turn every thing to the best account, and thus exert themselves to the utmost to advance their interests ; while Christ- ians often sutfer opportunities of doing good to pass imimproved ; are less steady, firm, and anxious, about eternal things ; and thus show less wisdom. Alas ! this is too true ; and we cannot b It reflect here how different the world Would be if all Christians were as anx- ious, and diligent, and prudent, in re- ligious matters, as others are in worldly things. 9. I say unto you. I, Jesus, say to you my disciples. TT Make to yourselves friends. Some have understood the word friends, here, as reierring to the to yourselves friends of the ^ mam- mon of unrighteousness ; that, when ye fail, they may receive you into everlastinsf habitations. poor ; others, to holy angels ; and others, to God. Perhaps, however, the word should not be considered as referring to any particular persons, but is used in accordance with the preceding parable ; for in the appUcation our Sa- viour uses the language appropriated to the conduct of the steward to express the general truth that we are to make a proper use of riches. The steward had so managed his pecuniary affairs, as to secure future comfort for himself; or so as to find friends that would take care of him beyond the time when he was put out of the oflice. That is, he would not be destitute, or cast oflT, or without comfort, when he was removed from his office. So, says our Saviour to the pubUcans, and those who had property, so use it as to secure happiness and comfort beyond the time when you shall be removed from the present life. Have a reference, in the use of your money, to the future. Do not use it so that it shall not avail you any thing hereafter; but so employ it that, as the steward found friends, comfort, and a home, by his wisdom in the use of it, so you may, after you are removed, find friends, comfort, and a home — that is, may be happy in heaven. Jesus, here, does not say that we should do it i?i the same way that the steward did — for that was unjust ; but only that we should secure the result. This may be done by using our riches as we should do; that is, by not suffering them to entangle us in cares and perplexities dangerous to the soul, engrossing the time, and stealing away the affections , by employing them in works of mercy and benevolence, aiding the poor, con tributing to the advance of the gospel, bestowing them where they will do good, and in such a manner that God will approve the deed, and will bless _U3 for it. Commonly, riches are a hin drance to piety. To many, they are snares ; and instead of positively henefit- ing the possessor, they are an hijury, as they engross the time, the affections, and do not contribute at all lo the etcr 118 LUKE. [A. D. 33. 10 He « that is faithful in that "which is least, is faithful also in much : and he that is unjust in the least, is unjust also in much. 1 1 If therefore ye have not been a Matt.25.21,23. nal weh'are of the soul. Every thing may, by a proper use, be made to con- tribute to our welfare in heaven. Health, wealth, talents, and influence, may be so employed ; and this is what our iSaviour doubtless means here. ^ Of the mammon. By means of the mammon. ^ Mammoii. A Syriac word meaning riches. It is used also as an idol, the god of riches. ^ Of unrighteousness. These words are a Hebrew expression for unright- eous mammon — the noun being l^sed for an adjective, as is common in the New Testament. The word unrighteous, here, stands opposed to " the true rich- es," in V. 11, and means deceitful, false, not to be trusted. It has this meaning often. See 1 Tim. vi. 17 ; Luke xii. 33 ; Matt. vi. 19, xLx. 21. It does not signify, therefore, that they had acquired the property unjustly, but that property was deceitful, and not to be trusted. The wealth of the steward was deceitful ; he could not rely on its continuance ; it was hable to be taken away at any moment. So the wealth of the world is deceitful. V/e cannot calculate on its continuance. It may give us support or comfort now, but it may be soon removed, or we taken iVom it ; and we should, therefore, so use it as to derive benefit from it here- after. ^ When ye fail. When ye are left, or when ye die. The expression is accommodated to the discharge of the steward ; but it refers to death, as if God then discharged his people, or took them from their stewardship, and called them to account. ^ They may receive you. This is a form of expres- sion denoting merely, that you, may he received. The plural form is used be- cause it was used in the corresponding place in the parable. (Ver. 4.) The direction is, so to use our worldly goods that we may he received into heaven when we die. God will receive us there, and we are to employ our pro- perty so that he will not cast us off for abusing it. IT Everlasting habitations. Heaven, the eternal home of the right- eous, where all those wants will be faithful in the unrighteous * mam- mon, who will commit to your trust the true riches? 12 And if ye have not been faith- ful in that which is another man's, 1 or, riches. supplied, and there can be no more anxiety, and no mOre removal from en- joyments. 2 Cor. v. i. 10. He that is faithful, &CC. This is a maxim that will almost universally hold true. A man that shows fideUty in small matters will also in large ; and he that will cheat and defraud in small things will also in those of more trust and responsibility. Fidehty is required in small matters as well as in those of more importance. 11. Who will commit, &c. If you are not faithful in the small matters per- taining to this world ; if you do not use aright your property and influence ; you cannot expect that God will commit to you the true riches of his grace. Men Avho are dishonest, and worldly, and who do not employ the deceittul mammon as they ought, cannot expect to grow in grace. God does not confer grace upon them, and their being un- faithful in earthly matters is evidence that they would be in much greater af- fairs, and would likewise misimprove the true riches. ^ True riches. The graces of the gospel ; the influences of the Spirit ; eternal hfe, or religion. The riches of this world are false, de- ceitful, not to be trusted (v. 9) ; the treasures of lieaven are true, faithliil, never faihng. Matt. vi. 19, 20. 12. Another mans. The word man'' s is not in the original. It is, ' If ye have been unfaithful managers for another.^ It refers, doubtless, to God. The wealth of the world is his. It is com- mitted to us as his stewards. It is un certain and deceitful, and at any mo- ment he can take it away from us. It is still his ; and if, while intrusted with this, we are unfaithful, we cannot expect that he will confer on us the re- wards of heaven. ^ That which is von? inon. The riches of heaven, which, if once given to us, may be considered as ours — i. e., it will be permanent and fixed, and will not be taken away as if at the pleasure of another. We may calculate on it, and look forward with the assurance that it will continue to b* A. D. 33.1 CHAPTER XVI. 119 who shall give you that which is your own] 13 No * servant can serve two masters : for either he will 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. 14 And the Pharisees also, who ^ were covetous, heard all these things : and they derided him. 15 And he said unto them, Ye are they which justify yourselves "^ before men; but God ^ knoweth your hearts : for that which is high- a Jos.24.15. Matl.6.24. h Matt.23.14. c c. J0.29. dPs.7.9. Je.17.10. c Pr.i6.5. Mal.3. 15. ours "for ever, and not be taken away like the riches of this world, as if they were not ours. The meaning of the whole parable is, therefore, thus ex- pressed : If we do not use the things of this world as we ought— with ho- nesty, truth, wisdom, and integrity — we cannot have evidence of piety, and shall not be received into heaven. If we are true to that which is least, it is an evidence that we are the children of God, and he will commit to our trust that whicli is of infinite importance, even the eternal riches and glory of heaven. 13. See Matt. vi. 24. 14, 15. They derided liim. They ri- diculed, or lauffhed at him. They were avaricious, and they ridiculed the doc- trine that they ought to be benevolent with their property. IT Justify your- selves. Attempt to appear just ; or, you aim at external righteousness, or to ap- pear righteous in the sight of men, and do not regard the heart. ^ That which is highly esteemed. That is, mere ex- ternal works, or actions performed merely to aj^ear to be righteous. ^ Is abominatio7i. Is abominable, or hate- ful. The word used here is the one that in the Old Testament is commonly given to idols, and denotes God's al- korrence of such conduct. These words are to be applied chiefly to what Jesus was discoursing about. There are many things esteemed among men which are not abomination in the sight of God; as, e. g., truth, parental and fi'ial affection, industry, &c. But ly esteemed « among men, is aboimi- nation in the sight of God. IG The ^ law and the prophets were until John : since that tinze the kingdom of God is preached, and every man presseth into it. 17 And ^ it is easier for heavea and earth to pass, than one tittle oi the law to fail. 18 Whosoever * putteth away his wife, and marrieth another, com- mitteth adultery : and whosoever marrieth her that is put away from her husband, committeth adultery. 19 There was a certain rich man, /Matt. 11. 12,13. n^Ps.102.26. Is.40.8. 51.6. h Malt.5.32. 1 Co.7.10,11. many things, much sought and admired, are hateful in his sight. The love of wealth and show ; ambition and pride ; gay and splendid vices, and all the wickedness that men contrive to gild and to make appear hke virtue — exter- nal acts, that appear well while the heart is evil — are abominable in the sight of God, and should be in the sight of men. Compare Luke xviii. 11 — 14 ; 1 Sam. xvi. 7. 16. See Matt. x-i. 12—14. ^ Every man. Many men, or multitudes. It ia an expression that is very common, as Vvhen we say every body is engaged in a piece of business, meaning that it oc- cupies general attention. 17. See Matt. v. 18. 18. See Matt. v. 32. These verses occur in Matthew in a different order, and it is not improbable that they were spoken by our Saviour at differen tim.es. The design, here, seems to be to reprove the Pharisees for not obser- ving the law of Moses, notwithstanding their great pretensions to external right eousness, and to show them that they had really departed from the law. 19. There was a certain rich man. Many have supposed that our Lord hero refers to a real history, and gives an account of some man who had lived in this manner. But of this there is no evidence. The probabihty is, that thia narrative is to be considered as a para ble, referring not to any particular caso which had actually happened, but teach ing that such cases rriight happen. The design of tho nanative is to be collected 120 LUKE. [A. D. 3 J. which was clothed in purple and fine linen, and fared csumptuously every day : 20 And th^re was a certain hegr from the previous conversation. He had taught the danger of love of money (vs. 1, 2); the deceitful and treacherous nature of riches (vs. 9 — 11) ; that v^^hat was in high esteem on earth was hate- ful to God (ver. 15) ; that men who did not use their property aright could not be received into heaven (vs. 11, 12); that they ought to listen to Moses and the prophets (vs. 16, 17) ; and that it was the duty of men to show kindness to the poor. The design of the parable was, to impress all these truths more vividly on the mind, and to show the Pharisees that with all their boasted righteousness, and external correctness of character, they might be lost amidst all their wealth. Accordingly he speaks of no great fault in the rich man — ^no external, degrading vice — no open breach of the law ; and leaves us to in- fer that the mere possession of wealth is dangerous to the soul ; and that a man, surrounded with every temporal bless- ing, may perish for ever. It is remark.- able that he gave no name to this rich man. If this was a parable, it shows us how unwilling he was to fix suspi- cion on any one. If it was not a para- ble, it shows also that Jesus would not drag out wicked men before the public, but would conceal as much as possible all that had any connexion with them. The good he would speak well of by name ; the evil he would not iiijure by exposing them to public view. IT Clothed in purple. A purple robe or garment. This color was expensive as well as splendid, and was chiefly worn by princes, nobles, and those who were very wealthy. Compare Matt, xxvii. 28. See Notes on Isa. i. 18. ^r Fine linen. This linen was chiefly produced of the flax that grew on the banks of the Nile, in Egypt. Prov. vii. 16. Ezek. xxvii. 7. It was peculiarly soft and white, and was therefore much sought as an article of luxury, and was so e^xpensive that it could be worn only by princes, by priests, or by those who were very rich. Gen. xli. 42. 1 Chron. XV. 27. Ex. xxviii. 5. ^ Fared sump- tuously. Feasted or liveH in a splendid manner. ^ Every da^. Not merely gar named Lazarus, which was laid at his gate, fiill of sores, 21 And desiring to be fed with the crumbs which fell from the rich ^ I occasionally, but constantly. This was a mark of great wealth, and in the view of the world, evidence of great happi ness. It is worthy of remark that Jesus did not charge on him any crimes. He did not say that he had acquired this property by dishonesty, or even that he was unkind or uncharitable ; but simply that he was a rich man, and that his riches did not secure him from death and perdition. 20, 21. Beggar. Poor man. The original word does not mean beggar, but simply that he was poor. It should have been so translated to keep up the contrast with the rich man. ^ JSfamed Lazarus. The word Lazarus is He- brew, and means a man destitute of help, a needy, poor man. It is a name given, therefore, to denote his needy condition. *^\ Laid at Ms gate. At the door of the rich man, in order that he might obtain aid. ^ Full of sores. Covered with ulcers ; aftlicted not only with poverty, but with loathsome and offensive ulcers, such as often are the accompaniments of poverty and want. These circumstances are designed to show how different was his condition from that of the rich man. He was clothed in purple ; the poor man was covered with sores : he fared sumptu- ously ; the poor man was dependent even for the crumbs that fell from the rich man's table. ^ The dogs came. Such was his miserable condiaon that even the dogs, as if moved by pity, came and licked his sores in kindness to him. These circumstances of his misery are very touching, and his con- dition, contrasted with that of the rich man, very striking. It is not affirmed that the rich man was unkind to him or drove him away, or refused to aid him. The narrative is designed simply to show that the possession of wealth, and all the blessings of this life, could not exempt from death and misery, and that the lowest condition amon^ mor- tals may be connected with liie and happiness beyond the grave. There was no provision made for the helpless poor in those days, and consequently they were often laid at the gates of thg A. D. 33.] man's table : moieover, came and licked his sores, 22 And it came to pass that tlie beggar died, and was carried by the - aMatt.8.11. 6 Pr.14.32. CHAPTER XVI. the dog's 121 angels into Abraham's bosom : • the ^ rich man also died, and was buried. 23 And '^ in hell he lifted up his cRe.l4.10,lJ. rich and in places of public resort for charity. See Acts iii. 2. The gospel has been the means of all the public i charity now made for the needy, as it i has of providing hospitals for those who are sick and athicted. No pagan nation I ever had a hospital or an alms-house I for the needy, the aged, or the afflicted. | Many heathen nations, as the Hindoos i and the Sandwich Islanders, destroyed 1 their aged people ; and all left their poor j to the miseries of public begging, and j their sick to the care of their friends or | to private charity. | 22. Was carried bi/ the angels. The Jews held the opinion that the spirits of the righteous were conveyed by angels to heaven at their death. Our Saviour speaks in accordajice with this opinion ; and as he expressly atfirms the fact, it seems as proper that it should be taken literally, as when it is said the rich man died and was buried. Angels are mi- i nistering spirhs sent forth to minister to those who are heirs of salvation (Heb. i. 14), and there is no more improbabi- hty in the supposition that they attend departing spirits to heaven, than that they attend them while on earth. IT Abraham^ s bosom. This is a phrase taken from the practice of reclining at meals, where the head of one lay on the bosom of another, and it denoted, there- fore, intimacy and friendship. See Note, Matt, xxiii. 6. Also John xiii. 23 ; xxi. 20. The Jews had no doubt that Abraham was in paradise. To say that Lazarus was m his bosom was, therefore, the same as to say that he was admitted to heaven and made happy there. The Jews moreover boasted very much of being the friends of Abra- ham and his descendants. Matt. iii. 9. To be his friend, was in their view the highest honor and happiness. Our Sa- viour, therefore, showed them that this poor and afflicted man might be raised to the highest happiness, \vihle the rich, who prided them.se Ives on their being descended from Abraham, might be •cast away and lost forever. ^ Was buried. This is not said of the poor man. Burial was tliought to be an ho- VOL. II, — 11 nor, and funerals were, as they are now, often expensive, splendid, and ostenta- tious. 'Fhis is said of the rich man to show that be had every earthly he nor, and all that tlie world calls happy and desirable. 23. In hell. The w^ord here trans- lated hell (Hades) means hterally a dark, obscure place : the place where "departed spirits go, but especially the place where wicked spirits go. The following circumstances are related of it in this parable: 1st. It is far off from the abodes of the righteous. Lazarus was seen afar off. 2d. It is a place of tor- ment. 3d. There is a great gulf fixed between that and heaven. Ver. 26. 4th. The sufiering is great. It is represented by tonnerit in a flame. Ver. 24. 5th. There will be no escape from it. Ver. 26. The word hell here means, therefore, that dark, obscure, and mise- rable place, far from heaven, where the wicked shall be punished for ever. IF He lifted vp his eyes. A phrase in common use among the Hebrev/s, meaning he looked. Gen. xiii. 10 ; x\'iii. 2 ; xxxi. 10. Dan. viii. 3. Luke vi. 20, ^ Being in torment. The word torment means pai?i, anguish (I\Iatt. iv. 24); particularly the pain inflicted by the ancients in or- der to induce men to make confession of their crimes. These torments or tor- tures were the keenest that they could inflict, such as the rack, or scourging, or burning ; and the use of the word here denotes that the sufierings of the wicked can be represented only by the extremest forms of human suffering ^ And seeth Abraham, &c. This -was an aggravation of his misery. One of the first things that occurred in hell was to look up and see the poor man that lay at his gate, completely happy. What a contrast ! Just nov/ he was rolling in wealth, and the poor man was at his gate : he had no expectation of these suiferings ; now they have come upon him, and Lazarus is happy, and for ever fixed in the paradise of God. It is more, perhaps, than we are autho rized to infer, that the wicked will see those who are in paradise. That they i22 LUKE. [A. D. 33. eyes, being in t.nrnients, and seeth Abraham afar off', and Lazanis in his bosom : 24 And he cried and said, Father Abraham, have mercy on me, and will know that they are there is certain ; but we are not to suppose that they will be so near together as to be seen, or as to make conversation possible. These circumstances mean that there will be a separation, and that the wicked in hell will be conscious that the righteous, though on earth they were poor or de- spised, will be in heaven. Heaven and hell will be far from each other, and it will be no small part of the misery of the one that it is far and for ever re- moved from the other. 24. Father Abraham. The Jews con- sidered it a signal honor that Abraham was their /af/ier ; that is, that they wore descendants from him. Though this man was now in misery, yet he seems not to have abandoned the idea of his relation to the father of the faithful. The Jews supposed that departed spirits might know and converse with each other. See Lightfoot on this place. Our Saviour speaks in conformity with that prevaihng opinion ; and as it was not easy to convey ideas about the spiritual world without some such rc- {iresentation, he therefore speaks in the anguage which was usual in his time. We are not, however, to suppose that this was literally true, but only that it was designed to represent more clearly the sufferings of the rich man in hell. IT Have mercy on me. Pity me. The rich man is not represented as calling on God. The mercy of God will be at an end when the soul is lost. Nor did he ask to be released from that place. Lost spirits k?ioio that their sufferings will have no end, and that it would be in vain to ask to escape the place of torment. Nor does he ask to be ad- mitted where Lazarus was. He had no desire to be in a holy place, and he well knew that there was no restora- tion to those who once sink down to hell. ^ Send Lazanis. This shows how low he was reduced, and how the circumstances of men change when they die. Just before, Lazarus was laid at his gate, full of sores Now he is happy, m heaven. Just before, he send Lazarus, that he may dip the tip of his linger in water, and cool my tongue ; *• for I am tormented in this flame. ^ 25 Bnt Abraham said. Son, re- a Zec.14.12. h Is.G6.24. Mar.9.44, &c. had nothing to give, and the rich man could expect to derive no benefit from him ; now he asks, as the highest favor, that he might come and render him re- lief Soon tlie poorest men on earth, if they are the friends of God, will have mercies which the rich, if unprepared to die, can never obtain. The rich will no longer despise them ; they would tlien he glad of their friendship, and would beg for the slightest favor at their hands. 1^ Dip the tip, &ic. This was a small favor to ask, and it shows the greatness of his distress, when so small a thing would be considered a great relief. ^ Cool my to7igue. The effect of great heat on the body is to produce almost insupportable thirst. Those who travel in burning deseria thus suffer inexpressibly when they are deprived of water. So pai7i of any kind produces thirst, and particularly if connected with fever. The sufferings of the rich man are, therefore, repre- sented as producing burning thirst, so much that even a drop of water woTild be refreshing to his tongue. We can scarce form an idea of more distress and misery, than where this is continued from one day to another without relief. We are not to suppose that he had been guilty of any particular wickedriess with his tongue as the cause of this. It is simply an idea to represent the natural effect of great suffering, and especially suffering in the midst of great heat. ^ I am tormefifed. I am in anf|uish, in insupportable distress. ^ In thi^ flame. The lost are often represented as suffer- ing m flames, because fire is an image of the severest pain that we know. It is not certain, however, that the wicked will be doomed to suffer in material iire. See Note, Mark ix. 44. 25. Son. This is a representation designed to correspond with the word father. He was a descendant from Abraham — a Jew — and Abraham is represented as calling this thing to his remembrance. It would not lessen liis sorrows to remember that he was a son of Abraham, and that he ought to k. D. 33.] CHAPTER XVI. 125 member that thou in thy lifetime " : from hence to you cannot; neither * receivedst thy good things, and ike-.vise Lazanis evil things : but now he is comforted, and thou art fermented. 26 And beside all this, between us and you there is a great gulf liX' can they pass to us that would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house : 28 For I have five brethren ; that ed : so that they which would pass he may testify unto them, lest they a Job 21. 13. Ps.73. 12-19. c.6.24. J Eze.28.24. have Uved worthy of that relation to him. IT Eemember. This is a cutting word in this placp. One of the chief Jorments of hell will be the remembrance of what was enjoyed, and of what was done in this world. Nor will it be any mitigation of the sutfering, to expend an eternity in which there will be nothing else to do day or night but to remember what was done, and what might have been, if the life had been right, ^ Thij cood things. That is, property, splen- dor, honor. ^ Evil things. Poverty, contempt, and affliction. IT Bztt now, &ic. How changed the scene ! How different the condition ! And how much better was the portion of Lazarus after all than that of tlie rich man ! It is probable that Lazarus had the most real happiness in the land of the living, for riches without the love of God can never confer happiness like the favor of God, even in poverty. But t!ie comforts of the rich man are now gone for ever, and the joys of Lazarus have just commenced. '07ie is to be com- torted, and the other to be tormented, to all eternity. How much better, therefore, is poverty, with the friend- ship of God, than riches, with all that the world can bestow ! And how fool- ish to seek our chief pleasures only in this life ! 26. A great gulf. The word trans- lated gulf means chasm, or the broad, yawning space between two elevated objects, or two precipices. In this place it means that there is no v.'ay of passing from one to the other. ^ Fixed. Strengthened, made firm, or immov- able. It is so established that it will never be movable or passable. It will for efer divide heaven and hell. ^ Which ywuld pass. We are not to press this passage literally, as if those in heaven would desire to go and visit the wicked in the world of w^o. The simple mean- ing of the statement is, that there can be no communication between the one and the other — there can be no passing from one to the other. It is impossible to conceive that the righteous would desire to leave their abodes in glory to go and dwell in the world of wo — nor can we suppose that they would wish to go for any reason unless it were pos- sibTc to furnish relief That will be out of the question. Not even a drop of water will be furnished as a relief to the suflerer. 'A Neither can they pass to us, (fcc. There can-ie no doubt that the wicked will desire to pass the gulf that divides them from heaven. They would be glad to be in a state of happi- ness. But all such wishes will be vain. How can men believe that there will be ! a restoration of all the wicked to hea- j ven ? The Saviour solemnly assures U8 ; that there can be no passage from that world of wo to the abodes of the blessed. Yet in the face of this, many Universal- ists hold that hell will yet be vacated of its guilty miUions, and all its miserable inhabitants will be received to heaven ! j Who shall conduct them across this gulf, when Jesus Christ says it cannot be passed ? Who shall build a bridge over that yawning chasm w'hich he says is '"fixedV No. If there is any thing certain from the Scripture, it is, that \ they who enter hell return no more ; I they who sink there sink for ever. ! 27, 23. Five brethren. The number j fve is mentioned merely to preserve \ the appearance of verisimibtude in the j story. It is not to be spirituahzed, nor are we to suppose that it has any hid- j den or inscrutable meaning. IT May testify unto them. May bear v:it7iess to them, or may inform them of what is my situation, and the dreadful con- sequences of the life that I have led. It is remarkable that he did not ask to go himself He knew that he could not be released, even for so short a time. His condUion was fixed. Yet he had 124 LUKE. LA.D.33. also come nto this place of tor- ment. 29 Abraham sailh unto him, They • have ]Moses and the prophets ; let them hear them. a Is.34.16. Jno.5.39. ^ no wish that his friends should suffer also, and he supposed that if one went from the dead they would hear him. 29. Moses. The writings of jMoses. The first five books of the Bible. IT The prophets. The remainder of the Old Testament. What the prophets had written. IT Hear them. Hear them speak in the scriptures. Read them, or hear them read in the synagogues, and at- tend to what they have delivered. 30. Nay. No. They will 7iot hear Moses and the prophets. They have heard them so long in vain, and there is no prospect now that they will attend to the message. But if one should go to them directly from eternity, they will 30 And he said, Nay, .father Abraham: but if one went unto them from the dead, they will re- pent. 31 And he said unto him, If * b 2 Cor.4.3. poor, be undistinguished from common dust, and be unknown. 5th. We should not envy the con- dition of the rich. " On slippery rocks I see them stand, And fiery billows roll below. Now let them boast how tall they rise i I'll never envy them a^ain ; There they may stand with hanchty eyc!-, Till they plunge deep in endless pain Their fancied joys how fast tliey fiee, Like dreains. as fleeting and as vain ; Their songs of softe.>t harmony Are but a prelude to their pain." 6th. We should strive for a better in- hear him. The novelty of the message heritance than can be possessed in this would attract their attention, and they bfe. would hsten to what he would say. 31. Be persuaded. Be convinced of the truth, and of the danger and folly of their way, and the certainty of their sufl'ering hereafter, and be induced to turn from sin to holiness, and from Satan unto God. From this impressive and instructive parable we may learn : 1st. That the souls of men do not j die with their bodies. 2d. That the souls of men ox e con- scious after death ; that they do not sleep, as some have supposed, till the morninff of the resurrection. 3d. That the righteous are taken to a place of happiness immediately at death, and the wicked consigned to misery. 4th. Thai wealth does not secure from death, " How vain are riches to secure Tiieir haughty owners from the grave!" The rich, the beautiful, the gay, as well as the poor, go down to the grave. All their pomp and apparel ; all their "Now I esteem their mirth and wine Too dear to purchase with my blood ; Lord, 'tis enough that thou art mine— My life, my portion, and my God." 7th. The sufferings of the wicked in hell will be indescribably great. Think what is represented by tormeiit, by burning flame, by insupportable thirst by that state where a single drop of water would afford relief Remember that all this is but a representation of the pains of the damned, and that this will have no intermission, day or night, but will continue from year to year, and age to age, without any end, and you have a faint view of the sufferings of those who are in hell. 8th. There is a place of sufferings beyond the grave — a hell. If there is not, then this parable has no meanmg. It is impossible to make any thing of it unless it be designed to teach that. 9th. There will never be any escape from those gloomy regions. There is a gulf ^xcd— fixed, not movable. Nor can any of the damned beat a pathway honors, their palaces, and their gold I across "this gulf to the world of holiness, cannot save them. Death can as easily j 10th. We see the amazing folly of find his way into the splendid mansions those who suppose there may be an end of the rich as into the cottages of the to the sufferings of the wicked, and poor ; and the rich shall turn to the : who, on that supposition, seem willing Bainc corruption, and soon, Ukc the '. to go dowa to hcU to suffer a long time Pl. D. 33.] CHAPrER XVll. 125 they hear not ISIoses and the pro- I 3 Take heed to yourselves : If phets, neither will « they be per- j thy brother trespass against thee, suaded though one rose from the j rebuke ^ him ; and if he repent, for- dead. CHAPTER XVII. niHEN said he unto the disci- seven times in a day, and cfive him. 4 And if he trespass against thee seven J- pies, It ^ is impossible but | times in a day turn again to thee, that offences will come: but woe saying, I repent; thou '^ shalt for u7ito him through whom they come! give him. 2 It were better for him that a i 5 And the apostles said unto the mill-stone were hanoed about his Lord, Increase * our faith. neck, and he cast into the sea, than that he should offend one of these little ones. a Jno.12.10,11. ' b Matt.lg.C,?. Mar.9.42. c Le. 19.17^ rather than go at once to heaven. If man were to suflbr but a thousand years, or even one year, why should he 1 be so foolish as to choose that suffering, | rather than go at once to heaven, and I be happy at once when he dies ? | 11th. God gives us warning sufBcient [ to prepare for death. He has sent his word, his servants, his Son ; he warns us by his Spirit and his Providence ; by the entreaties of our i'riends, and by the death of sinners; he offers us heaven, and he threatens hell. If all this will not move sinners, what would do it ? There is nothing that would. r2th. God will give us nothing fur- ther to warn us. No dead man will . come to life to tell us of what he has seen. If he did, we would not believe bun. Religion appeals to man, not by ghosts and In'ghtful apparitions. It ap- peals to their ^reason, their conscience, their hopes, and their fears. It sets life and death soberly before men, and if they will not choose the former, they must die. If you will not hear the Son of Gt)d, and the truth of the scriptures, there is nothing which you will or can hear ; you will never he persuaded, and »vill never escape the place of torment. CHAPTER XVll. 1,2. It is impossible. It cannot l)ut happen. Such is the state of things that it will he. See these verses ex- plained in Matt, xviii. 6, 7. 3, 4. SeeMatt.xviii. 15, 21,22. Tres- pass against thee. Sin against thee, or does any thing that gives you an of- fence or does you an injury. ^ Rebuke. Reprove. Go and tell him his fault, 11* 6 And the Lord said, If ^ ye had faith as a grain of mustard-seed, ye might say unto the sycamine-tree, dMatt.6.12,t4. Col.3.13. e He.12.2. /Matt. 17.20. 21.21. Mar.9.23. 11-23. and seek an explanation. Acquaint him with what has been the effect of his conduct, and the state of your feel- ings, that he may acknowledge his er- rors and repent. 5. hicrease our faith. This duty ol forgiving offences seemed so difficult to the disciples, that they felt the need strongly of an increase of fahh ; they felt that they were prone themselves to harbor resentments, and tjiat it required an additional increase of true religion to enable them to comply with the require- ments of Jesus. We may learn from this, 1st. That Jesus had the power of increasing the faith of his people. — Strength comes from him, and especi- ally strength to believe the gospel. Hence he is called the Author and Fin' isher of our faith. Heb. xii. 2. 2d. The duty of forgiving offences is one of the most difficult duties of the Christian religion. It is so contrary to our native feelings, and to proud, corrupt nature, it implies such true nobleness of soul, and elevation above the petty feelings of malice and revenge, and is so contrary to the received maxims of the world which teach us to cherish rather than forgive the memory of offences, that it is no wonder our Saviour dwells much on this duty, and so strenuously insists on it in order to our ha\ing evidence that our hearts have been changed. Some have thought that this prayer that he would increase their faith, re- fers to the power of working miracles, and especially to the case recorded in Matt. xvii. 16—20. 6. See Matt. xvii. 20. Sycamine-tree. This nime, as well as sycamore, ia 126 LUKE. [A. D. 33 Be thou plucked up by the root, and be thou planted in the sea, and it should obey you. given among us to the large tree com- monly called the buttonwood. But the tree here mentioned is diiferent. The Latin Vulgate and the Syriac versions translate it mulberry-tree. It is said to have been a tree that commonly grew 7 But which of you, having a servant ploughing, or feeding cattle, will say unto him b}^ and by, when of a mulberry-tree, but bearing a spe- cies of tigs. This tree was common in Palestine also. It is probable that our Lord was standing by one as he ad- dressed these words to his disciples. The following cut will furnish a view in Egypt, of the size and appearance i of the Sycamore-tree and its fruit 7. Having a servant, &c. This pa- rable seems to have been spoken with reference to the rewards which the dis- ciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connexion with what goes before. It may be supposed that the disciples were Bomewhat impatient to have the king- dom, restored to Israel (Acts i. 6), that is, that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devoiedness to him. In answer to these expectations, Jesus spoke this parable, showing them: 1st. That they should be rewarded, as a servant would be provided for, but, 2d. That this was not \.\\e frst thing; that there was a proper order of things, and thus it might be delayed, as a ser- vant would be provided for, but at the proper time, and at the pleasure of the master ; and, 3d. That this reward was not to be expected as a matter oi merit, but would be given at the good pleasure of God, for they were but unprofitable servants. ^ By and by. This should have been translated immediately. He would not as the first thing, or as soon as he returned from the field, direct him A. D .S3.] CHAPTER XVII. 127 he is come from the field, Go, and sit down to meat] 8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me till I have eaten and drunken; and afterward thou shall eat and drink ] 9 Doth he thank that servant be- cause he did the things that were commanded him ? I trow not, 10 So likewise ye, v/hen ye shall have done all those things which are commanded you, say, We are " unprofitable servants ; we have done ^hat which was our duty to do. 11 And it came to pass as he a Job22.3. 35.7. Ps.lG.-2,3. Is.f)4.G. Eo.lJ, 35. lCo.9.16,17. 6c.y.51,52. Jno.4.4. f.o eat and drink. Hungry and weary he might be, yet it would be proper for him first to attend upon his master. So llie apostles were not to be impatient because they did not at once receive the reward to which they were looking. ^ To meat. To eat. Or rather, place thyself at the table. 8. / may sup. Make ready my sup- per. *^ Gird t/'.i/self. See Note, Luke xn. 37. 9. Itrotvnot. ltki7iknQt; or I sup- pose not. 10. Are unprofitable ser\'ants. We have conferred no favor. We have mer- ited nothing, and have not he^iefiled God, or laid him under obligatio7i. If he re- v/ards us. it will be matter of unmerited favor. This is true in relation to Christ- ians in the following respects : 1st. Our services are not profdable to God (Job xxii. 2) ; he nesds not our aid, and his essential happiness will not be increased by our eflbrts. 2d. The grace to do his will comes from him only, and all the praise of that will be due to him. 3d. All that v.-e do, is what is our dutij; we cannot lay claim to having rendered any service that v/ill hind him to show us favor ; and, 4th, our best services are mingled with imperfections. We come short of his glory, (Rom. iii. 23) ; we do not serve him as humbly, and cheerful- ly, and faithfully as we ought ; we are far, very far from the example set us by the Saviour, and if we are saved and rewarded, it will be because God will be mf-rcif\ii to our unriDrhtp^us5ies>?, and j went to. Jerusalem, that he passed I through the midst of Samaria ^ and Galiiee- 12 And as he entered into a cer- tain village, there met him ten men that were lepers, which stood afar ' off: 13 And they lifted up /^?V voices, and said, Jesus, Master, have mercy j on us. j 14 And when he saw them, he i said unto them, Go shew •* your- ; selves unto the priests. And it j caine to pass, that, as ' they went, they were cleansed. I c Le.13.46. d Le.13.2. 14.3. Matt.8.4. c. I5.14. €2Ki.5.14. Is.65.24. will remember our iniquities no more. Heb. viii. 12. 11. Them idst of Samaria and Galilee. He went from 'Gahlee and probably travelled through the chief villages and towns in it, and then left it ; and as Sa- maria was situated between Galilee and Jerusalem, it v>as necessary to pass through it. Or it may mean, that he I passed along on the borders of each to- I wards the river Jordan, and so passed in the midst, i. e. hftueen Galilee and Samaria. This is rendered more proba- ble from the circumstance that as he went from GaUlee, there would have been no occasion for saying that he pass- ed through it, unless it be meant through the confines or borders of it, or at least it would have been mentioned before 1 Samaria. ! 12. There met him. They v/ere in his i way, or they were in his path, as he was I entering the village. They were not I allowed to enter the village while they j were afHicted with the leprosy. Lev. j xiii. 46. Num. v. 2, 3. IF Lepers. See I Note on Matt. viii. 2. ^ Stood afar off. j At a distance, as they were required by law. They were unclean, and it was not lawful for them to come near to those who were in health. As Jesus was traveUing, they were also walking in the contrary way, and seeing hira, and kno\sn[ng that they were unclean, they stopped, or turned aside, so that they might not expose others to the con- tagion. 14, Go show yourselves, Sec. Bee 128 LUKE. [A. D. 33. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glori- fied " God, 16 And fell down on h/s face at his feet, giving- him thanks : and he vras a * Samaritan. a Ps.30.1,2. b Ji\o.4.39-42. Matt. viii. 4. By this command he gave them an implied assurance that they would be healed. For the design tbr v.-hich they were to go was to exhibit the evidence that they were restored, and to obtain permission from the priest to mingle again in society. It may also be observed that this required no small measure of faith on their part, for he did not first heal them, £uid then tell them to go ; he told them to go without expressly assuring them that they would be healed, and without as i^l any evi- dence to shov/ to the priest. — So sinners, defiled with the leprosy of sin, should put faith in the Lord Jesus, and obey his commands, with the fullest confidence that he is able to heal them, and that he will da it, if they follow his directions ; and that in due time they shall have the fullest evidence that their peace is made v.ith God, and that their souls shall by him be declared free from the defilement of sin. '^\ Were cleajised. Were cured, or made whole, 15,16. Oneofthem, Slc. This man, sensible of the p'ower of God, and grate- ful for his mercies, returned to express his gratitude to God, for his goodness. Instead of obe}ing at once the letter of the command, he first expressed his thanks to God, and to his ^reat benefac- tor. There is no evidence, however, that he did not, after he had given thanks to God, and had poured out his joy at the feet of Jesus, go to the priest as he was directed. Indeed he could not have been restored to society without doing it. But he first poured out his thanks to God, and gave him praise for his won- derful recovery. The' first duty of sin- ners, after they have been forgiven, and have the hope of eternal life, is to pros- trate themselves at the feet of their Great i'enefactor, and to consecrate them- selves to his service. Then let them go and show to others the evidence that they are cleansed. Let them go and min- gle, like a restored leper, with their fam- ilies and friends, and show by the purity and holiness of their lives how great is 17 And .Tesns answering said, "Were there not ten cleansed"? hut 'here the 18 There are not * found that returned to give glory to God save this stranger. cPs.106.ja the mercy that has clcinsed tlrpm. IT He was a Samaritan. See Note, Matt. x. 5. ! This rendered his conduct more remark- able and striking in the sight of the Jews, They considered the Samaritans as pe- cuharly wicked, and themselves as pe- culiarly holy. This example showed them, like the parable of the good Sa- maritan, that in this they were mistaken. And one design of this seems to have been to break down the oppositimi be- tween the Jews and Samaritans, and to bring the former to more charitable judgment respecting the latter. 17, 18. Where are the nine ? Jesu? had commanded them to go to the priest , and they were probably literally obey- ing the commandment. They were impatient to be healed, and selfish in wishing it, and had no gratitude to God, or their benefactor, Jesus did not for- hid their expressing gratitude to him for his mercy. He rather seems to reprove them for not doing it. — One of the first feehngs of the sinner cleansed from sin, is a desire to praise liis great benefactor. And a real willingness to obey his com- mandments, is not inconsistent with a v/ish to render thanks to him for his mercy. With w'hat singular propriety may this question now be asked— ti-'^ere are the nine ? And what a striking il- lustration is this of human nature, and of the ioCTatitude of men! One had come back to give thanks for the favor bestowed on him ; the others were heard of no more. So now. When men arc restored from dangerous sick- ness, here and there one comes to give thanks to God — but 'where are the nine ?' Vv'hen men are defended from danger ; when they are recovered from the perils of the sea ; when a steamboat is destroyed and a large part of crew and passengers perish, here and there one of those who are saved acknowledg- es the goodness of God, and renders him praise. But vyhere are Uie mass of them ? They give no thanks ; they of- fer no praise. They go about their usual employments, to mingle in the scener A. D. 33.] OIIAPTER XVTI. 129 19 And he said unto him, Arise, ^o thy way : thy "■ faith hath made Thee whole. •20 And ^Yhen he was demanded of the Pharisees when the kingdom of God shoukl come, he answered a Matt.9.22. ^ or, witk outicard skew. of pleasure and of sin, as if nothing liad occurred. Few, few of all who have been rescued from ' threatening graves' feel their obligation to God, or ever ex- press it. They forget their Great Bene- factor ; perhaps the mentioj i of his name is unpleasant, and they scorn the idea that they are under any obligations to \ God. Such, alas, is man, ungrateful j man ! IT This stranger. This foreign- er ; or rather this alien, or this man of! another tribe. In the Syriac version " this one who is of a foreign people." This man who might have been least expected to have expressed this gratitude to God. The most unhkely characters arc often found to be most consistent^ and grateful. INIen from whom we v.'ould expect least in religion, are often so entirely changed as to disappoint all our expectations, and to put to shame those who have been most highly fa- vored. The poor often thus put to shame the rich ; the ignorant the learned ; -and even the young the aged. 19. Go thy way. To the Priest — for without his certificate he could not again be restored to the society of his friends, or the public worship of God. Having now appropriately expressed your grati- tude, go to the priest, and obey the law of God. Renewed sinners, while their hearts overflow with gratitude to Jesus, should cxpi-ess that gratitude by obeying God, and engaging in the ap- propriate duties of their calling, and of religion. 20. Was demanded. Was asked. ^ Of the Pharisees. This was a mat- ter of much importance to them, and they had taught that it would come v.-ith parade, and pomp. It is not un- likely that they asked this merely in ccnitcmpt, and for the purpose of draw- "ng out something that should expose him to ridicule. ^ The hingdom of God. The reign of God ', or the dispen- sation under the Messiah. .See Note, Matt. iii. 2. IT With observation. With scrupulous and attentive looking for it. Or Vvith such an appearance a? to at- them, and said, The kingdom ot God Cometh ' not with observation. 21 Neither shall they say, Lo here ! or, Lo there ! for, behold, the * kingdom of God is ^ within yoQ. b Ro. 14.17. '^or, among you. Jno.1.26. tract observation — that is, with great pomp, majesty, splendor. He did not deny that," according to their views, the time was drawing near ; but he denied that it would come in the manner in which they expected. The Messiah would not come whh pomp, hke an earthly prince ; perhaps not in such a manner as to be discerned by the eyes of sagacious and artful men, who were expecting him in a way agreeable to their own feeUngs. The kingdom of God is within men — and it makes its way not by pomp and noise, but by silence, de- cency, and order. 1 Cor. xiv. 40. 2l" Lo here, or lo there ! When an earthly prince visits different parts of his territories, he does it with much pomp. His movements attract much observation, and become the commpn topic of conversation. The inquiry is, where is he ? Which way will he go ? And it is a matter of important newi to be able to say where he is. Jesus says that the IMessiah would not come in that manner. It would not be with such pomp, and conversation. It would be silent — obscure — and attracting com- paratively little notice. Or the passage may have reference to the custom of \he pretended Messiahs, who appeared in this manner. They said that in this place, or in that ; in this mountain, or that desert, they would show signs that should convince the people that they were the Messiah. Compare Notes on Acts v. 36, 37. ^ Is within you. This is capable of two interpretations. Isf. The reign of God is w the heart and mind. It does not come with pomp and splendor, like the reign of tempo- ral kings, merely to control the exter- nal actions and strike the senses of men v.-ith av.e — but it reigns in the heart by the law of God ; it sets up its dominion over the passions, and brings every thought into captivity to the obedience of Christ. 2d. It may mean the new dispensation is even now among yoir. The Messiah has come. Jolm has ushered in the kingdom o .' God ; and 130 LUKE. [A. D. S3. 22 And he baid unto the disci- ples, The ** days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And ' they shall say to you, See here ; or, See there : go not al- ter them^ nor follow ihem. 24 For as the lig-htning, that lighteneth out of the one part under heaven, shineth unto the other ^a;-/ under heaven ; so shall also the Son of man be in his day. 25 But *= first must he suffer many a Matt. 19.15. h Matt.24.23,&c. Mar.l3. 21. C.21 8. c x\Iar.8.31. c.9.2-2. you are not to expect the appearance of the Messiah with great pomp and splen- dor, for he is now among you. Most critics at present incline to this latter interpretation. The ancient versions chiefly follow the former. 22. The days will come. He here takes occasion to direct the minds of his disciples to the days of vengeance which were about to fall on the Jewish nation. Heavy and calamitous days Bhall befall the Jewish people, and you will desire a deliverer. ^ Ye shall de- sire. You who are now my professed followers. Who now number your- selves among my disciples. IT O/ie of the days of the Son of man. The Son of man here means the Messiah, with- out affirming that he was the Messiah. Such shall be the calamities of those times ; so great shall be the afflictions, and persecutions, that you will greatly desire a deliverer — one who shall come to you in the character in which you | have expected the Messiah would come, j and who should deliver you from the ' power of your enemies. And at that '. time in the midst of these calamities, i men shall rise up pretending to he the j Messiah, and to be able to deliver you. ' In view of this, he takes occasion to i caution ihem against being led astray by them. ^ Ye shall not see it. Ye shall not see such a day of deliverance —such a Messiah as the nation has ex- pected, and such an interposition as , /ou would desire. | 23, 24. And they shall say, &c. Many false Christs, according to Josephus, ' appeared about that time attempting to I things, and be rejected of this g^ene- 1 ration. I 26 And as it was ^ in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married waves, they were given in marriage, until the day that Noe entered into the ark, and the flood came and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded : dGe.7.n,23. lead away the people. See Notes on Matt. xxiv. 23—27. ' 25. See Note, Mark viii. 31. 26, 27. See Note, Matt. xxiv. 37—39. 28—30. They did eat, &c. They were busy in the affairs of this life, as if nothing were about to happen. H" The same day, &c. See Gen. xLx. 23 — 25. ^ It rained. The word might have been rendered he rained. In Genesis it is said that the Lord did it. II Firt and brimstone. God destroyed Sodom on account of its great wickedness. He took vengeance on it for its sins ; and the example of Sodom is set before men to deter them from commuting great transgressions, and as Vi full proof that God will punish the guilty. See Jude 7; also Isa. i. 10; Jer. xxiii. 14. Yet in overthrowing it, God used na- tural means. He is not to be supposed to have created fire and brimstone for the occasion, but to have directed the natural means at his disposal for their overthrow*: — ^^as he did not create thewaters to drown the world, but merely broke up the fountains of the great deep, and opened the windows of heaven. Sodom and Gomorrah, Admah and Zeboim (Deut. xxix. 23) were four great cities, on a plain where is now the Dead Sea, at the southeast of Palestine, and into which the river Jordan flows. They were built on a plain which abounded, doubtless, as all that region now does — ■ in bitumen, or naphtha, which is easily kindled, and which burns with great intensity. The phrase '" fire and brim- stone" is a Hebrew form of expres- sion, denoting sulphureous fire, or fire A. D. 33.] CHAPTER XVIII. 181 29 But th€ same day that Lot went out " of Sodom, it rained fire and brimstone from heaven, and de- stroyed them all. 30 Even thus shall it be in the day when the Son of man is re- vealed. * 31 In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away : and he that is in the field, let him likewise not return back. . 32 Remember Lot's * v/ ife. 33 Whosoever ** shall seek to save his life, shall lose it; and who- soever shall lose his life, shall pre- serve it. 34 I tell you, in that night there a Ge. 19.23,24. h 2 Th.1.7. c Ge. 19,26. pendages to the narrative. The great truth Vhich our Saviour designed to teach is what we ought to endeavor to find. In this case there can be no doubt what this truth is. He has him self told us that it is that meii ought al- ways to pray and not to faint. This he teaches by the example in the parable. And the argument which it implies is this. 1st. A poor widow, by her per- ! severance only, obtained from an un- ijust man what otherwise she v.'ould j 7iot have obtained. 2d. God is not un- just. He is good, and disposed to d^ justice, and to bestow mercy. If therefore, this tcicked man by perse- i vering prayer was induced to do justice, I how much more shall God, who id ! good, and who is not actuated by any CHAPTER XV III. 133 A. 1). 33.] lus own elect, which cry day and them speedil}'." Nei'ertheless, when night unto him, though he bear long : the Son of man cometh, shall '' he with them ] ^ , find faith on the earth ] 8 I tell you that he^ will avenge o Ps.46.5. He.10.37. 2 Pe.3.8,9. such selfish and base principles, do jus- tice to them who apply to him ! li" Avenge. Do justice to, or vindicate them. This may have a two-fold refe- rence. 1st. To the disciples m the time of Jesus, who were about to be op- pressed and persecuted, and over whom calamities were about to come, as if God did not regard their cries, and had forsaken them. To them Jesus gives the assurance that God ivould hear their petitions, and come forth to vindicate them ; and that, notwhhstanding all these calamities. He would yet appear fjr their deliverance. 2d. It may have a more general meaning. The people of God are often oppressed, calumniat- ed, persecuted. They, are few in num- ber and feeble. They seem to be al- most forsaken and cast down, and their enemies triumph. Yet in due time, God wall hear their prayers, and will com.e forth for their vindication. And even if it should not be in this, life, yet he will do it speedily in the day of judg- ment, when he will pronounce thc-m blessed, and receive them for ever to himself ^ His own elect. People of God, Saints, Christians; so called, be- cause God has chosen them to be his. The term is usually given to the true followers of God in the scriptures, and is a term of affection, denoting his great and pecuhar love in choosing them out of a world of sinners, and conferring on ihem grace, and mercy, and eternal lifo. See 1 Thes. i. 4; Col. iii. 12; 1 Pet. i. 2 ; Eph. i. 4. It signifies here that they are pecuharly dear to him — •hat he feels a deep interest in their welfare, and that he will, therefore, be ready to come forth to their aid. The judge felt no special interest in that v/idow, yet he heard her ; God feels a particular regard, a tender love for his elect, and therefore he will heaj; and i:avs. li^ V/hich cry day and niffht. Tiiis expresses one striking characteris- tic of the elect of God; they pray, and pray constantly. None can have evi- dence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of Vol.. II. — 12 b Matt.24.12. God is known, is that it disposes us to I prayer. This passage supposes that i when the elect of God are in trouble, and pressed down with calamities, they ; vjill cry unto him ; and it affirms that, ! if they do, he will hear their cries, and j answer their requests. IT Though he bear long with them. This passage has been variously interpreted ; and there is some variety of reading in the manu- scripts. Some read, ' Will not God avenge his elect ? Will he finger in their cause ?' But the most natural meaning is, ' Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them.' He tries their faith, he suffers their perse- cutions and trials to continue a long time : and it almost appears as if he would not interpose. Yet he will do it, and will save thern. 8. Speedily. Suddenly, unexpectedly. He will surely vindicate them ; and that at a time perhaps when they were nearly ready to give over, and sink into des- pair. Tiiis may refer to the deliverance of the disciples from their approacliing trials and persecutions among the Jews ; or in general to the effect that God will j interpose and aid his people. ITiNwjrer- ^ihelrss. But. Notwhhstanding this. Though this is true that God shall I avenge his elect, yet will he find his elect faithful, expecting him ? The i danger is not that God will be unfaith- fiil. He will surely be true to his pro m.ises. But the danger is that his elect his atEicted people, will be discouraged will not persevere in prayer; will not continue to have confidence in Him ; and will be, under heavy trials, sinking into despondency. The sole meaning of this phrase, therefore, is, that there is more danger that his people would grow weary than that God wouM he found un- faithful, and fail to avenge his elect. For this cause Christ spoke the para- ble ; and by the design of the parable this passage is to be interpreted. "^ Son of man cometh. This probably refers to the approaching destruction of Jerusa- lem — the, coming of the Messiah, by his mighty power, to abolish the an« 134 9 And ho spake this parable unto certain which ** trusted in them- selves ^ that they were righteous, and despised others : a c.10.29. cient dispensation, and to set up the new. IT Faith. The word faith is sometimes taken to denote the whole of religion ; and it has been understood in this sense here. But there is a close connexion in what Christ says, and it should be understood as referring to what he said beibre. The truth that he had been teaching was that God would deUver his people from their ca- lamities, and save them, though he suffered them to be long tried. He asks them here, whether, when he came, he should find this faith, or a belief o( t?iis truth among his followers? Would they be found persevering ia prayer, and bclievimr that God would yet avenge them ; or would they cease to pray always, and fai?it ? This is noi to be understood, therefore, as affirm- ing that when Christ comes to judg- ment, there will be few Christians, and the world be overrun with wickedness. That may be true ; but it is not the truth taught here. ^ The earth. Tiie land — referring particularly to the land of Judea. The discussion had particu- lar reference to their trials and persecu- tions in that land. This question im- plies that in those trials, many professed disciples might faint and turn back, and many of his real followers almost lose sight of this great truth, and begin to inquire whether God would interppse to save them ? The same question may be asked respecting any other re- markable visitation of the Son of God in affliction. When tried and perse- cuted, do we believe that God will avenge us ? Do we pray always and not faint ? Have we faith to believe that though clouds and darkness are round about him, yet righteousness and judgment are the habitation of his throne ? And when storms of persecu- tion assail us, can we go to God, and confidently commit our cause to him, and believe that he will bring forth our righteousness as the light, and our judg- ment as the noon-day ? 9. Unto certain. Unto some. ^Jlliich trusted in themselves. Who conceited of themselves ; or who supposed that LUKE. [A. U.33. 10 Two men went up into the temple to pray ; the one a Pharisee, and the other a publican. 1 1 The Pharisee stood and pray- ' or, OS being righteotis. they were righteous. They did not trust to God, or the Messiah for right- eousness, but in their own works. They vainly supposed they had them- selves comphed with the demands of the law of God. IT Despised others. Others who were not as externally righteous as themselves. This was the character of the Pharisees. They trusted in their outward conformity to the ceremonies of the law. They con- sidered all who did not do that as sin- ners. This, moreover, is the true cha- racter of self-righteousness. Men of that stamp always despise all others:. They think they are far above them in hohiiess, and are disposed to say to them. Stand by thyself, for I am holier than thou. Isa. Ixv. 5. True religion, on the contrary, is humble. Those who trust in Christ for righteousness, feel that they are, in themselves, poor, and miserable, and guilty ; and they are wiihng to admit that others may be much better than themselves. Certain it is, they despise no one. They love all men ; they regard them, however vile, as the creatures of God, and ae going to eternity, and are disposed to treat them well, and to aid them in their journey toward another world. 10. The temple. Into one of the courts of the temple — the court where prayer was commonly offered. See Note, Matt. xxi. 12. '^ A Pharisee. See Note, Matt. iii. 7. ^Publican. See Note, Matt. v. 46. 11. Stood a?id prayed thus with him- self. Some have proposed to render tills, ' stood by himself and prayed. In this way it would be characteristic of the sect of the Pharisees, who dread- ed the contact of others as polluting, and who were disposed to say to all. Stand by yourselves. The Syriac sc rendered it. But it is doubtful whethei the Greek will allow this construction. If not, it means he said over to himself what he had done, and what was the ground on which he expected the favor of God. IT God, I thank thee. There was still in the prayer of the Pharisee an appearance of real religion. He did 4. D 33 J CHAPTER XVIII. 13t ed thus with himself : God, I thank | 12 I fast twice in the week, 1 thee that I am not " as other men give tithes of all that I possess, are, extortioners, unjust, adulterers, or even as this publican : als.65.5. Ke.3.17. not profess to claim that he had made himself better than others. He was willing to acknowledge that God had done it for him, and that He had a right to his gratitude for it. — Hypocrites are often the most orthodox in opinion of any men. They know the truth, and admit it. They use it frequently in their prayers and conversation. They will even persecute those who happen to dif- fer from them in opinion, and who may be really wrong. We are not to judge of the piety of men by the fact that they admit the truth, or even that they use it often in their prayers. It is, how- ever, not wrong to thank God that he has kept us from the gross sins which other men commit. But it should not be done publicly hke the Pharisee ; nor should it be done forgetting still that we are great sinners and need pardon. These were th£ faults of the Pharisees. IT Extortioners. Rapacious ; avaricious ; who take away the goods of others by force and violence. It means, also, those who take advantage of the neces- sities of others, the poor and the op- pressed, and extort their property. ^ Unjust. They who are not fair and honest in their dealings : who get the property of others by fraud. They are distinguished from extortioners be- cause they who are unjust may have the appearance of honesty ; in the other case there is not. 12. I fast twice, &c. The religion of the Pharisee consisted in two things : first, that he did no injury to others; and secondly, that he attended faith- fully to the external duties of piety. Having stated the first part of it, he Eroceeds now to state positively what e did. The first thing was that he fasted twice a week. This was proba- bly the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was m addition to the f)ublic days of fasting required in the aw of Moses; and they, therefore, made more a matter of merit of it be- cause it was voluntary. 1^ I give tithes. \ A lithe means the tenth part of a thing. , 13 And the publican, standing afar olf, would not lift up so much The tenth part he devoted to the ser- vice of religion, or to the use of the poor. A tenth part of the possessions of the Jews was required for the sup- port of the Levites. Num. xviii. 21. In addition to the tithes required strictly by law, the Pharisees had tithed every thing which they possessed — even the smallest matters — as mint, anise, cum- in, &c. Luke xi. 42. It was this probably on which he so particularly prided himself As this could not be proved to be strictly required in the law, it had more the appearance of great piety ; and, therefore, he particu larly dwelt on it. IT I possess. This may mean ehher all which I have, or all which I gain or acquire. It is not ma- terial wmch meaning be considered the true one. The religion of the Pharisee, there- fore, consisTed : 1st. In abstaining from injustice to others, in pretending to live a harm.less, innocent, and upright life ; and 2d. In a regular observance of all the external diities of religion. His fault consisted in relying on this kind of righteousness ; in not feeling and acknowledging that he was a sinner ; in not seeking a religion that should dwell in the heart and regulate the feel- ings ; and in making puhhc and osten- tatious professions of his own goodness. Most of all was this abominable in the sight of God, who looks into the heart, and who sees wickedness there when the external actions may be blameless ; and we may learn from the case of the Pharisee, 1st. That it is not the man who has the most orthodox behef, that has, of course, the most piety ; 2d. That men may be externally moral, and not be righteous in the sight of God ; 3d. That they may be very ex- act in the external duties of religion, and even go beyond the strict letter of the law ; that they may assume a grea. appearance of sanctity, and still be strangers to true piety ; and 4th. That ostentation in religion, or a boasting before God of what we are, and of what we have done, is abominable in his sight. This spoils every thing, even if 136 LUKE. [A. D.33. as fits eyes unto heaven, but smote <* upon his breast, saying-, God be merciful to me a sinner. 14 I tell you, this man vrent down to his house justified rather than the other : for ^ every one that exalteth himself shall be abased ; and he that humbleth himself shall be exalted. 15 And *= they brought unto him also infants, that he would touch them : but when his disciples saw it, they rebuked them. 16 But Jesus called them unto him, and said. Suffer little children to come unto me, and forbid them not : for of such is the kingdom of God. 17 Verily I say unto you, Who- a Je.31.19. h Job 22.29. cMatt.19.13. rvlar.l0.13,&;c. Matt.23.12. the life should he tolerably blameless, and if there should be real piety. 13. Standing afar off. Afar off from tlie ierrvple. The place wiiere prayers were ofiered in the temple was the court of women. The Pharisee advanced to the side of the court nearest to the temple, or near as he could ; the pub- lican stood on the otlier side of the same court if he was a Jew, or in the court of the Gentiles if he was a pagan, as far as possible from the temple, being conscious of his unworthiness to ap- proach the sacred place where God had his holy habitation, 'i So much as his eyes, &ic. Conscious of his guilt. He felt «hat he was a sinner; and shame an^ sorrow prevented his looking up. Mon who are conscious of guilt always fix their eyes on the ground. ^ Smote upo7i his breast. An expression of grief and anguish in view of his sins. It is a sign of grief among almost all nations. ^- God be merciful, &c. The prayer of the publican was totally different from that of the Pharisee. He made no boast of his own righteousness towards God Dr man. He felt that he was a sinner, and, fe-eling it, was willing to acknow- ledge :t. This is the kind of prayer that w 11 be acceptable to God. When we ai > willing to confess and forsake our si -S, we shall find mercy. The publicitii was willing to do this in any 1 soever shall not receive the king- ' dom of God as a little child, '^ shall j in nowise enter therein. 18 And * a certo*n ruler asked ! him, saying. Good Master, what ; shall I do to inherit eterna* life ] 19 And Jesus said unto him, Why callest thou me good 1 None is good save one, that is God. 20 Thou knowest the ^ com.- mandments. Do not commit adul tery. Do not kill, Do not steal, Do not bear false witness. Honour thy father and thy mother. 21 And he said. All these have T kept from my youth up. 22 Now when Jesus heard these things, he said unto him. Yet lack- est thou one thing : sell all that thou d Ps.131.2. 3Iar.l0.1.3. 1 Pe.1.14. e Matt. 19.]6,&G. Mar.l0.17,'ho has hoarded ill-gotten gold, if he becomes a Christian, will be disposed with it to do good. A man who has in- jured others — who has cheated them, or defrauded them, even by due forms of law, must, if he be a Christian, be wilhng as far as possible to make restoration. Zaccheus, for any thing that appears to the contrary, may have obtained this property by the decisions of courts of justice ; but he now felt that it was wrong ; and though the defrauded men could not legally recover it, yet his con- science told him that in order to his be- ing a true penitent he must make resti- tution. — One of the best evidences of a genuine revival of religion is when it produces this result. And one of the surest evidences that a professed peni- tent is not a true one, is when he is not disposed to follow the exam- ple of this son of Abraham, and make proper restitution. IT Four-fold. Four times as much as had been unjustly taken. This was the amount that was required in the Jewish law when a sheep had been stolen, and a man v/as con- victed of the theft by trial at law. Ex. xxii. 1. If ho confessed it himself, with- out being detected and tried, he had 140 LUKE. [A. D. 33 half of my g-oods I g-ive to the j to seek and to save that which was poor • " and if I have taken any tiling from any man by ^ false ac- cusation, I restore " him fourfold. 9 And Jesus said unto him, This day is salvation come to this house, forsomuch as he also is a son ^ of Abraham. 10 For * the Son of m.an is come b Ex.20.16. c.3.14. c Ex.22.1. a Ps.41.1 2Sa.l2.6. only to restore what was stolen, and add to it a fifth part of its value. Num. V. 6, 7. The sinceritj- of Zaccheus' re- pentance was manifest by his being will- |ng to make restoration as great as :f it had been proved against him, evinc- ing Ids sense of the wrong, and his purpose to make fall restitution. The Jews were allowed to take no interest of their brethren (Lev. xxv. 35, 36,) and this is the reason why that is not men- tioned as the measure of the restitution. When injury of this kind is done in other places, the least that is proper is to restore the principle and interest ; for the injured person has a right to all that his property would have procured him, if it had not been unjustly taken away. 9. Salvation is come to this house. This family. They this day received the blessings of the gospel, and became i'^terested in the Messiah's kingdom. iSaivation commences when men truly receive Christ, and their sins are par- doned ; it is completed when the soul is sanctified and received up into heaven. ^ Forasmuch. Because. For he has given evidence that he is a new man, and ts disposed to fjrsake his sins and re- ceive the gospel. IF The son of Abra- ham. Hitherto although a Jew, yet he has been a sinner, and a great sinner, lie was not worthy to be called a son of A-iraham. Now by repentance, and by receiving the Christ whose day Abra- ham saw and was glad (John viii. 56), he has shown himself to be worthy to be called his son. Abraham was an example of distinguished piety ; the fa- ther of the faithful (Rom. iv. 11.), as well as the ancestor of the Jews. They were called his sons who were descend- ed frosn him, and particularly they who resembled him. In this place the phrase is used in both senses. 10. See Matt, xviii. 11. lost. / 11 And as they heard these thing's, he added and spake a para- ble, because he was nigh to Jeru salem, and because ^ they thought that the kingdom of God should immediately appear. Iaster, Mosss 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 raise up seed un- to his brother. 29 There were therefore seven brethren : and the first took a wife, and died without children. 30 And the second took her to wife, and he died childless. 31 And the third took her ; and in like manner the seven also : and they left no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection v;hose wife of them is she % for seven had her to wife. 34 And Jesus answering said unto them. The children of this 1 or, of a mi?,';,. 2 See Malt. 18.28. a Ro. 13.7. ft Tit. 1.10,11. c Matt.22.23,cScC. Mar. 12.18,&c. Ro.n.25. those who were subdued by them. Josh. X. 24. 2 Sam. xxii. 41. Eze, xxi. 29. The bondage of Jerusalem has been long and very oppressive. It was for a long time under the dominion of the Romans, then of the Saracens, and is now of the Turks, and is aptly repre- sented by a captive stretched on the ground whose neck is trodden by the foot of the conqueror. ^ Until the times of the Gentiles be fulfilled. This pas- sage has been understood very different- ly by different expositors. Some refer it to the time which the Romans who conquered it had dominion over it, as signifying that they should keep pos- session of it until a part of the pagans should be converted, when it should be rebuilt. Thus it was rebuilt by the emperor Adrian. Others suppose that it refers to the end of the world, when all the Gentiles shall be converted, and they shall cease to be Gentiles by all becoming Christians, meaning that it should always be desolate. Others that Christ meant to say that in the times of the millennium, when the gospel should spread universally, that he would reign personally on earth, and that the Jexos would return and rebuild Jerusalem and the temple. This is the opinion of the Jews, and of many Christians. The meaning of the passage clearly is, 1st. That Jerusalem should be completely destroyed. 2d. That this should be done by Gentiles, i. e., by the Roman armies. 3d. That this desolation should continue as long as God should allow them ; as long as he should judge it proper in a fit manner to express his abhorrence of the crimes of the nation, i. e., until the times allotted to them by God for this desolation should be ac- complished, without specifying how long that should be, or what should occur to the city after that. It may be rebuilt, and inhabited by converted Jews. Such a thing is possible, and the Jews naturally seek that as their home. But whether this be so or not, the time when the Gentiles, as such, shall have dominion over the city, is 25 And there shall be signs in the sun, and in the moon, ana in the stars ; and upon the earth distress '^ of nations, with perplexity ; the sea and the waves roaring ; _ ' c Da. 12.1. Umited. Like all other cities on the earth, itv/ill yet be brought under the influence of the goi=pel, and shall bo inhabited by the true friends of God. Pagan, infidel, anti-christian dominion shall cease there ; and it shall be again a place v.-here God shall be worshipped in sincerity — a place even then of pecu har interest from the recollection of tlie events which have occurred there. Hoto lo7ig it is to be before this occurs, is known only to him " vvho hath put the times and seasons in his own power." 25. See Matt, xxiv. 29. IT Upon the earth distress of nations. Some have proposed to render the word earth by land, confining it to Judea. It often has this reference, and there seems some propriety in so using it here. The word translated distress, denotes anxiety of mind, such an anxiety as men have when they do not know what to do to free themselves from ca- lamities ; and it means that the calami- ties would be so great and overwhelm- ing that they would not know what to do to escape. There would be a want of counsel, and deep anxiety at the impending evils. ^ IVith perplexity. Rather, oa account of their perplexity, or the desperate state of their affairs. The Syriac has it, "perplexity or wringing of hands, ^^ v.hich is a sign of deep distress and horror. ^ The sea and the waves roaring. This is not to be understood literally, but as an image of great distress. Probably it is de- signed to denote that these calamities would come upon them like a deluge. As when in a storm the ocean roars, and wave rolls on wave and dashes against the shore, and each succeeding surge is more violent than the one that preceded it, so would the calamities come upon Judea. They would roll over the whole land, and each wave of trouble would be more violent than the one that preceded it, until the whole country wovild be desolate. The same image is also used i.i Isa. viii. 7, 8. and- Rev. xviii. 15. A. D. 33.] CHAPTER XXI. 151 26 Men's hearts failing them for fear, and for looking after those things Vy-hich are coming on the earth; for the "■ powers of heaven shall be shaken. 27 And then shall they see the Son of man coming * in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads ; for your re- demption ' draweth nigh. 29 And '* he spake to them a parable ; Behold the fig-tree, and all the trees ; a2Pe.3.]0-12. 6 Eft.1.7. 14.14. c Ro.a23. rfMatt.24.32. Mar. 13.28. 26. Men's hearts failing them. This h an expression denoting the highest terror. The word rendered faiVmg, commonly denotes to die, and here it means that the terror would be so ^reat that rnen would faint and be reany to die in view of the approaching calami- ties. And if this was true in respect to the judgments about to come upon Judea, how much more so will it be in the day of judgment, when the wicked ehall be arraigned before the Son of God, and when they shall have before them the prospect of the awfal suflerings of hell ; the pains and woes which shall continue for ever ! It wUl be no won- der then if they call on the rocks and mountains to hide them from the face of God, and if their hearts sink within them at the prospect of eternal sufiering in hell. 28. Your redemption draweth nigh. See Matt. xxiv. 33. This is expressed in the thirty-first verse thus: "the kingdom of God is nigh at hand." That is, from that time God will signally build up his kingdom. It shall be hilly established when the Je\\"ish pohcy shall come to an end ; when the tem- ple shall be destroyed, and the Jews scattered abroad. Then the power of the Jews shall be at an end ; they shall no longer be able to persecute you. and you shall be completely delivered from all these trials and calamities in Judea. 34. Lest at any time your hearts he overcharged, &c.' The meaning of this yerse is : * Be continually expecting 30 When they now shoot forth, ye see and know of your own selvea that summer is now rugh at hand. 31 So likewise ye, when ye see these things come to pass, knov»' ye that the kingdom of God is nigh at hand. 32 Verily I say unto you. This generation shall not pass away till all be fulfilled. 33 Heaven ' and earth shall pass away ; but my word shall not pass away. 34 And take heed -^to yourselves, lest at any time your hearts be e Is.40.8. 51.6. /Ro.13.12,13. 1 Th.5.6- 8. lPe.4.7. these things. Do not forget them, and do not be secure and satisfied with this hfe and the good things which it fur- nishes. Do not suffer yourselves to be drawn into the fashions of the world ; to be conformed to its customs; to par- take of its feasts and hcentiousness, and so these calamities shall come upon you when you least expect them.' And from this we may learn — what alas ! we may from the lives of many professing Chris'- tians — that there is need of cautioning them that they do not indulge in the festivities of this hfe, and forget that they aie to die, and come to judgme'nt. How many, alas ! who bear the Chris- tian name have forgotten this caution of the Saviour, and live as if their lives were secure, as if they feared not death, as if there were no heaven, and no judg- ment ! Christians should feel that they are soon to die, and that their portion is not in this life; and feehng this they should be looking for andhasting unto the coming of the day of God. IT Overcharged, Literally, be made heavy, as is the case with those who have eaten and drunken loo much. IF Surfeiting. Excessive eat- ing and drinking, so as to oppress the body. Indulgence in the pleasures of the table. This word does not include intoxication, but merely indulgence in food and drink, though the food and drink should be in themselves lawful. ^^Drunkenness. Intoxication, intempe- rance in drinkmg. The ancients were not acquainted with the poison that we chiefly use on which to become drunk. They had no distilled spirits. The? l52 LUKE. [A. D. 33 overcharged with surfeiting-, ** and drunkenness, and cares of this life, and so that day come upon you un- awares. 35 For * as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch '^ ye therefore, and pray always, that ye may be ac- counted ** worthy to escape all these thin^ that shall come to pass, and to ^ stand before-^ the Son of man. 37 And in the day-time he was teaching in the temple : and at night ffl Is.28.1-3. 1 Co.6.10. b 1 Th.5.2. 2 Pe.3. 30. Re.16.15. c Matt.25.13. d e.2().35. CP3.1.5. /Jude24. became intoxicated on wine, and strong drink made of a mixture of dates, ho- ney, &c. All nations have contrived some way to become intoxicated — to bring in folly and disease, and poverty, and death by drunkenness. And in no- thinw is the depravity of men more manifest than in thus endeavoring to hasten the ravages of crime and death. 35. As a snare. In Matthew and Mark, Jesus compares the suddenness with which these calamities should come, to the deluge coming in tlxe days of Noah. Here he likens it to a snare. Birds are caught by a snare, or net ; it is sprung on them quickly, and when they'are not expecting it. So, says he, shall these troubles come upon Judea. The figure is often used to denote the suddenness of calamities. Ps. Ixix. 22. Rom. xi. 9. Ps. cxxiv. 7. Isa. xxiv. 17. 36. To stand before the Son of man. These approaching calamities are repre- sented as the coming of the Son of man to judge Jerusalem for its crimes. Its inhabitants were so wicked tliat they were not worthy to stand before him, and would be condemned and be over- thrown. To stand before him, here de- notes approbation, acquittal, favor, and is equivalent to saying that they would be free from these calamities, while they should come upon others. See Rom. xiv. 4. Ps. i. 5 ; cxxx. 3. Rev. vi. 17. Perhaps, also, there is a reference here to the day of judgment. See Notes on Matt. xxiv. 37. 38. See Matt. xxi. 17. IT Came early in the morning. He returned early from the mount of Olives, and taught he went out, and abode in the mount s that is called the mount of Olives. 38 And all the people came early in the morning- to him in the tem- ple, for to hear him, CHAPTER XXII. NOW '' the feast of unleavened bread drew nigh, which is call- ed the Passover. 2 And ' the chief priests and scribes sought how they might kill him ; for they feared the people. 3 Then •' entered Satan into Ju- g Jno.8.1.2. h Matt.26.2. Mar.l4.1,&c. i Ps.2.2. Ac.4.27. j Mait.26.14. Mar. 14 10, &c. Jm).13.2,27, in the temple. — Our Saviour did not waste his mornings in idleness or sleep. He rose early and repaired to the tem- ple. The people, also, fiocked to the sanctuary to hear him. This example is at once an encouragement to early rising, and to the early worship of God. It is a reproof of those who spend the part of the day best fitted for devotion, in unnecessary sleep. And it shows the propriety, where it can be done, -of as- sembling early in the morning for pray- er, and the worship of God. Early prayer meetings have the countenance of the Saviour, and will be found to be eminently conducive to the promotion of religion. The whole example of Jesus goes to show the importance of begin- ning the day with God, and of lifting up the heart to him for direction and for the supply of our wants, and for preser- vation from temptation, before the mind is engrossed by the cares, and distracted by the perplexities, and led away by the temptations of this Life. Commencing the day with God, is like arresting evil at the fountain : prayer at any other time, without this, is an attempt to ar rest it when it has swollen to a stream, and rolls on like a torrent. Let the day be begun with God, and the work of piety is easy. Let the world have the ascendancy in the morning, and it will be likely to have it also at noonday and at evening. CHAPTER XXII. 1, 2. See Notes on Matt. xxvi. 1,2. 3. Then entered Satan into Juda^u It is not necessary to suppose that Sataa A. D. 33.] CHAPTER XXII. 153 das surnamed Iscariot, being of the number of the twelve. 4 And he went his way, and communed with the chief priests and captains, how he might betray liim unto them. 5 And they were glad, and co- venanted " to give him money. 6 And he promised, and sought opportunity to betray him unto them ^ in the absence of the multi- tude. 7 Then came the day '' of un- leavened bread, when the passover must be killed. 8 And he sent Peter and John, Baying, Go and prepare us the pass- over, that we may eat. 9 And they said unto him, Where wilt thou that we prepare ] 10 And he said unto them, Be- o Zee. 11. 12. 1 or, without tumult. b Ex. entered personally into the body of Ju- das, but only that he brought him under his influence ; he filled his mind with an evil passion, and led him on to be- tray his Master. The particular pas- sion of which Satan made use was avarice, probably the native besetting sin of Judas. And to show now its ex- ceeding evil and baseness, it was suf- fered to produce its appropriate effect, and led to the betraying and crucifixion of the Son of God. We may learn, also, that when Satan tempts men, he commonly does it by exciting and rais- ing to the highest pitch their native passions. He does not make them act contrary to their nature, but leads them on to act out their proper dlspositicn. IT Satan. The word properly means an adversary, or an accuser. It is the name which in the Scriptures is com- monly given to the prince or leader of evil spirits — and is given to him because he is the accuser or calumniator of the righteous (see Rev. xii. 10 ; compare Job i. 6 — 9), as well as because he is the ad- versary of God. 1i Being of the number of the twelve. One of the twelve apostles. This greatly aggravated his crime. He should have been bound, therefore, by most tender ties to Jesus. He was one of his family — long with him, and treat- hold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water : follow him into the house where he en- tereth in. 11 And ye shall say unto the good man of the house. The Mas- ter saith unto thee, Where is the guest-chamber, where I shall eat the passover with my disciples 1 12 And he shall shew you a large upper room furnished : there make ready. 13 And they went, and found as he had said unto them: and they made ready the passover. 14 And " when the hour was come, he sat down, and the twelve apostles with him. 15 And he said unto them, " With desire I have desired to eat c Matt. 26.20. Mar.14.17. ^ or, I hav» heartily desired. ed by him with every mark of kindness and confidence ; and nothing could more enhance his guik than thus to make use of this confidence for the commission of one of the basest crimes. 4 — 6. Chief priests and captains. See Note, Matt. xxvi. 14. See the ac- count of the bargain which Judas made with them explained in the Notes on Matt. xxvi. 14—16, and Mark xiv. 10, 11. ^\ Absence of the multitude. The multitude, the people, were then favor- able to Jesus. He had preached in the temple, and many of them believed that he was the Messiah. It was a hazard- ous thing, therefore, to take him by force, and in their presence, as they might rise and rescue him. Hence they sought to take him when he was away from the multitude ; and as Judas knew of a place where he could be found alone, they were glad of the opportunity of so easily securing him. 7 — 13. See this passage explained in the Notes on Matt. xxvi. 17—19, and Mark xiv. 12—16. 14. When the hour was come. The hour of eating the paschal lamb, which was in the evening. See Matt. xxvi. 20. 15. With desire I have desired. This is a Hebrew form of expression, and means I have greatly desired. The 154 you this passorer 3.2. / Ac.3.14. g Matt.27.32,&c. Mar.l.5.2L&c. Jno.19.17. competent for a magistrate to inflict a slight punishment on a man when a charge of gross offence was not fully made out, or where there was not sufli cient testimony to substantiate the pre- cise charge alleged. All this shows, 1st, the palpable hijustice o{ our Lord's condemnation ; 2d, the persevering ma- lice and obstinacy of the Jews ; and, 3d, the want of firmness in Pilate. He should have released him at once, but the love of popularity led him to the murder of the Son of God. Man should do his duty in all situations, and he that, like Pilate, seeks only for public favor and popularity, will assuredly be led into crime. 17. See Matt, xxvii. 15. 18—23. See Matt, xxvii. 20—23. 23—25. See Matt, xxvii. 26. . 26. See Matt, xxvii. 32. ^ After J e sus. Probably to bear one end of the cross. Jesus was feeble and unable to bear it alone, and they compelled Simon to help him. 2S. Daughters of Jerusalem. Women of Jerusalem. This was a common mode of speaking among the Hebrews. ^ Weep for yourselves, &c. This referb A. D. 33.J said, Daughters of Jerusalem, weep not for nii3, but weep for yourselves, and for your children. 29 For, behold, the days " are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. 30 Then * shall they begin to say to the mountains. Fall on us ; and to the hills. Cover us.' 31 For " if they do these things o Matt.24.19. c.21.23. 6 Is.2.19. Ho.10.8. Re.6.16. 9.6. c Pr.11.31. JeiJ5.29. Eze.20.47. 21.4. 1 Pe.4.17. CHAPTER XXIII. to the calamities that were about to come upon them in the desolation of their city by the Romans. 30. To the mountains. Fall on us, &c. This is an image of great calamities and judgments. So great will be the cala- mities that they will seek for shelter from the storm , and will call on the hills to protect them. The same figure is used respecting the wicked in tlie day of judgment in Rev. vi. 16, 17. 31. For if they do these things in a green tree, &c. This seems to be a proverbial expression. A green tree is one that is not easily set on fire. A dry one is easily kindled, and burns rapidly. By a green tree is represented evidently a man of truth and purity. And the meaning of the passage is : ' If they, the Romans, do these things tome, who am innocent and blameless, if they punish me in this manner in the face of justice, what will they not do in rela- tion to this guilty nation ? What secu- rity have they that heavier judgments will not come upon them ? What de- solations and woes may not be expected when injustice and oppression have taken the place of justice, and have set up a rule over this wicked people ?' Our Lord alludes evidently to the cala- mities that would come upon them by the Romans in the destruction of their city and temple. The passage may be applied, however, without impropriety, and with great beauty and force, to the punishment of the wicked in the future world. Thus appbed, it means that the Bufferings of the Saviour compared with the sul^rings of the guilty, were like the burning of a green tree compared with the burning of one that is dry. A 163 , what shall be done m a green tree, in the dry 1 32 And there were also two others, malefactors, "^ led with him to be put to death. 33 And when they were come to the place which is called ^ Calvar}', there they crucified him, and the malefactors ; one on the right hand, and the other on the left. 34 Then said .Tesus, Father, • forgive them; for they know not d Is.53.l2. e Matt.5.44. 1 or, the place of a scull. Ac.7.60. lCo.4.12. green tree is not adapted to burn. A dry one is. So the Saviour — innocent, pure, and holy — stood in relation to suf- fering. There were sufferings which an innocent being could not endure. There was remorse of conscience, the sense of guilt, punishment properly so called, and the eternity of woes. Ha had the consciousness of innocence, and he would not suffer for ever. He had no passions to enkindle that would rage and ruin the soul. The sinner is adapted to sufferings — hke a dry tree to the fire. He is guilty, and will suffer all the hor- rors ot remorse of conscience. He v/ili be punished literally. He has raging and impetuous passions, and they will be enkindled in hell, and will rage for ever and ever. The meaning is, that if the innocent Saviour suffered so much, the sufferings of the sinner for ever in hell must be more unspeakably dread- ful. Yet who could endure the suffer- ings of the Redeemer on the cross for a single day ? Who could bear them for ever and ever — aggravated by all the horrors of a guilty conscience, and all the terrors of unrestrained anger, and hate, and fear, and wrath ? — TV%y will the wicked die ? 32, 33. See Matt, xxvii. 35, 38. 34. Father, forgive them. This is a fulfilment of the prophecy in Isa. liii. 12 : He jnade intercession for the trans- gressors. The prayer was offered for those who were guilty of putting him to death. It is not quite certain whether he referred to the Jews, or to the Roman soldiers. Perhaps he referred to both. The Romans knew not what they did, as they were really ignorant that he wag the Son of God, and were obeying tha 164 LUKE. [A.D.33. what they do. And they parted his raiment, and cast lots. 35 And the people stood behold- ing. And the rulers also with them " derided him^ saying, He saved others ; let him save himself, if he be Christ, the chosen of God. 36 And the soldiers also mocked him, coming to him and offering him vinegar, a Ps.22.7. command of their rulers. The Jews knew indeed that he was innocent, and they had evidence, if tliey would have looked at it, that he was the Messiah, but they did not know what would be the effect of their guih ; they did not know what judgments and calamities they were bringing down upon their country. It may be added, also, that though they had abundant evidence, if they would look at it, that he was the Messiah, and enough to leave them without excuse, yet they did not in fact believe that he was the Saviour pro- mised by the prophets, and had not in fact any proper sense of his rank and dignity as "the Lord of glory." If they had had, they would not have cru- cified him — as we cannot suppose they would knowingly put to death their own Messiah— the hope of the nation — and him who had been so long promised to the fathers. See Notes on 1 Cor. ii. 8. We may learn from this prayer : 1st. The duty of praying for our enemies, even when they are endeavoring most to injure us. 2d. The thing for which we should pray for them is that God would pardon them, and give them better minds. 3d. The power and ex- cellence of the Christian religion. No other reUgion teaches men to praj' for the forgiveness of enemies ; no other disposes them to do it. Men of the world seek for revenge : the Christian bears reproaches and persecutions with patience, and prays that God would pardon them and save them from their Bins. 4th. The greatest sinners through the intercession of Jesus may obtain ©ardon. God heard him, and still hears him altvays, and there is no reason to doubt that many of his enemies and murderers obtained forgiveness and life. Compare Acts ii. 37, 42 43 ; vi. 7 ; . 37 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. 39 And one * of the malefactors which were hanged, railed on him, saying. If thou be Christ, save thy- self and us. b c.l 7.34-36. xiv. 1. IT Tliey know not what they do. It was done through ignorance. Acts iii. 17. Paul says that " had they known it, they would not have crucified the Lord of glory." iCor. ii, 8. Ignorance does not excuse ahogether a crime if the ignorance be wilful, but it dimi- nishes its guilt. They had evidence, they might have learned his character, and might have known what they were doing. And thus they mig?it be held answerable for all this. But Jesus here shows the compassion of his heart, and as they were really ignorant, whatever might be the cause of their ignorance, yet he implores God to pardon them. He even urges it as a reason., why they should be pardoned that they were ig- norant of what they were doing. And though men are often guilty for their ignorance, yet God often looks in com- passion over it, averts his anger, and grants them blessings of pardon and life. So he forgave Paul, for he "did it in ignorance, in unbelief" 1 Tim. i. 13. So God winked at the ignorance of the Gentiles. Acts xvii. 30. Yet this is no excuse, and no evidence oi safety, for those who in our day con- temptuously put away from them and their children the means of instruction. 35—39. See Matt, xxvii. 41—44. 38. In letters of Greek, tScc. See Notes on Matt. xvii. 37. 39. One of the malefactors. Mat- thew (ch. xxvii. 44) says ' ' tlie thieves—- cast the same in his tceth.^^ See the ap- parent contradiction in these statements reconciled in the Notes on that place. ^ If thou be Christ. If thou art the Messiah; if thou art what thou dost pretend to be. This is a taunt or re- proach of the same kind as that of the priests in verse 35. IT Save thyself and us. Save our lives. Deliver us from 4. D. S3.] 40 But the other answering, re- buked him, saying, Dost not thou fear "God, seeing thou art in the same ' condemnation ] 41 And we indeed justly ; for we receive the due reward of our deeds : a Ps.36.1. b Je.5.3. c 1 Pe.1.19. CHAPTER XXIII. 165 the cross. This man did not seek for salvation truly ; he asked not to be de- Hvered from his sins ; if he had, Jesus would also have heard him. — Men of- ten in sickness and affliction call upon God. They are earnest in prayer. They ask of God to save them, but it is only to save them from temporal death. It is not to be saved from their sins, and the consequence is that when God does raise them up they forget their pro- mises, and live as they did before, as this robber would have done, if Jesus had heard his prayer, and delivered him from the cross. 40. Dost not thou fear God, &c. You are condemned to die as well as he. It is improper for you to rail on him as the rulers and Romans do. God is just, and you are hastening to his bar, and you should therefore fear him, and fear that he will punish you for railing on this innocent man. ^ Same condem- nation. Condemnation to death, not death for the same thing, but the same kind of death. 41. Due reroard of our deeds. The proper punishment for our crimes. They had been highwaymen, and it was just that they should die. 42. Remember me. This is a phrase praying for favor, or asking him to grant him an interest in his kingdom, or to acknowledge him as one of his followers. It impHed that he believed that Jesus was what he claimed to be — the Messiah ; that though he was dying with them, yet he would set up his kingdom, and that he had full power to bless him, though about to expire. It is possible that this man might have heard him preach before his crucifixion, and have learned there the nature of his kingdom, or it is possible that while on the cross Jesus had taken occasion to acquaint them with the nature of his kingdom. While he might have been doing this, one of the malefactors might have continued to rail on him while the other became truly penitent. Such a result of preaching the gospel would not but this man hath done nothing " amiss. 42 And he said unto Jesus, Lord remember ^ me when thou comest into thy kingdom. 43 And Jesus said unto him, dPs.106.4.5. Ro.lO.9,10. 1 Co.6.10,1]. have been unlike what has often occur- red since, where, while the gospel has been proclaimed, one has been " taken and another left ;" one has been mehed to repentance, another has been more hardened in guilt. The promise which follows shows that this prayer was an- swered. This was a case of repentance in the last hours, the trying hours of death. And it has been remarked that 07ie was brought to repentance there, to show that no one should despair on a dying bed ; and hut one, that none should be presumptuous and delay repentance to that awful moment. IT When thou comest, &c. It is impossible now to fix the precise idea which this robber had of Christ's cominff. Whether it be that he expected that he would rise from the dead, as some of the Jews supposed the Messiah would, or whether he referred to the day of judgment, or whether to an immediate translation to his kingdom in the heavens, we cannot tell: all that we know is that he fully believed him to be the Messiah, and that he desired to obtain an interest in that kingdom which he knew he would establish. 43. To-day, &.c. It is not probable that the dying thief expected that his prayer would be so soon answered. It is rather to be supposed that he looked to some future period when the Messiah would rise, or would return. But Je- sus told him that his prayer would soon be answered, implying evidently that it would be immediately at death. This is the more remarkable as those who were crucified commonly lingered for several days on the cross before they died. But Jesus foresaw that measures would be taken to hasten their death, and assured him that that day he should receive an answer to his prayer, and be with him in his kingdom. ^\ Paradise. This is a word of Persian origin, and means a garden, and particularly a gar- den of pleasure, filled with trees, and shrubs, and fountains, and flowers. In hot climates such gardens were pecuU arly pleasant, and hence they were at- im LUKE. [A. D. 33. Verily * I say unto thee, To-day Bhalt thou be with me in * paradise. 44 And it was about the sixth hour, and there was darkness over all ' the earth until the ninth hour. 45 And the sun was darkened, and the veil of the temple was rent in the midst. 46 And when Jesus had cried with a loud voice, he said. Father, into ' thy hands I commend my spirit : and •* having said thus, he gave up the ghost. 47 Now when the centurion saw what was done, he glorified God, saying, Certainly this was a right- eous man. 48 And all the people that came together to that sight, beholding the aRo.o.20,21. 6 2Cor.l2.4. Re.2.7. i or, land. c Ps.31.5. 1 Pe.2.23. d Matt.27.50, &c. Mar.l5.37,&c. Jno.19.30. lached to the mansions of the rich, and to the palaces of princes. They came thence to denote any place of happi- ness, and particularly the word was used to denote the abodes of the blessed in another world. The Romans spoke of their Elysium, and the Greeks of the, gardens of Hesperides where the trees bore golden fruit. The garden of Eden means also the garden oi pleasure ; and in Gen. ii. 8, the Septuagint renders the word Eden by Paradise. Hence this name in the scriptures comes to denote the abodes of the blessed in the other world. See Notes on 2 Cor. xii. 4. The Jews supposed that the souls of the righteous would be received into such a place, and those of the wicked cast down to Gehenna until the time of the judgment. The Jews had many fables about this state which it is unne- cessary to repeat. The plain meaning of the passage is ' to-day thou shalt be made happy, or be received to a state of blessedness with me after death ;' and it is to be remarked that Christ says nothing about the place where it should be, nor of the condition of those there, excepting that it is a place of blessed- ness, and that its happiness is to com- mence immediately after death. See cLso Phi), i. 23. But from the narrative we may learn; 1st. That the soul will exist separately from the bodr. for things which were done, smote their breasts, and returned. 49 And all his acquaintance, and the women that followed him from Galilee, stood afar * off", beholding these things. 50 And, behold, there was a man named Joseph, a counsellor; and he was a good man, and a just : 51 (The same had not consented to the counsel and deed of them :) he was of Arimathea, a city of the Jews ; who f also himself waited for the kingdom of God. 53 This man went unto Pilate, and begged the body of Jesus. 53 And he took it down, and ^VTapped it in linen, and laid it in a ^ sepulchre that was hewn in fiPs.38.11. 142.4. /Mar.15.43. c.2.25,38. g Is.53.9. while the thief and the Saviour would be in paradise, their bodies would be on the cross or in the grave. 2d. That immediately after death, the same day, the souls of the righteous will be made happy. They will feel that they are secure ; they will be received among the just, and they will have the assur- ance of the future resurrection and of a glorious immortality. 3d. That state will differ from the condhion of the wicked. The promise was made to but one on the cross, and there is no evi- dence whatever that the other entered there. See also the parable of the rich man and Lazarus. Luke xvi. 19 — 31. 4th. It is the chief glory of this state, and of heaven, to be permitted to see Jesus Christ, and to be with him. Thou shalt be with me. I desire to de- part, and to he with Christ. Phil. i. 23. See also Rev. xxi. 23 : v. 9 — 14. 44 — 46. See Matt, xxvii. 45 — 30. 47 — i9. See Matt, xxvii. 52—55. 48. The things tvhich were done. Thp earthquake, and darkness, and the suf- ferings of Jesus. If Smote their breasts. In token of alarm, fear, and anguish. They saw the judgments of God ; the\ saw the guilt of the rulers ; and they feared the further displeasure of the Almighty. 50 — 56. See Notes on Matt, xxvii 57—61. Mark xv. 42— i7. A. D. 33.] stone, wherein never man before was laid. 54 And that day w-as the " Pre- paration, and the sabbath drew on. 55 And the women ^ also, which came with him from Galilee, fol- lowed after, and beheld the sepul- chre, and how his body was laid. 56 And they returned, and ' pre- pared spices and ointments ; and rested the sabbath-day, according '^ to the commandment. CHAPTER XXIV. NOW * upon the first day of the week, very early in the morn- ing, they came unto the sepulchre, bringing the spices which they had prepared, and certain others with them. 2 And they found the stone roll- ed away from the sepulchre. 3 And they entered in, and found not the body of the Lord Jesus. 4 And it came to pass, as they were much perplexed thereabout, behold,/ two men stood by them in shining garments : 5 And, as they were afraid, and bowed down their faces to the earth, they said unto them. Why seek ye ^ the living among the dead 1 6 He is not here, but is risen : a Matt.27.6^2. b c.8.2. ver.49. c Mar. 16.1. d E.x.20.8-10. e Matt.28.],&c. Mar. JG.2,&c. Jno.20.],&c. /Jmo.20.12. Ac.l. JO. 1 or, him that livcth. Re.1.18. CHAPTER XXIV. 1 — 12. See Notes on Matt, xxviii. 1 — 1. 13. Two of them. Two of the disci- ples. The name of one of them was Cleopas, ver. 18. Many have supposed that the other was Luke, and that he otnitted his own name from modesty. Others have supposed that it was Peter. See ver. 34. 1 Cor. xv. 5. There is no evidence to guide us here. Dr. Light- foot has shown that Cleopas is the same name as Alpheus, who was the father of the apostle James. Malt. x. 3. ^ Emmaus. There were two places of this name, one of which was afterwards called Nicopolis, and was near the sea cf Tiberias. The place kere mentioned CHAPTER XXIV 167 remember how he spake ^ unto you when he was yet in Galilee, 7 Saying, The Son of man must be delivered into the hands of sin- ful men, and be crucified, and the third day rise again. 8 And they remembered his words, 9 And returned from the sepul- chre, and told all these things unto the eleven, and to all the rest. 10 It was Mary Magdalene, and ^ Joanna, and INIary the mother of James, and other tuomen that were with them, which told these things unto the apostles. 11 And their words seemed to them as idle tales, * and they be- lieved them not. 12 Then ^ arose Peter, and ran unto the sepulchre ; and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. 13 And, behold, two * of them went that same day to a village called Emmaus, which was from Jerusalem about threescore furlongs. 14 And they talked together of all these things which had happened. g Matt. 16.21. 17.23. Mar.8.31. 9.31. c.9. 22. Jno.2.22. A c.8.3. i Ge.19.14. 2Ki.7. 2. Job 9.16. Ps.126.1. Ac.12.9,15. j Jno 20.3,6. k Mar.l6.12. was situated to the west of Jerusalem IT Three-score furlongs. Sixty furlongs, or about seven or eight miles. It is not certain that these were apostles, but the contrary seems to be implied in ver. 33. See Note on that verse. If they were not, it is probable that they were inti- mate disciples who may have been much with the Saviour during the lat- ter part of his ministry, and the closing scenes of his life. But it is wholly un- known why they were going to Em- maus. It may have been that this was their native place, or that they had friends in the vicinity. They seem to have given up all for lost, and to have come to the conclusion that Jesus was not the Messiah, though they naturally 163 LUKE. [A. D. 33. 15 And it came to pass, that, while they communed * together and reasoned, Jesus himself drew near, and went with them. 16 But their eyes were hoi den, ^ (hat they should not know him. 17 And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad % a Mal.3.16. Matt.18.20. ver.36. 6 Jno. 20.14,15. 21.4. conversed about it, and there were ma- ny things which they could not explain. Their master had been crucified con- trary to their expectation ; their hopes dashed ; their anticipation disappointed, and they were now returning in sad- ness, and very naturally conversed, in the way, of the things which had hap- pened in Jerusalem ! 15. Communed together. Talked to- gether. IF A?id reasoned. They rea- soned, doubtless, about the probability or improbabiUty that Jesus was the Messiah ; about the evidence of his resurrection; and about what was to be done in the present state of thmgs. IT Jesus himself drew near, &c. The disciples were properly employed. Their minds were anxious about tiie state of things, and they endeavored to arrive at the truth. In this state of things Jesus came to solve their doubts, and estabhsh them in the beUef that he was the Christ. And we may learn from this, that Christ will guide those who are sincerely endeavoring to know the truth. They who candidly and se- riously endeavor to ascertain what is true and right, he will guide ; and often in an unexpected manner he will ap- pear, to dissipate their doubts, and scatter all their perplexities. Our duty is sincerely to strive to ascertain the Iruvn, and to do his will ; and if his people do this, he will not leave them to perplexity and wandering. 16. Their eyes were holden. This expression is used merely to denote that they did not k7iow who he was. It does not appear that there was any thing su- pernatural or miraculous in it ; or that God used any power to blind them. It may easily be accounted for without any such supposition, for 1st. Jesus appeared w« another form (Mark xvi. 12) ; i. e., in 18 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 pas3 there in these days 1 19 And he said unto them. What things ? And they said unto him, Concerning Jesus of Nazareth, which was a ** prophet mighty * in cJno.19.25. dc.7.16. Jno.3.2. Ac.2.22. an appearance different from his; usual appearance. 2d. They were noi ex- pecting to see him — indeed they did not suppose that he was alive, and it required the strongest evidence to con- vince them that he was really risen from the dead. 17. What manner of communicat ions , &c. What is the subject of your con- versation ? What is it that has so much affected your minds ? They were deeply affected in the recollection of the death of Jesus ; and, as became all Christians, they were conversing about him, and were sad at the overwhelming events that had come upon them. 18. Art thou 07ily a stranger? &c. This is an expression of surprise that he should be unacquainted with an affair that had made so much noise, and been attended with so remarkable circum- stances. The word stranger here de- notes one who had come to reside at a place only for a time, not a permanent inhabitant. Many Jews came up from all parts of the world to Jerusalem, to keep the passover there. They took Jesus to be such a stranger, or foreign- er. The meaning of this verse may be thus expressed. ' The affair concern- ing which we are sad has been public, well-known, and has made a great talk and noise, so that all, even the strangers who have come up to remain there but a httle time, are well acquainted with it. Art thou the only one of them who has not heard it ? Is every body so well acquainted with it, and thou has-t not heard of it ? It is a matter of sur prise, and we cannot account for it.' 19. A prophet. A teacher sent from God. They did not now call him the Messiah, for his death had led them to doubt that. But they had no doubt that he was a distinguished prophet, Tfa« A.D.33.] CHAPTER XXIV. 169 deed and word before God and all the people : 20 And * how the chief priests and our rulers delivered him to be condemned to death, and have cru- cified him. 21 But we trusted that it had been * he which should have re- deemed Israel : and beside all this, t!o-day is the third day since these things were done, 22 Yea, and certain women * also of our company made us astonish- ac,23.1. Acl3.27,28. 6 c.l.6a Ac.1.6. evidence of that was- so clear that they could not call it in question. IT Mighty in deed. Powerful in working miracles, in raising the dead, healing the sick, &c. ^ In word. In teaching. IT Be- fore God and all the people. Manifestly, pubhcly. So that God owned him, and the people regarded him as a distin- guished teacher, 20. See chapter xxiii. 21. We trusted. We hoped, and expected. IT Should have redeemed Is- rael. That he was the Messiah, who would have delivered the nation from the Romans. IT Besides all this. It is to be observed that Cleopas or Alpheus, states things just as they occurred to his own mind. There is Utile connex- ion. His mind is confused and dis- tracted. There were so manj'' things that were remarkable in Jesus ; there was so much evidence that he was the Messiah ; their hopes had been so sud- denly dashed by his death, and the suc- ceeding events had been so remarkable, that his mind was confused, and he knew not what to think. The things which he now stated served to increase his perplexity. The expressions here are perfectly natural. They bespeak an agitated mind. And they are among the simple touches of nature, which show that the book was not forged. If this had been an imposture, this artless and perplexed narrative would not have been thought of. ^ To-day is the third day, &c. Jesus had foretold them that he would rise on the third day. This they did not understand ; but it is not improbable that they looked to this day expecting something wonderful, and that the visit to the sepulchre had called Vol. II. — 15 ed, which were early at the sepul- chre : 23 And when they found not his body, they came, saying that they had also seen a vision of angels, which said that he was alive. 24 And certain ** of them which were with us went to the sepulchre, and found it even so as the women had said ; but him they saw not. 25 Then he said unto them, * O fools, and slow of heart to believe all that the prophets have spoken ! cver.9.10. rfver.l2. e IIe.5.]l,12. it to their recollection ; and they were more and more amazed when they put all these things together. As if they had said, 'the third day is come, and we have not seen him. Yet we begin to remember his promise — the an- gels have informed us that he is alive — but we do not know how to put these things together, and what to make of them.' 22, 23. Certain women. See Matt, xxviii. 1 — 7. John xx. 12. ^ A vision ofaneels. An appearance of angels, or they had seen angels. See John xx. 12. 24. Certain of them which were with us. Peter and John. See Johnxx. 2—9. 25. fools. The word fcol some- times is a term of reproach denoting wickedness. In this sense we are for- bidden to employ it in addressing an- other. Malt. V. 22. That, however is a different word in the Greek, from this here. The one there used implies contempt, but that in this place denotes weakness or dulness. He reproached them for not seeing what he had him self so clearly predicted, and what had been foretold by the prophets. It does not in the original imply as much re- proach as the word fool does among us. It was not an expression of contempt, it was an expression denoting merely that they were thoughtless, and that they did not properly attend to the evidence that he must die and rise again. IF Slov: of heart to believe. Not quick to per- ceive. Dull of learning. They had suffered their previous opinions and prejudices to prevent their seeing the evidence that he must die, and rise from the dead. ^ All that the prophets havs spoken. Respecting the character and 170 26 Ought « not Christ to have suffered these things, and to enter * into his glory ? 27 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 went : and he «ver.4G. Ac.n.3. He.9.22,23. 6 IPe.l. 3.11. LUKE [A. D. 33. ' made as though ho would have gone farther. 29 But they constrained him, saying. Abide with us ; for it is tov/ard evening, and the day is far spent. And he went in to tarry wilh them. 30 And it came to pass as he sat at meat with them, he ^ took breads c ver.44. Ac.3.22. d Ac. 10.43. 26i2i cGe.^.26. Mar .6.48. /Matt.l4.l9. sufferings of the Messiah. See Note on ver. 27. 26. Ought not Christ, &,c. Ought not the Messiah. Was there not evi- dence that he would do it ; and was it not indispensable that he should, in or- der to fulfil the prophecies ? The ne- cessity of his suffering these things re- ferred to here was that it was foretold that he would. The reason why it was predicted, and why it was necessary that it should be, was that God was just ; that it was proper that he should manifest his justice, and do honor to his law, and secure the due regard for his government while he pardoned the guilty. 27. Beginning at 3Ioses. At the writings of Moses, or at the beginning of the Old Testament; or rather the word beginning should be separated from what follows, denoting simply that he commenced his discourse, and not that he began at the prophets as viell as at Moses. Thus, ' And commencing his discourse, or replying to them, ho expounded from Moses and the pro phets,' &c. IT All the prophets. The books of the Old Testament generally. IT He expounded. He explained or in- terpreted it to them. Probably he showed them that their notions of the Messiah were not according to the scriptnres. They expected a temporal prince ; they were confounded because Jesus had not assumed the regal power, but had been put to death. He showed them that according to the prophecies he ought to suffer, and that his death tlierefore was no argument that he was not the Messiah. IT In all the scrip- tures. In all the writings of the Old Testament. They were called scrip- tures, because they were written — the art of printing being then unknown. TJ" The things concerning himself. Con- cerning the Messiah. It does not ap pear that he applied them to himself, but left them probably to make the ap- plication. He showed what the scrip- tures foretold ; and they saw that these things applied to Jesus of Nazareth ; and began to be satisfied that he was the Messiah. The most striking pas- sages foretelhng the character and suf- ferings of Christ, are the following, which we may suppose it possible our Saviour dwelt upon to convince them that though he was crucified, yet he was the Christ. Gen. iii. 15. Deut. xviii. 15. Gen. xlix. 10. Num. xsi. 8, 9. Compare John iii. 14 ; Isa. liii. , Dan. ix. 25—27; Isa. ix. 6, 7 ; Ps. ex, xvi. xxii. ; Mai. iv. 2 — 6. 28. He made as though he would have gone further. He did not say he would go further, but he kept on as if it was not his intention to stop ; and doubtless he would have gone on, if they had not constrained him to tarry. 29. Constrained him. They urged him, or pressingly invited him. They did not yet perceive that it was Jesus, but they had been charmed and de- lighted with his discourses ; and they wished to hear him farther, and to show him kindness. Christians are delighted with communion with the Saviour. They seek it as the chief object of their desire, and they find their chief pleasure in fellowship with him. They felt it a privilege to entertain the preach- er ; and so those to whom the' gospel is preached, and who love it, feel it a pri- vilege, and not a burden, to make those comfortable who bear to them the mes- sage of salvation. IT Abide with us. Remain with us ; or pass the night in our house. 30. Sat at meat. Reclined at the ta- ble ; or while he was at supper, li^ He took bread and blessei li, &c. This A. D. 33.] CHAPTER XXIV. 171 and blessed zV, and brake, and gave to them. 31 And their eyes were opened, and they knew him ; and he ^ vanish- ed out of their sight. 32 And they said one to another, 1 or, ceased to be seen of them. was the office of a master of the feast ; and perhaps this first attracted particu- larly their attention. Though he was in their house, yet he acted as masic of the feast, as he used to do with them before his death. Perhaps also as he gave them the bread they observed the prints in his hands, and they knew that It was Jesus. This was not a sacra- mental, but a common supper ; yet our .Saviour sought a blessing on the food, and thus set an example to all his fol- lowers to acknowledge God in his dailv gifts, and to seek his benediction in all our enjoym.ents. 31. Their eyes were opiiied. The ob- !?curity was removed. TheV saw him to be "the Messiah. Tbeir doubts were gone, and they saw clearly that he was risen, and was truly, as they had long hoped, the Saviour of men. It is not meant that they were before blind, but that they did not know till then who he was. ^ He va?iishcd out of their sight. He s.iddenly departed. It does not ap- ftear that there was any thing miracu- ous in this; but during their surprise, he took the opportunity suddenly to withdraw from them. 32. Our heart hunt within us. This is an expression denoting the deep in- tere^ and pleasure they felt in his dis- course, before they knew who he was. They now recalled his instruction ; they remembered how his words reach- ed the heart as he spoke to them ; how convincingly he had showed them that the Messiah ought to suffer, and how, while he talked to them of the Christ that they so much loved, their hearts glowed with intense love. This was not true of them alone. All the followers of Jesus know how precious and tender are the communications of the Saviour, and how the heart glows with intense love as they think, or hear of his life, and sufferings, and death. If He opened to us. He explained to us the scriptures. See ver. 27. This narrative showe us, 1st. How blind men may be to the plainest doc- Did not our heart burn " within us, while he talked with us by the way, and while he opened to us the scrip- tures 1 33 And they rose up the sam« hour, and returned to Jerusivlem, a Ps.39.3. Je.20.9. 23.29. trines of the scriptures, until they tire explained to them. These disciplea had often read or heard the scriptures, but never till then did they know that the Messiah must suffer. 2d. It is proper to have persons to explain the scriptures. Jesus did it while on earth ; he does it now by his spirit ; and he has appointed his ministers, whose business jit is to explain them. 3d. If men at- tempt to explain the Bible, they should themselves understand it. They should give their time and talents to a suitable preparation to explain the sacred vo- lume. Preaching should consist in real, and not fancitd explanations of the scriptures ; the real doctrines which God has taught in his word, and riot the doctrines that men have taught in their systems. 4th. Here was convinc- ing evidence that Jesus was the Mes- siah. This was but one of many histances where Jesus convinced his disciples contrary to their previous be- lief. In this case the evidence was abundant. Yie first satisfied them from the Old Testament that the very things which had happened were foretold ; he then dissipated every doubt, by show- ing himself to them, and convincing them that he was truly the Christ. There was no chance here for decep- tion, and juggling. Who would have met them, and talked with them, in this way, but the real Saviour ? Who j would have thought of writing this nar- j rative to help an imposture ? What I impostor would have recorded the dul- ness of the disciples as to the plain de- j clarations of the Old Testament, and then have thought of this device to prop up the narrative ? Every thing about this narrative — its simplicity — its ten- derness — its particularity — its perfect nature — and its freedom from all ap- pearance of trick — shows that it was taken from real life ; and if so, then the Christian religion is true ; for here is evidence that Jesus rose from the dead. 33. The same hour. Though it was late, and they had stopped as they 172 LUKE. [A. D. 33. and found the eLjven gathered to- gether, and them that were with them, 34 Saying, The Lord is risen in- deed, and hatli " appeared to Simon. 35 And they told what things were done in the way, and how he Was known of them in breaking of bread. 36 And * as they thus spake, Je- elCo.15.5. ft Mar.l6.14,&c. Jno.20.19,&c. thought for the night, yet such was their joy, that they hastened to tell it to their companions and friends. It was natural and proper ; and it shows how quick and ready they who have found the Saviour are to tell it to others. Young converts to Christ should hasten to tell their joy, and should not shrink at self- denial, to proclaim to others what God hath done for the soul. Ps. Ixvi. 16. " My lips and cheerful heart prepare To make his mercies known; Come ye thai fear my God, and hear The wonders he hath done. When on my head huge sorrows fell, I sought his heavenly aid, He saved my sinking soul from hell, And death's eternal shade." ^ Phe eleven. The eleven apostles. Ju- das was now dead. This shows that uhe two that went to Emmaus were not apostles. 34. Saying. The eleven said this. IT Hath appeared to Simon. To Peter. It is not known precisely when this happened, as the time and place are not mentioned. Paul has referred to it in 1 Cor. XV. 5 ; from w^hich it appears that he appeared to Cephas or Peter before he did to any other of the apos- tles. This was a mark of special love and favor, and particularly after Peter's denial it showed how ready he was to pardon, and how willing to impart com- fort to those who are penitent, though their sins are great. 36, 37. Jes7is stood in the midst of them. This was when the apostles were assembled, and when they had closed the doors for fear of the Jews. John XX. 19. It was this fact, as well as his audden and unexpected appearance, that alarmed them. The doors were shut ; and the suddenness of his appearance led them to suppose they had seen a sus himself stood in the midst of them, and saith unto them. Peace be unto you. 37 But they were terrified and affrighted, and supposed <= that they had seen a spirit. 38 And he said unto them, Why are ye troubled ] and why do thoughts arise in your hearts 1 39 Behold my hands and my c Mar.6.49. spirit. ^ Peace be to you. This was a form of salutation among the Hebrews, denoting a wish of peace and prosperity. See Gen. xliii. 23. It was peculiarly appropriate for Jesus, as he had said before his death that he left his peace with them as their inheritance (John xiv. 27), and as they were now alarmed, and fearful at their state, and trembling for fear of the Jews. John xx. 19. 38. Why are ye troubled 1 Why are you alarmed or frightened ? And why do thoughts, &c. The word thoughts here means doubts, or suspicions. It is used in this sense also in 1 Tim. ii. 8. The doubts which they had were whe- ther he was the Christ. He reproves them for doubting this, for, 1st. The scriptures had foretold his death ; 2d. He had himself repeatedly done it ; and, 3d. They bad now the testimony of Peter that he had seen Jesus alive, and oi the angels that he was risen. After all this evidence Jesus reproves them for doubting whether he was truly the Messiah. 39 — 43. Behold my hands, &c. Jesus proceeds to give them evidence that he was truly the same person that had been crucified. He first showed them his hands and his feet — still pierced, and with the wounds .made by the nails, still open. Compare John xx. 27. He told them to handle him, and see him. He ate before them. All this was to satisfy them that he was not, as they supposed, a spirit. Nor could better evidence be given. He appealed to their senses ; and performed acts which a disembodied spirit could not do. ^ Hajidle me. Or touch me, feel of me. Compare John xx. 27. '^ A7td see. Be convinced ; for you could not thus handle a spirit. The object here was to convince them that his body bad really come to life, ''i For a spirit, A. D. 33.] CHAPTER XXIV. Yid feet, that it is I myself : handle me, and see ; for a spirit hath not flesh and bones, as ye see me have. 40 And when he had thus spoken, he shewed them his hands and his feet. 41 And while they yet believed " not for joy, and wondered, he said unto them, Have * ye here any meat] 42 And they gave him a piece of a broiled fish, and of an honey-comb. a Ge.45.26. b Jno.21.5,&;c. c Ac.lO. 41. &c. He appeals here to what they well knew. And this implies that a spirit may exist separate from the body. That was the view of the apostles, and our Saviour distinctly countenances that belief 41. Believed not for joy. Their joy was so great, and his appearance was so sudden and unexpected that they were bewildered, and still souo;ht more evidence of the truth of what they wished to believe. This is a specimen of perfect nature. We have similar ex- pressions in our language. The news is too good to be true ; or, I cannot be- lieve it, it is too much for me. ^ Any meat. This word does not mean meat in our sense of it, but in the old English sense denoting any thing to eat. 42. Ho7iey-comb. Honey abounded in Palestine, and was a very common article of food. Bees lived in caves of the rocks ; in the hollows of trees ; and were also kept as with us. The disci- ples gave probably just what was their own common fare, and what was ready at the time. 44. These are the words. Or this is ihe fulfilment of what I before told you respecting my death. See Luke xviii 33 ; Mark x. 33. IF While I was yet with you. Before my death. While I was with you as a teacher, and guide. ^ Ift the law of 3Ioses. The five books of Moses — Genesis, Exodus, Leviticus, Numbers, Deuteronomy. Among the Jews this was the first division of the Old Testament, and was called the law. T The prophets. This was the second and largest part of the Hebrew scrip- tures. It comprehended the books of Joshua, Judges, 1 and 2 Samuel, 1 and 2 Kings, which were called the former 1.5* 43 And he took zV, and did eat * before them. 44 And he said unto them. These '^ are the words which I spake unto you, while I was yet with you, that all * things must be fulfilled which were written in the law of Moses, and in the / prophets, and in the ^ concerninsf me. 45 Then opened he their under standing, that they might under stand the scriptures, d Matt. 16.21. ec.21.22. Ac 3.18. 13.27 33. /ver.27. 5- Ps.22.110,&c. prophets; and Isaiah, Jeremiah, Eze- kiel and the twelve smaller books from Daniel to Malachi, which were called the latter prophets. *A The Psalms. This word here probably means what were comprehended under the name of Ha- gio^rapha, or holy writings. It com- prehended the Psalms, Proverbs, Job, Songs of Solomon, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra, and Nehemiah, and the two books of Chronicles. This division of the Old Testament was in use long before the time of Christ, and was what he refer- red to here. And he meant to say that in each of these divisions of the Old Testament there were prophecies re- specting himself The particular sub- ject before them was his resurrection, from the dead. A most striking pre- diction of this is contained in Ps. xvi. 9—1 1 . Compare it with Acts ii. 24—32 ; xiii. 35 — 37. 45. Opened he their understanding. Enabled them fully to comprehend the meaning of the prophecies that foretold his death and resurrection. They had seen him die ; they now saw him risen. Their prejudices, by his mstructions, and by the facts which they could no longer call in question, were removed, and they no longer doubted that he was the Messiah, and that all x\\e facts in the case which had before confounded them, could be easily accounted for. Here we may learn, 1st. That /acts or truths will yet remove the mysteries that we now see in religion. 2d. That our pre- judices, and our preconceived opinions, are one cause of our seeing so many mysteries in the Bible. If a man is wiUing to take the plain declarations of the Bible, he will be httle perplexed 174 LUKE. [A. D. 33. 46 And said unto them, Thus it is written, and thus it behoved Christ °- to suffer, and to rise ^ from the dead the third day : 47 And that repentance and *= re- mission of sins should be preached in his name among all nations, be- ginning at Jerusalem. 48 And ye are witnesses '^ of these things. a Is.63.3,5. Ac.4.12. b 1 Pe.1.3. c Ac.5. 31. 13.38. with mysteries. 3d. That God only can open the mind so as fully to com- prehend the scriptures. He only can overcome our prejudices — open our hearts — and dispose us to receive the ' engrafted word with meekness, and with the simplicity of a child. See Acts xvi. 14 ; James i. 21 ; Mark x. 15. 4th. The design of God's opening the un- derstanding is that we may be ac- ' quainted with the scriptures. It is not ; that we may be made wise above what i is written, but that we may submit our- selves wholly to the word of God. 46. It behoved. It became ; it was proper or necessary that the Messiah should thus suffer. It was predicted of him, and all things have happened as it was foretold. 47. Repentance. Sorrow for sin, and forsaking of it. It was proper that the necessity of repentance should be preached among all nations, for all were sinners. See Acts xvii. 30. ^ Eemls- sion of sins. Pardon or forgiveness of sins. It should be proclaimed that all men should repent, and that those who are penitent may now be pardoned. IT In my name. By my command it should be proclaimed that men should I repent, and by my merit they may be ' pardoned. Pardon is offered by the j authority of Christ to all nations, and this is a sufficient warrant to offer the gospel to every man. If Beginning at Jerusalem. This was the dweUing of his murderers, and it shows his readi- ness to forgive the vilest sinners. It was the holy place of the temple, the habitation of God, the place of the so- lemnities of the ancient dispensation, to which the Messiah came, and it was proper that pardon should be first pro- claimed there. This was done. The gospel was first preached there. See 49 And, behold, I send the pro- mise of my Father upon you : bui tarry ye, in the city of Jerusalem, until ye be endued with power from on high. 50 And he led them out as far as to Bethany ; and he lifted up his hands, and blessed them. 51 And it came to pass, while he blessed them, he was parted d Ac.1.8. e Is.44.3. Joel 2.28,&;c. Ac.2. 1-21. 1.8. Acts ii. Paul also, in his travels, preached the gospel first to the Jews, the ancient people of God, offering them pardon through their own Messiah ; and when they rejected it, turned to the Gentiles. Acts xiii. 46. 48. Are ivitnesses of these things. Of my life, my sufferings, my death, and my resurrection. How solemn was their office to testify these things to the world, and in the face of sufferings and death to go and proclaim them to all nations ! In like manner, all Christiana are witnesses for Christ ; tliey are the evidences of his mercy and his love ; and they should live so that others might also be brought to see and love the Saviour. 49. The promise of my father. The promise which the father had made to them through the Saviour. See Matt. X. 19 ; John xiv. 16, 17, 26. The pro- mise was, that they should be aided by the power of the Holy Ghost. He also doubtless referred to the promise of God made in the days of Joel, respecting the outpouring of the Holy Ghost. See Joel ii. 28, 29, compared with Acts ii. 16 — 21. ^ Endued with power from on high. The power which would be given them by the descent of the Holy Ghost. The power of speaking with tongues, of working miracles, and of preaching the gospel with the attending blessing and aid of the Holy Ghost. This was accomplished in the gift of the Holy Spirit on the day of Pentecost. See Acts ii. 50. 51. To Bethany. See the Note on Mark xvi. 19. Bethany was on the eastern declivity of the mount of OHves, from which our Lord was taken up to heaven. Acts i. 12. Bethany was a favored place. It Was the abode of Martha, and Mary, and Lazarus, and A.D.33.] CHAPTER XXIV. 175 from them, and carried " up into heaven. 53 And '' they worshipped him, and returned to Jerusalem with great joy; a Ac J. 9. He.4.14. our Saviour delighted to be ther€. From this place also he ascended to his Father and our Father, and to his God and our God. ^ While he blessed them. While he commanded his benediction to rest upon them ; while he assured them of his favor, and commended them to the protection and guidance of God, in the dangers, trials, and conflicts, which they were to i^ieet in a sinful and miserable world. 52. They worshipped him. The word worship does not oitmys denote religious homage. But here it is to be remai-ked, 1st. That they offered this v/orship to an absent Savioiu*. It was after he left them, and had vanished out of their sight. It was therefore an act of reli- gion, and was the/r«< religious homage that was paid to Jesus after he had left the world. 2d. If they worshipped an ©baenl Saviour— a Saviour unseen by 53 And were continually in the temple, praising "^ and blessing God. Amen. * Matt.28.9,f; c Ac.2.46,47. 5.42. the bodily eye — it is right for us to do it It was an example which we may and should follow. 3d. If worship may be rendered to Jesus, he is divine. See Exodus XX. 4, 5. 53. Were continually in the temple. Until the day of Pentecost : that is, about ten days after. See Acts ii. IT Praising andUessing God. Chiefly for the full proof that the Messiah had come, has redeemed them, and had ascended to heaven. "Thus the days of their mourning were ended." They were filled with happiness at the assurance of redemption, and expressed what eve ry Christian should feel — fulness of joy at the glad tidings that a Saviour has died, and risen, and ascended to God ; and an earnest desire to pour forth, in the sanctuary, prayers and thanksgiv- ings to the God of grace for his merer {43 a lost and mined world. PREFACE TO THE GOSPEL ACCORDING TO JOHN. John, the writer of this Gospel, was the son of Zebedee and Salome. Com- pare Matt, xxvii. 56, with Mark xv. 40, 41. His father was a fisherman of Galilee, though it would appear that he was not destitute of property, and was not in the lowest condition of life. He had hired men in his employ. Mark i. 20. Salome is described as one who attended our Saviour in his travels, and ministered to his wants. Matt xxvii. 55. Mark xv. 41. Jesus commended his own mother Mary, oii the cross, to John, and he took her to his own home (John xix. 26,27.), with whom, history informs us, she lived until her death, about fifteen years after the crucifixion of Christ ; and John was known to Caiaphas, the high priest. John xviii. 15. From all this it would seem not improbable that John had some property, and was better known than any of the other apostles. He was the youngest of the apostles when called, and lived to the greatest age, and is the only one who is supposed to have died a peaceful death. He was called to be a follower of Jesus while engaged with his father and his elder brother James, mending their nets at the sea of Tiberias. Matt. iv. 21. Mark i. 19. Luke v. 10. John was admitted by our Saviour to peculiar favor and friendship. One of the ancient fathers (Theophylact) says that he was related to our Saviour. " Joseph," he says, " had seven children by a former wife, four sons and three daughters, Martha, Esther, and Salome, whose son John was ; therefore Salome was reckoned our Lord's sister, and John was his nephew." If this was the case, it may explain the reason why James and John sought and expected the first places in his kingdom. Matt. xx. 20, 21. These may also possibly be the persons who were called our Lord's " brethren" and *' sisters." Matt. xiii. 55, 56. And it may also explain the reason why our Saviour committed his mother to the care of John on the cross. John xix. 27. The two brothers, James and John, with Peter, were several times admitted to peculiar favors by our Lord. They were the only disciples that were per- mitted to be present at the raising of the daughter of Jairus (Mark v. 37 ; Luke viii. 51); they only were permitted to attend our Saviour to the mount where he was transfigured : Matt. xvii. 1. Mark ix. 2. The same three were permitted to be present at his sufferings in the garden of Gethsemane. Matt xxvi. 36 — 45. Mark xiv. 32 — 42. And it was to these disciples, together with Andrew, to whom our Saviour especially addressed himself when he made (177) CiXXVlll PREFACE. known the desolations that were coining upon Jerusalem and Judea. Comi)are Matt. xxiv. 12; Mark xiii. 3, 4. John was also udmiited to peculiar friendship with the Lord Jesus. Hence he is mentioned as " that disciple whom Jesus loved " (John xix. 26), and he is represented (John xiii. 23) as leaning on Je- sus' bosom at the institution of the Lord's supper ; an evidence of peculiar friendship. See Note on that place. Though the Redeemer was attached to all his disciples, yet there is no absurdity in supposing that his disposition was congenial with that of the meek and amiable John ; thus authorising, and set- ting the example of, special friendships among CJiristians. To John was committed the care of Mary, the mother of Jesus. After the ascension of Christ he remained some time at Jerusalem. Acts i. 14 ; iii. I ; iv. 13. John is also mentioned as having been sent down to Samaria to preach the gospel there with Peter (Acts viii. 14—25), and from Acts xv. it appears that he was present at the council at Jerusalem, A. D. 49 or 50. All this agrees with what is said by Eusebius, that he lived at Jerusalem till the death of Mary, fifteen years after the crucifixion of Christ. Till this time it is probable that he had not been engaged in preaching the gospel among the Gentiles. At what time John went first among the Gentiles to preach the gospel is not certainly known. It has commonly been supposed that he resided in Judea and the neighborhood until the war broke out witli the Romans, and that he came into Asia Minor about the year 66 or 70. It is clear that he was not at Ephesus at the time that Paul visited those regions, as in all the travels of Paul and Luke there is no mention ever made of John. Ecclesiastical history informs us that he spent the latter part of his life in Asia Minor, and that he resided chiefly in Ephesus, the chief city of that coun- try. Of his residence there, little is certainly known. In the latter part of his life he was banished to Patmos, a small desolate island in the -^gean sea, about twenty miles in circumference. This is commonly supposed to have been dur- ing the persecution of Dornitian, in the latter part of his reign. Domitian died A. D. 96. It is probable that he returned soon after that, in the reign of the emperor Trajan. In that island he wrote the book of Revelation. Rev. i. 9. After his return from Patmos, he lived peaceably at Ephesus until his death, which is supposed to have occurred not long after. He was buried at Ephesus; and it has been commonly thought that he was the only one of the apostles who did not suffer martyrdom. It is evident that he lived to a very advanced period of life. We know not his age, indeed, when Christ called him to follow him ; but we cannot suppose it was less than 25 or 30. If so, he must have been not far from 100 years old when he died. Many anecdotes are related of him while he remained at Ephesus, but there is no sufficient evidence of their truth. Some have said that he was taken to Rome in a time of persecution, and thrown into a caldron of boiling oil, and came out uninjured. It has been said that going into a bath one day at Ephe- sus, he perceived Cerinthus, who denied the divinity of the Saviour, and that John fled from him hastily, to express his disapprobation of his doctrine. It is also said, and of this there can be no doubt, that during his latter years he was not able to make a long discourse. He was carried to the church, and was accustomed to say nothing but this: "Little children, love one another." At length his disciples asked him why he always dwelt upon the same thing. He replied, " Because it is the Lord's command ; and if this be done, it is suffi- ci'ent." Learned men have been much divided about the time when this Gospel wao written. Wetstein supposed it was written just after our Saviour's ascension ; Mill and Le Clerc, that it was written in 97; Dr. Lardner, that it was about the year 68, just before the destruction of Jerusalem The common opinion PREFACE. Clxxix is. that it was written at Ephesus, after his return from Patmos, and of course as late as the year 97 or 98. Nothing can be determined with certainty on the eubject, and it is a matter of very little consequence. There is no doubt that it was written by John. This is abundantly confirmed by the ancient fathers, and was not questioned by Celsus, Porphyry, or Juhan, the acutest enemies of revelation in the early ages. It has never been exten- sivelv questioned to have been the work of John, and is one of the books of the New' Testament whose canonical authority was never disputed. See Lardner; or Paley's Evidences. The design of writing it, John himself states. Ch. xx. 31. It was to show that .Tesus was the Christ, the Son of God, and that those who believed might have life through his name, This design is kept in view through the whole Gospel ; and should, be remembered in our attempts to explain it. Various at- tempts have been made to show that he wrote it to confute the followers of Ce- rinthus and the Gnostics, but no satisfactory evidence of such a design has been furnished. As he wrote after the other evangelists, he has recorded many things which ihey omitted. He dwells much more fully than they do on the divine character of Jesus ; relates many things pertaining to the early part of his ministry which they had omitted ; records many more of his discourses than they have done, and particularly the interesting discourse at the institution of the supper. See ch. xiv., XV., xvi., xvii. It has been remarked that there are evidences m this Gospel that it was not ■written for the Jews. He explains words and customs which to a Jew would have needed no explanation. See ch. i. 38, 41 ; v. 1, 2; vii. 2; iv. 9. The style in the Greek indicates that he was an unlearned man. It is simple, plain, unpolished ; such as we should suppose would be used by one in his circum- stances. At the same time it is dignified, containing pure and profound senti- ments, and is on many accounts the most difficult of all the books of the New Testament to interpret. It contains more about Christ, his person, design, and work, than any of the other Gospels. The other evangelists were employed more in recording the miracles, and giving external evidence of the divine mis- sion of Jesus. John is employed chiefly in telling us what he was, and what was his peculiar doctrine. His aim was to show, 1st. That Jesus was the Mes- siah. 2d. To show, from the words of Jesus himself, what the Messiah was. The other evangelists record his parables, his miracles, his debates with the scribes and Pharisees ; John records chiefly his discourses about himself. If any one wishes to learn the true doctrine respecting the Messiah, the Son of God, expressed in simple language, but with most sublime conceptions ; to learn the true nature and character of God, and the way of approach to his mercy- seat ; to see the true nature of Christian piety, or the source and character df religious consolation ; to have perpetually before him the purest model of cha- racter the world has seen, and to contemplate the purest precepts that have ever been delivered to man ; he cannot better do it than by a prayerful study of the Gospel by John. It may be added that this Gospel is, of itself, proof that can- not be overthrown of the truth of revelation. John was a fisherman, unhonor- ed and unlearned. Acts iv. 13. What man in that rank of life now could compose a book like this ? And can it be conceived that any man of that rank, unless under the influence of inspiration, could conceive so sublime notions of 'lod, so pure views of morals, and draw a character so inimitably lovely and pure as that of Jesus Christ ? To ask these questions is to answer them. And this Gospel will stand to the end of time as an unanswerable demonstration -hat the fisherman who wrote it was under a more than human guidance, and was, according to the promise that he has recorded (xvi. 13, compare xiv. 26), CIXXX PREFACE. guided into all truth. It will also remain as an unanswerable proof that the cha- racter which he has described — the character of the Lord Jesus — was real. It is a perfect character. It has not a flaw. How has this happened ? The at- tempt has often been made to draw a perfect character — and as often, in every other instance, failed. How is it, when Homer and Virgil and the ancient his torians have all failed to describe a perfect character, with the purest models, before them, and with all the aid of imagination, that in every instance they have failed ? How is it that this has at last been accomplished only by a Jewish fisherman? The difficulty is vastly increased if another idea is borne in mind. John describes one who he believed had a divine nature. Ch. i. 1. It is an attempt to describe God in human nature, or to show how the divine being acts when united with man, or when appearing in human form. And the description is complete. There is not a word expressed by the Lord Jesus, or an emotion ascribed to him, inconsistent with such a supposition. — But this same attempt was often made — and as often failed. Homer and Virgil and all the ancient poets have undertaken to show what the gods would be if they came down and conversed with man. And what were they ? What were Jupiter, and Juno, and Venus, and Mars, and Vulcan ? — Beings of lust, and envy, and contention, and blood. How has it happened that the only successful account which has been given of the divine nature united with the human, and living and acting as became such a union, has been given by a Jewish fisherman ? — How, unless the character was real, and the writer under a guidance far superior to the genius of Homer, and the imagination of Viigil — the guidance of the Holy Spirit? THE GOSPEL ACCORDING TO JOHN. CHAPTER I. N" " the beginning was the Word, * and the Word was aPT.8.22-31. Col.l.l6,l7. IJno 1.1. 1. In the he ginning. This expression IS used also in Gen. i. 1. To that place John evidently has allusion here, and means to apply to ' ' the word' ' an ex- Jression which is there appHed to God. n both places it clearly means "be- fore creation," " before the world was made," "when as yet there was no- thing." The meaning is, that the word had an existence before the world was created. This is not spoken of the man Jesus, but of that which became a man, or was incarnate. (Ver. 14.) The Hebrews, by expressions Hke this, com- monly denoted eternity. Thus the eter- nity of God is described (Ps. xc. 2) : Before the mountains were brought forth, &c. And eternity is commonly ex- pressed by the phrase, before the found- ation of the world. Whatever is meant by the term " word," it is clear that it had an existence before creation. It is not, then, a creature, or created being, and must be, therefore, uncreated and eternal. There is h\xi one Being that is uncreated, and Jesus must be therefore divine. _ Compare the Saviour's own declarations respecting himself in the following places : John viii. 58. xvii. 5. vi. 62. iii. 13. vi. 46. viii. 14. xvi. 2S. ^ Was the word. Greek, "was the Logos." This name is given to him who afterwards became Jlesh, or incar- nate (ver. 14) — i. e., to the Messiah. Whatever is meant by it, therefore, is applicable to the Lord Jesus Christ. There have been many opinions about the reason why this name was given to the Son of God, and about its meaning. Those opinions it is unnecessary to re- peat. The opinion which seems most plausible may be expressed as follows : 1st. A word is that by which we com- municate our \vill, by which we con- vey our thoughts, or by which we issue commands ; the medium of communi- eation with others. 2d. The Son of God may be called "the word," be- VoL. IT. — 16 with ^ God, and the Word wat. ■* God. &Re.l9.13. ec.17.5. dPh.2.6. He.1.8- 13. lJno.5.7. cause he is the medium by which God promulgates his will, and issues his commandment. See Hebrews i. 1 — 3. 3d. This term was in use before the time of John, (a.) It was used in the Chaldee translation of the Old Testa- ment ; as, e. g., Isa. xlv. 12 : "I have made the earth, and created man upon it." In the Chaldee it is, "I, by my word, have made," &c. Isa. xlviii. 13 : " Mine hand also hath laid the founda- tion of the earth." In the Chaldee, " By my word I have founded the earth." And so in many other places. (6.) This term was used by the Jews as applica- ble to the Messiah. In their writings he was commonly known by the term " Mimra." — i. e., "word;" and no small part of the interpositions of God in defence of the Jewish nation were declared to be by " the word of God." Thus, in their Targum on Deut. xxvi. 17, 18, it is said, " Ye have appointed THE WORD OF GoD a king over you this day, that he may be your God." (c.) This term was used by the Jews who were scattered among the Gentiles, and especially those who were conversant with the Greek philosophy. (6.) The term was used by the followers of Plato among the Greeks, to denote the second person of the Triiiity. The term nous or mind, was commonly given to this second person ; but it was said that this nous was the word, or reason of the first person. The term was therefore ex- tensively in use among the Jews and Gentiles before John wrote his Gospel ; and it was certain that it would be ap- plied to the second person of the Trinity by Christians, whether converted from Judaism or Paganism. It was impor tant, therefore, that the meaning of the term should be settled by an in- spired man ; and accordingly John, in the commencement of his Gospel, is at much pains to state clearly what is the true doctrine respecting the Logos, or (181) 182 JOHN. 2 The same was iit the beginning with God. word. It is possible also that the doc- trines of the Gnostics had begun to spread in the time ot John. They were an Oriental sect, and held that the Lo- gos or word was one of the Aeons that had been created, and that this one had been united to the man Jesus. If that doctrine had begun to prevail, it was of the more importance for John to settle the truth in regard to the rank of the Logos or word. This he has done so that there need be no doubt about his meaning. IT TVas vnth God. This expression denotes friendship, intimacy. Compare Mark ix. 19. John affirms that he was tcith God in the be- ginning — i. e., before the world was made. It implies, therefore, that he was partaker of the divine glory ; that he was blessed and happy with God. It proves that he was intimately united with the Father, so as to partake of his glory and to be appropriately called by the name God. He has himself ex- plained it. See John xvii. 5 : And nov:>, O Father, glorify thou me, with thine own self, with the glory which I had loith thee before the world tvas. See also John i. 18 : No man halh seen God at any time ; the only-begotten Son, which IS IN THE BOSOM OF THE FaTHER, hc hath declared him. See also John iii. 13 : The So?i of man, which is in heaven. Compare Phil. ii. 6, 7. ^ Was God. In the previous phrase John had said that the word was v;ilh God. Lest it should be supposed that he was a dif- ferent and i7iferior being, he here states that he loas God. There is no more unequivocal declaration in the Bible than this, and there could be no stronger proof that the sacred writer meant to affirm that the Son of God was equal with the Father. For, 1st. There is no doubt that by the Logos is meant Jesus Christ. 2d. This is not an at- tribute or quality of God, but is a real Bubsistence, for it is said that the Logos was made/e^A ; that is, became a man. 3d. There is no variation here in the manuscripts, and critics have observed that the Greek will bear no other con- struction than what is expressed in our translation — that the word was God. 4th. There is no evidence that John intended to use the word God in an in- ferior sense. It is not • the word was 3 All « things a Ps.33.6 were made Ei).3.9. j a God,' or the word was like God, but the word teas God. He had just used the word God as evidently applying to Jehovah, the true God; "and it is ab- surd to suppose that he would in the same verse, and without any indication that he was using the word in an infe- rior sense, employ it to denote a being altogether inferior to the true God. 5th. The name God is elsewhere given to him, showing that he is the supreme God. See Rom. ix. 5; Heb. i. 8, 9, 10—12 ; 1 John v. 20 ; John xx. 28. The meaning of this important verse may, then, be thus summed up : 1st. The name Logos, or word, is given to Christ in reference to his becoming the Teacher or Instructer of mankind ; the medium of communication- between God and man. 2d. The name was in use at the time of John, and it was his design to state the correct doctrine re- specting the Logos. 3d. The word or Logos existed before creation — of course was not a creature, and must have been, therefore, from eternity. 4th. He was with God — i. e., was united to him in a most intimate and close union before the creation ; and as it could not be said that God was with himself, it follows that the Logos was in some sense distirict from. God, or that there was a distinctio?i between his Father and the Son. When we say that one is with another, we imply that there is some sort of distinction between them. 5th. Yet, lest it should be supposed he was a different and inferior being — a creature — he affirms that he was God — i. e., equal with the Father. This is the foundation of the doctrine of the Trinity: 1. That the second person is in some sense distinct from the first. 2. That he is intimately united with him in essence, so that there are not two or more Gods. 3. That the second may be called by the same name, has the same attributes, perforrns the same works, and is entitled to the same ho- nors with the first ; and that therefore he is ''the same in substance, and equal in power and glory," with God. 2. The same. The word, or the Lo- gos. IF Was in the beginning with God. This seems to be a repethion of \vhat was said in the first verse. But it is repeated to guard the doctrine, and lo CHAPTER I. 183 ^iim ; and without him was not any hing made that was made. 4 In him* was life ; and the life was the light ^ of men. ac.5.2>j. lJno.5.1L i c.8.]2. srevenl the possibility of a mistake. ke had said that he was before crea- tion, and that he was wiih God. But he had ?iot said in the first verse that the union with God existed in the begin- ning. He now expresses that idea, and assures us that that union was not one that was commenced in time, and which | might be, therefore, a mere union of j feeling, or a compact, Uke that between any other beings, but was one which | existed • in eternity, and which was, therefore, a union of nature or essence. 3. All things. The universe. The expression cannot be hmited to any part | of the universe. It appropriately ex- ' presses every thing which exists — all the vast masses of material worlds ; and all the animals, and things, great or small, that compose those worlds. SeeRev.iv.il. Heb. i. 2. Col. i. 16. IT Were made. TJie original word is from the verb tohe, and signifies ^^were'^ by him. But it expresses the idea of creation here. It does not alter the sense, whether it is said, ' were by him,' or, ' were created by him.' It is often used in the sense of creating, or form- ing from nothing. See James iii. 9 : and Gen. ii. 4 ; Isa. xlviii. 7, in the Septua- ^int. 1i By him. In this place it is af- firmed that creation was effected by the word, or the Son of God. In Gen. i. 1, it is said that the being who created the heavens and the earth was God. In fs. cii. 25 — 28, this work is ascribed to Jehovah. The word, or the Son of God, is, therefore, appropriately called God. The work oi creation is uniform- ly ascribed in the scriptures to the se- cond person of the Trinity. See Col. i. 16. Heb. i. 2, 10. By this is meant evidently that he was the a^ent, or the efficient cause, by which the universe was made. There is no higher proof of Omnipote?ice than the work of crea- tion ; and hence God often appeals to that work to prove that he is the true God in opposition to idols. See Isa. xl. 18 — 28. Jer. x. 3 — 16. Ps. xxiv. 2 ; j Ixxxix. 11. Prov. iii. 19. It is absurd to say that God can invest a creature with Omnipotence. If he can make j a creature Omnipotent, he can make j hiin Omnisritnl , and can. ia the sanie way, make him Omnipresent, and in- finitely wise and good ; that is, he can invest a creature with all his own attri- butes, or make another bein^ hke him- self, or which is the same thing, there could be two Gods — or as many Gods as he should choose to make. But this is absurd. The being, therefore, that created all things must be divine ; and as this work is ascribed to Jesus Christ : and as it is uniformly in the scriptures declared to be the work of God, Jesus Christ is, therefore, equal vnth the Fa- ther. IT Without him. Without his agency ; his notice ; the exertion of his power. Compare Matt. x. 29. This is a strong way of speaking, designed to confirm, beyond the possibihty of doubt, what he had just said. He says, therefore, in general, that all things were made by Christ. In this part of the verse, he shuts out all doubt, and affirms that there was no exception; that there was not a single thing, how- ever minute or unimportant, which was not made by hun. In this way he con- firms what he said in the first verse. Christ was not merely called God, but he did the works of God ; and, there- fore, the name is used in its proper sense as implying supreme divinity. To this same test Jesus himself appeal- ed as proving that he was divine. John X. 37. If I do not the works of my Father, believe me not. John v. 17. My Father workelh hitherto, and I work. 4. In him was life. The evangehst had just affirmed (ver. 3.), that by the Logos or word, the world was originally created. One part of that creation con- sisted in breathirig into man the breath of life. Gen. ii. 7. God is declared to be life, or the living God, because he is the source or fountain of Ufe. This attribute is here ascribed to Jesus Christ. He not merely made the material worlds, but he also gave life. He was the agent by which the vegetable world be- came animated ; by which brutes live ; and by which man became a living soul, or was endowed with immortahty. This was a higher proof that the " word was God," than the creation of the material worlds. But there is another sense in which hp was life. The new creation* 184 JOHN. 5 And the light shineth in " dark- ness ; and the darkness compre- hended * it not. ac.3.19. JlCo.2.14. or the renovation of man, and restora- tion from a state of sin, is often com- pared with the first creation; and as the Logos was the source of life then, so in a similar, but higher sense, he is the source of life to the soul dead in trespasses and sins. Eph. ii. 1. And it is probably in reference to this, that he is so often called life in the writings of John. " For as the Father hath life in himself, so hath he given the Son to have life in himself." John v. 26. " He giveth life unto the world." John vi. 33. "I am the resurrection and the life." John xi. 25. " This is the true God and eternal Ufe." 1 John V. 20. See also 1 John i. 1, 2; v. 11. Acts iii. 15. Col. iii. 4. The meaning is, that he is the source, or the fountain of both natural and spiritual hfe. Of course he has the attributes of God. IT The life was the light of men. Light is that by which we see objects distinct- ly. The light of the sun enables us to discern the form, distance, magnitude, and relation of objects, and prevents the perplexities and dangers which re- sult from a state of darkness. Light is in all languages, therefore, put for knowledge — for whatever enables jas to discern our duty, and the path of safe- ty, and that saves us from the evils of ignorance and error. " Whatsoever doth make manifest is light." Eph. v. 13. See Isa. viii. 20 ; ix. 2. The Mes- siah was predicted as the light of the Church. Isa. ix. 2, compared with Matt, iv. 15, 16. Isa. Ix. 1. See John viii. 12. " I am the light of the world." xii. 35, 36, 46. "I am come a li^ht into the world." The meaning is, that the Lo- gos or word of God, is the instruclcr or teacher of mankind. This was done before his advent by his direct agency in giving man reason or understanding ; in giving his law, for the ' ' law was or- dained by angels in the hands of a me- diator,^' (Gal. iii. 19.); by his personal ministry when on earth ; by his Spirit vJohn xiv. 16, 26.) ; and by his minis- ters since. Eph. iv. 11. 1 Cor. xii. 28. 5. The light shineth in darkness. — Darkness, in the Bible, cornmonly de- notes ignorance, guilt, or misery. See 6 There was a man * sent from God, whose name was John. c Lu. 3.2,3. Isa. ix. 1, 2. Matt. iv. 16. Acts xxvi. 18. Eph. V. 8, 11. Rom. xiii. 12. It refers here to a wicked and ignorant people. When it is said that "the light shineth in darkness," it is meant that the Lord Jesus came to teach an ignorant, benighted, and wicked world. This has always been the case. It was so when he sent his prophets ; so dur- ing his own ministry ; and so in every age since. His efforts to enlighten and save men have been hke hght struggling to penetrate a thick, dense cloud ; and though a few rays may pierce the gloom, yet the great mass is still an impenetrable shade. IT Comprehended it not. The word means, admitted it not ; or received it not. The word com- prehend with us means to understand.. This is not the meaning of the original. The darkness did not receive or admit the rays of light ; the shades were so thick that the light could not penetrate them ; or, to drop the figure, men were so ignorant, so guilty, and debased, that they did not appreciate the value of his instructions ; they despised and reject- ed him. And so it is still. The great mass of men, sunk in sin, will not re- ceive his teachings, and be enhghtened and saved by him. Sin always blinds the mind to the beauty and excellency of the character of the Lord Jesus. It indisposes the mind to receive his in- structions, just as darkness has no affin- ity for light, and if the one exists, the other must be displaced. 6. A man sent from God. See Matt, iii. The evangehst proceeds now to show that John was not the Messiah, and to state the true nature of his office. Many had supposed that he was the Christ, but this opinion he corrects. Yet he admits that he was sent from God ; that he was divinely commission- ed. Though he denied that he was the Messiah, yet he did not deny that he was sent from or by heaven on an im- portant errand to men. Some have supposed that the sole design of this Gospel was to show that John the Bap- tist was not the Messiah. Though there is no foundation for this oj union, yet there is no doubt that one object CHAPTER I. 7 The same came for a witness, to bear witness of the Light, that all men through him might be- lieve. 8 He « was not that Light, but a Ac.19.4. 185 to bear witness of that was to show this. The main design was to show that Jesi^s was the Christ. Cb. XX. 31. To do this, it was proper in the beginning to prove that John was not the Messiah. And this might have been at that time an important object. John made many disciples. Matt. iii. 5. Many persons supposed that he might be" the Messiah. Luke iii. 15. John i. 19. Many of these disciples of John remained at Ephesus, the very place where John is supposed to have written this Gospel, long after the ascen- sion of Jesus. Acts xLx. 1 — 3. It is not Improbable that there might have been many others who adhered to John, and perhaps many who supposed that he was the Messiah. On these accounts, it was important for the evangelist to show that John was not the Christ, and to show also that he, who was exten- sively admitted to be a prophet, was an important witness to prove that Jesus of Nazareth was the Christ. The evangelist in the first four verses stated that " the word" was divine ; he now proceeds to state the proof that he was a man, and was the Messiah. The first evidence adduced, is the testimony of John the Baptist. 7, 8. For a witness. To give testi- mony. He came to prepare the minds of the people to receive him. Matt. iii. Luke iii.) ; to lead them by repentance to God ; and to point out the Messiah to Israel when he came. John i. 31. IT Of the light. That is, of the Mes- siah. Compare Isa. Ix. 1. ^ That all men, &c. That was the object of John's testimony, that all men might believe. He designed to prepare them for it ; to announce that the Messiah was about to come ; to direct the minds of men to him, and thus to fit them to believe when he came. Thus he bap- tized them saying, "that they should believe on him who should come after him." Acts xix. 4. And thus he pro- duced a very general expectation that the Christ was about to come. The testimony of John was peculiarly valu- able onthe following accounts : 1st. It 16* was sent Light. 9 That was which lighteth Cometh into the world b Is.49.6. the true Light, ' every man that was made when he had no personal ac- quaintance whh Jesus of Nazareth, and of course there could have been no col- lusion, or agreement to deceive them. John i. 31. 2d. It was sufficiently long before he came to excite general atten- tion, and to fix the mind on it. 3d. It was that of a man acknowledged by all to be a prophet of God, "for all men held John to be a prophet." Matt. xxi. 26. 4th. It was /or the express purpose of declaring beforehand that he was about to appear. 5th. It was disinterest- ed. He was himself extremely popular Many were disposed to receive him as the Messiah. It was evidently in his power to form a large party, and to be regarded extensively as the Christ, This was the highest honor to which a Jew could aspire ; and it shows the va- lue of John's testimony that he was Vvilling to lay all his honors at the feet of Jesus, and to acknowledge that he was unworthy to perform for him the office of the humblest servant. Matt. iii. 11. 'A Through him. Through John, or by means of his testimony. U" Was not that li^ht. Was not the Messiah. This is an expUcit declaration designed to satisfy all the disciples of John. The evidence that he was not the Messiah, he states in the following verses. From the conduct of John here, we may learn : 1st. The duty of laying all our honors at the feet of Jesus. 2d. As John came that all might believe, so it is no less true of the ministry of Jesus himself He came for a similar pur- pose, and we may all, therefore, trust in him for salvation. 3d. We should not rely too much on ministers of the gospel. They cannot save us any more than John could; and their office, as his was, is sim.ply to direct men to the Lamb of God that taheth away the sin of the world. 9. That was the true light. Not John, but the Messiah. He was not a false, uncertain, dangerous guide, out was one that was true, real, steady, and worthy of confidence. A false ight is one that leads to danger or erro; as Q 18C JOHN. 10 He was in the world, and the world wds made by him, and * the world knew him not. false beacon on the shores of the ocean may lead ships to quicksands or rocks ; or an ignis faUius to fens, and precipi- ces, and death. A true light is one that does not deceive us, as the true beacon may guide us into port, or warn us of danger. Christ leads none astray. All false teachers do. IT That light eth. That enlightens. He removes dark- ness, error, ignorance, from the mind. ^ Every man. I'his is an expression denoting, in general, the whole human race— Jews and Gentiles. John preach- ed to the Jews. Jesus came to he a light to lighten the Gentiles, as well as to be the gl-ory of the people of Israel. Luke ii. 32. IT That cometh into the v;orld. The phrase in the original is ambiguous. The word translated, "that cometh," may either refer to the light, or to the word man. So that it may mean either, ' this true light that cometh into the world, enlightens all ;' or, ' it <^nlightens every ma}i that cometh into the world.' Many critics, and among the fathers, Cyril and Augustine, have preferred the Ibrmer, and translated it, "The true light was he who, cominir \nto the worldrenhghtened every man." The principal reasons for this are, 1st. That the Messiali is often spoken of as he that cometh into the world. See ch. vi. 14 ; xviii. 37. 2d. He is often dis- tinguished as " the light that cometh into the world." Ch. iii. 19. " This is the condemnation that light is come into the world." Ch. xii. 46. "I am come a light into the world." Christ may be said to do what i^ accomplished by his command, or appointment. This pas- sage means, therefore, that by his own personal ministry, and by his "Spirit and apostles, hght, or teaching, is afforded to all. It does not mean that every in- dividual of the human family is en- hghtened with the knowledge of the gospel, for this never yet has been. But it means, 1st. That this light is not confined to the Jeio, but is extended to all — Jews and Gentiles. 2d. That it J9 provided for all, and offered to all. 3d. It is not affirmed that at the time that John wrote, all were actually en- lightened, but the word " lighteth" has II He * came unto his own, and his own received him not. b Ac.3.26. 13.46. the form of the future. This is that light so long expected and predicted, lohich, as the result of its coming intt the world, will ultimately enlighten all nations. 10. He was in the v:orld. This re- fers, probably, not to his pre-existence, but to the fact that he became incar- nate ; that he dwelt among men. ir Ajid the ujorld was made by him. This is a repetition of what is said in verse 3. Not only ma7i, but all material things, were made by liim. These facts are mentioned here to make what is said immediately after more striking, to wit : That men did not receive him. The proofs which he furnished that they o7ight to receive him were, 1st. Those given while he was m the world ; the miracles that he wrought, and his in structions: and 2d. The fact that the world was made by him. It was re- markable that the world did not know or approve its own maker. IT The world kneto him not. The word knew is sometimes used in the sense of approv- ing, or loving. Ps. i. 6. Matt. vii. 23. In this sense it may be used here. The world did not love or approve him, but rejected him, and put him to death. Or it may mean that they did not under- stand, or know, that he was the Mes- siah. For had the Jews known and believed that he was the Messiali, they would not have put him to death. 1 Cor. ii. 8. " Had they known it, they would not have crucified the Lord of glory." Yet ihey might have known it, and, therefore, they are not the less to blame. 1 1 . He came unto his own. His own land or country. It was called his land because it was the place of his birth. Also, because it was the chosen land where God delighted to dwell, and to manifest his favor. See Isa. v. 1 — 7. Over that land the laws of God had been extended ; and that land had been regarded as peculiarly his. Ps. cxlvii. 19, 20. ^ His oion. His own people. There is a distinction in the original words, which is not preserved in the translation. It may be thus expressed. He came to his own land, and his own CHAPTER I. 187 13 But as many ^ as received him, to them gave he ^ povrer to become the sons of God, even to them * that believe on his name : a Is.56.4,5. R0.8.I0. 1 Jno.3.1. l or, the right ; civ, privilege, J Ga.3.26. people received him not.' They were his people, because God had chosen ihem to be his above all other nations ; had given to them his laws ; and had signally protected and favored them. Deut. vii. 6 ; xiv. 2. ^ Received him not. Did not acknowledge him to be the Messiah. They rejected him ; put him to death agreeably to the prophecy. Isa. liii. 3, 4. — From this we learn, 1st. That it is reasonable to expect that those who have been peculiarly favored, should welcome the message of God. He had a right to expect, after all that had been done for the Jews, that tliey would receive the message of eternal Ufe.' So he has a riglit to expect that toe should embrace him and be saved. Yet 2d. It is not the abundance o{ mer- cies that inchne men to seek God. The Jews had been signally favored, but they rejected him. So, many in Chris- tian lands, live and die rejecting the Lord Jesus. 3d. Men are ahke m every age. All would reject the Saviour if left to themselves. All men are by nature wicked. There is no more cer- tain and universal proof of it, than the universal rejection qf the Lord Jesus. 12. To as many as received him. The great mass ; the people ; the scribes and rharisees, rejected him. A few in his hfetime received him, and many more after his death. To receive him, here, means to believe on him. This is ex- pressed at the end of the verse. IT Gave he povjer. This is more appropriately rendered in the margin by the word ^^ privilege.^' It is so used in 1 Mac. xi. 58. ""IT So7is of God. Children of God by adoption. See Note, Matt. i. 1. Christians are called sons of God, 1st. Because they are adopted by him. 1 John iii. 1. 2d. Because they are liJce him ; they resemble him, and have his spirit. 3d. They are united to the Lord Jesus, the "Son of God — are regarded by him as his brethren (Matt. xxv. 40.); and are, therefore, regarded as the child- ren of the Most High. ^ In his name. This is another way of saying, believ- eth in Mm. The 7tame of a person is 13 Which were bora, <= not of blood, nor of the will of the flesh, nor of the will of man, but ot God. c Ja.1.18, often put for the person himself. Ch. ii. 23 ; iii. 18. 1 John v. 13. From this verse we learn, 1st. That to be a child of God is a privilege — far more so than to be a child of a man, though in the highest degree rich, or learned, or honored. Christians are, therefore, more honoi'ed than any other men. 2d. God gave them this privilege. It is not by their own works or deserts : it is because God chose to impart this bless- ing to them. Eph. ii. 8. John xv. 16. 3d. This favor is given only to those who believe on him. All others are the children of the wicked one ; and no one who has not confidence in God, can be regarded as his child. No parent would acknowledge one for his child or approve of him, who had no confidence in him ; who doubted, or denied all he said, and who despised all his goodness. Yet this the sinner constantly does to- ward God, and he cannot, therefore, be called his son. 13. Which were born. This doubt- less refers to the neto birth, or to the great change in the sinner's mind, called regeneration, or conversion. It means that they did not become the children of God in virtue of their birth ; or be- cause they were the children o{ Jeios, or of pious parents. The term " to be born," is often used to denote this change. Compare John iii. 3 — 8. 1 John ii. 29. It illustrates clearly and beautifully, this great change. The natural birth introduces us to hfe. This is the beginning of spiritual life. Be- fore, the sinner is dead in sins. Eph. ii. 1. Now he begins to live for God. Before, he was in darkness. Now he is ushered into life. And as the natural birth is the beginning of life, so to be born of God is to be introduced :o real life, to light, to happiness, and to the favor of God. The term expresses at once the greatness, and the nature of the change. If Not of blood. Gi. plu- ral. Not of bloods ,- i. e. not of man. Compare Matt, xxvii. 4. The Jews prided themselves on being the descend- ants of Abraham. Matt. iii. 9. They 188 JOHN. 14 And the Word * was made flesh, and dwelt among us, (and * we beheld his glory, the glory as of a Lu.1.35. J Ti.3.16. supposed that it was proof of the favor of God to be descended from such an illustrious ancestry. In this passage this notion is corrected. It is not be- cause men are descended from an illus- trious or pious parentage that they are entitled to the favor of God ; or per- haps the meaning may be, not because there is a unioii of illustrious lines of ancestry or bloods in them. The law of Christ's kingdom is different from what the Jevs's supposed. Compare 1 Peter i. 23. It was necessary to be horn of God by regeneration. Possibly it may mean that they did not become children of God by the bloody rite of circumcision, as many of the Jews sup- posed they did. This is agreeable to the declaration of Paul in Rom. ii. 28, 29. IT Nor of the will of the flesh. Not by natural generation. IT Nor of the will of man. This may refer, perhaps, to the will of man in adopting a child, as the former phrases do to the natural birth ; and the design of using these ihree phrases may have been to say ihat they became the children of God not in virtue of their descent from illus- trious parents like Abraham ; not by their natural birth : and not by being adopted by a pious man. None of the ways by which we become entitled to the privileges of children of men can give us a title to be called the sons of God. It is not by human power, or agency, that men become children of the Most High. IT BiU of God. That is, God produces the change, and con- fers the privilege of being called his children. The heart is changed by his power. And no privilege of birth ; no unaided effort of man ; no works of ours, can produce this change. At the same time, it is true that no man is re- newed who does not himself (desire and will to be a believer — for the effect of the change is on his toill (Ps. ex. 3.) and no one is changed who does not strive to enter in at the strait gate. Phil. ii. 12. — This important verse, therefore, teaches us: 1st. That if men are saved they must be born again. 2d. That their salvation is not the result of their birth, or of any honorable or pious the only-begotten of the Fathe^ ,; full '^ of grace and truth. J2Pe.l.l7. lJno.l.1,2. c Ps.45.2. Col. 2.3,9. parentage. 3d. That the children of the rich and the noble, as well as of the poor, must be born of God if they will be saved. 4th. That the children of pious parents must be born again, or they cannot be saved. They will not go to heaven simply because their pa- rents are Christians. 5th. That this work is the work of God, and no man can do it for us. 6th. That we should forsake all human dependence ; cast off all confidence in the flesh and go at once to the throne of grace, and be- seech of God to adopt us into his family and save our souls from death. 14. And the Word was made flesh. The word flesh here is evidently used to denote human nature, or man. ^ See Matt. xvi. 17 ; xix. 5 ; xxiv. 22. Luke iii. 6. Rom. i. 3 ; ix. 5. The " Word" was made man. This is commonly ex- pressed by saying that he became incar- nate. When we say that a being be- comes incarnate, we mean that one of a higher order than man and of a differ- ent nature, assumes the appearance of man, or becomes a man. Here it is meant that " the Word," or the second person of the Trinity, whom John had just proved to be equal with God, be- came a man, or was united with the man Jesus of Nazareth, so that it might be said that he was made flesh. TT Was made. This is the same word that ia used in verse 3: "All things were made by him." It is not simply affirm- ed that he was flesh, but was made flesh, implying that he had pre-existence, agreeably to verse 1 . This is in accord- ance with the doctrine of the scriptures elsewhere. Heb. x. 5. "A body hast thou prepared me." Heb. ii. 14. " As the children were partakers of flesh and blood, he also himself likewise took part of the same." 1 John iv. 2. " Je- sus Christ is come in the flesh." See also 1 Tim. iii. 16. Phil. ii. 6. 2 Cor. viii. 9. Luke i. 35. The expression then means that he became a man, and that he became such by the power of God providing for him a body. It can- not mean that the divine nature was changed into the human, for that could not be. But it means, that the Logos CHAPTER I. 189 15 Jchn " bare witness of him, a Matt 3.13,&c, became so intimately united to Jesus tiiat it might be said that he was a man, as the soul becomes so united to the body and the animal life that we may say that it is one person or a man. ^ And dwelt among us. The word in the original denotes "dwelt as in a tabernacle or tent' ' with us ; and some have supposed that John means to say that the human body was a tabernacle or tent for the Logos to abide in, in al- lusion to the tabernacle among the Jews in which the Shechinah, or visible sym- bol of God, dwelt. But it is not neces- sary to suppose this. The object of John was to prove that " the word" became incarnate. To do this he ap- peals to various evidences. One was that he dwelt among them ; sojourned with them ; ate, drank, slept, and was with them for years, so that they " saw him with their eyes, they looked upon him, and their hands handled him." 1 John i. 1. To dwell i?i a tent with one, is the same as to be in his family ; and when John says he tabernacled with them, he means that he was with them as a friend, and as one of a family, so that they had full opportunity of becom- mg familiarly acquainted with him, and could not be mistaken in supposing that he was rtally a man. ^ We beheld his glory. This is a new proof of what he was affirming, that the word of God became man. The first was that they had seen him as a man. He now adds that they had seen him in his proper glory as God and man united, iii one person, constituting him the unequalled Son of the Father. There is no doubt that there is reference here to the transfig- uration on the holy mount. See ?Jatt. xvii. 1 — ^9. To this same evidence Pe- ter also appeals. 2 Pet. i. 16 — 18. John was one of the witnesses of that scene, and hence he says, '* we beheld his glory. ''^ Mark ix. 2. The word glory nere means majesty, dignity, splendor. ^ The glory as of the only begotten of the Father. The dignity which was appro- priate to the only-begotten Son of God. Such glory or splendor as could belong to no other, and as properly expressed his rank and character. This glory was seen eminently on the mount, and to this John had doubtless special refer- \ ence. It was also seen m his miracles, j and cried, saying. This was he of his doctrine, his resurrection, hisascen- sion ; all of which were such as to illus- trate the perfections and manifest the glory that belongs only to the Son of God. ^ Only begotten. This term is never applied by John to any but Jesus Christ. It is applied by him five times to the Saviour (ch. i. 14, 18 ; iii. 16, 18. 1 John iv. 9.) It means literally an only child. Then, as an only child is pecuh- arly dear to a parent, it means one that is especially beloved. Compare Gen. xxii. 2, 12, 16. Jer. vi. 26. Zech. xii. 10. On both these accounts it is bestowed on the Saviour. 1st. As he was emi- nently the Son of God, sustaining a peculiar relation to him in his divine nature, exalted above all men and an- gels, and thus worthy to be called by way of eminence his only Son. Saints are called his sons, or children, because they are born of his Spirit, and are like him. But the Lord Jesus is exalted far above all, and deserves eminently to be called his only begotten Son. 2d. He was pecuharly dear to God, and therefore this appellation, implying ten- der affection, is bestowed on him. tI Full of grace and truth. The word/wZZ here refers to the Word madejlesh, which is declared to be full of grace and truth. The word grace mea.ns favors , gifts, tokens of beneficence. He was kind, merciful, gracious, doing good to all, and seeking man's welfare by great sacrifices and love : so much so that it might be said to be characteristic of him, or he abounded in favors to mankind. He was also full of truth. He declared the truth. In him was no falsehood. He was not like the false prophets and false Messiahs who were wholly im- postors ; nor was he like the emblems and shadows of the old dispensation, which were only types of the true ; but he was true in all things. He repre- sented tilings as they are, and thus be- came the truth as well as the way and the life. 15. John bare witness of him. The evangeUst now returns to the testimony of John the Baptist. He had stated that the Word became incarnate, and he now appeals to the testimony of John to show that he was the Messiah. '^ He thai Cometh after me. He of whom I am the forerunner, or whose way I am come to 190 JOHN. whom I spske, He that cometh after me is preferred before me : for he was before me. prepare. See Notes on Matt. iii. 3. IT Is preferred before me. Is superior to me. Most critics have supposed that xhe words translated "is preferred," re- late to time, and not to dignity, meaning that though he came after him pubhcly, being six months younger than John, as well as entering on his work after John, yet that he had existed long be- fore him. Some, however, have un- derstood it as our translators seem to have done, as meaning he was worthy of more Jionor than I am, IT He was be- fore me. This can refer to nothing but nis pre -existence, and can be explained only on the supposition that he existed before John, or as the evangehst had be- fore shown, from the beginning. He came after John in his public ministry and in his human nature, but in his di- v'ine nature he had existed long before John had a being — from eternity.— We may learn here that it is one mark of the true spirit of a minister of Christ to de- Bire and feel that Christ is always pre- ferred to ourselves. We should keep ourselves out of view. The great object is to hold up the Saviour ; and however much such ministers may be honored or blessed, yet they should lay all at the feet of Jesus, and direct all men to him as the undivided object of affection and honor. It is the business of every Chris- tian, as well as of every Christian minis- ter, to be a xoitncss for Christ, and to endeavor to convince the world that he is worthy of confidence and love. 16. Of his fulness. In the 14th verse the evangelist has said that Christ was fvll of grace and truth. Of that f id - ness he now says that all the disciples had received ; that is, they derived from his abundant truth and mercy grace to understand the plan of salvation, to preach the gospel, to live lives of holi- ness ; they partook of the numerous blessings wliich he came to impart by his instructions and his death. These are undoubtedly not the words of John the Baptist, but of the evangelist John, the writer of this gospel. They are a continuation of what he was saying in the 14th verse, the 15th verse being evidently throvv^n in as a parenthesis. 16 And of his fulness • have al we received, and grace for grace. 17 For the law was given by a Jno.3.34. The declaration had not exclusive refer- ence probably to the apostles, but it is extended to aZZ Christians, forallbehev- ers have received of the /wZness of grace and truth that is in Christ. Compare Eph. i. 23 ; iu. 19. Col. i. 19 ; ii. 9. In all these places our Sai-iour is represent- ed as the fulness of God, as abounding in mercy, as exhibiting the divine attri butes, and possessing in himself all tha is necessary to fill his people with truth, and grace, and love. ^ Grace for grace Many interpretations of this phrase have been proposed. The chief are briefly the following : 1st. ' We have received, under the gospel, grace or favor instead of those granted under the law. And God has added by the gospel important favors to those which he gave under the law.' This was first proposed by Chry- sostom. 2d. ' We, Christians, have received grace answering to, or corres ponding to that Avhich is in Jesus Christ. We are lilie him in meekness, humility,' (Soc. 3d. ' We have received grace for grace sake, as grace, that is, freely. We have not purchased it, nor deserved it, but God has conferred it on us freely.^ Grotius. 4th. The meaning is probably simply that we have received through him abu7idance of grace or favors. T'le Hebrews, in expressing the superlative degree of comparison, used simply to repeat the word. Thus "pits, pits," meaning many pits. Heb. in Gen. xiv. 10. So here grace for grace may mean much grace, superlative favors bestowed on man, superior to all that had been under the law, superior to all other things that God would confer on men in this world. These favors consist in par- don, redemption, protection, sanctiiica- tion, peace here, and heaven hereafter. 17. The law teas given. The Old Testament economy. The institutions under which the Jews lived. ^ By Mo- ses. By Moses, as the servant of God. He wasthe great legislator of the Jftws, by whom, under God, their polity was formed. The law workcth wrath (Rom. iv. 15) ; it was attended with many bur- densome riles and ceremonies f Acts xv. 10 it was preparatory to another state of things. The gospel succeeded that CHAPTER I. 191 Moses, bu( grace * and truth came by Jesus Christ. 18 No man halh seen God ^ at any time ; the *= only-begotten Son, wiiich is in the bosom of the Father, he hath declared him. a P9.85.10. Ro.5.21. b Ex.33.29. 1 Ti.G. 16. and took its place, and thus showed the greatness of the gospel economy, as well as its grace and trvith. IT Grace and truth came by Jesus Christ. A system of rehgion full of favors, and the true system was revealed by him. The old system was one of law, and sJiadoivs, and burdensome rites. This was full of mercy to mankind, and was true in all things. We may learn from these vers- es : 1st. That all our mercies come from Jesus Christ. 2d. "All true behevers receive from Christ's fulness ; the best and greatest saints cannot live without him, the meanest and weakest may live by him. This excludes proud boasting that we have nothing, but loehave receiv- ed it ; and silenceth perplexing fears that we want nothing but we may re- ceive it.^^ 18. No man hath seen God at any time. This declaration is probably made to show the superiority of the revelation of Jesus above that of any previous dis- pensation. It is said, therefore, that Jesus had an intimale knowledge of God, Avhich neither Moses nor any'of the an- cient prophets had possessed. God is invisible. No human eyes have seen him. But Christ had a knowledge of God which might be expressed to oitr apprehension by saying that he saw him. He knew him intimately and complete- ly, and was therefore fitted to make a fuller manifestation of him. .See John v. 37 ; vi. 46. 1 John iv. 12. Ex. xxxiii. 20. John xiv. 9. This passage is not meant to deny that men had witnessed manifestations of God, as when he ap- peared to Moses and the prophets. Compare Num. xii. 8. Isa. vi. But it is meant that no one has seen the es- sence of God, or had fully known God. The prophets dehvered what they heard God speak ; Jesus what he k7iew of God as his equal, and as understanding fully his nature. ^ The only-hegolte?i Son. See on verse 14. This verse shows John's sense of the meaning of that phrase, as denoting an intimate and full 1,9 And this ^ is the record of John, when the Jews sent priests and Lcvites from Jerusalem to ask him, Who art th(,u 1 20 And he confessed, and denied not ; but confessed, I am not the Christ. c 1 Jno.4.9. d Lu.3.15,&c. knowledge of God. IT In the bosom of the Father. This expression is taken from the custom among the Orientals of recUning at their meals. See Note on Matt..xxiii. 6. It denotes intimacy, friendship, affection. Here it means that Jesus had a knowledge of God such as one friend has of another, knowledge of his character, designs, and nature which no other one possesses, and which renders him therefore qualified above all others to make him known. IT Hath declared him. Hath fully revealed him, or made him known. Compare Heb. i. 1, 4. This verse shows that Jesus had a knowledge of God above that which any of the ancient prophets had, and that the fullest revelations of his charac- ter are to be expected in the gospel. By his word and Spirit he can enlighten and guide us. and lead us to the true knowledge of God. And there is no true and full knowledge of God which is not obtained through his Son. Com- pare 1 John ii. 22, 23? 19. This is the record. The word record here means testimony, in what- ever way given. The word record now refers to written evidence. This is not its meaning here. John's testimony was given without writing. IT When the Jews sent. John's fame was great. See IMatt. iii. 5. It spread to Jerusalem, and the nation seemed to suppose from the character of his preaching that he was the Messiah. Luke iii. 15. The great council of the nation, or the san hedrim, had among other things the charge of rehgion. They felt it to be their duty, therefore, to inquire into the character and claims of John, and io learn whether he was the Messiah. It is not improbable that they wished that he might be the long-expected Christ, and were prepared to regard him as such. IT Priests. See Notes, Matt. iii. IF Levites. See Notes, Matt. iii. These were probably members of the sanhe- drim 20. / am lot the Christ. This con* 192 JOHN. 21 And they asked him, What thenT Art thou Eliasl And he saith, I am not. Art thou ^ that prophet 1 And he answered, No. 22 Then said they unto him, Who art thou 1 that we may give an answer to them that sent us. What sayest thou of thyself? ^ or, a pro phet. fession shows that John was not an im- postor. He had a wide reputation. The nation was expecting that the Messiah was about to come, and multitudes were ready to believe that John was he. Luke iii. 15. If John had been an im- postor, he would have taken advantage of this excited state of public feeUng, proclaimed himself to be the Messiah, and formed a large party in his favor. The fact that he did not do it, is full proof that he did not intend to impose on men, but came only as the forerun- ner of Christ. And his example shows that all Christians, and especially all Christian ministers, however much they may be honored and blessed, should be willing to lay all their honors at the feet of Jesus, to keep themselves back, and to present only the Son of God. To do this is one eminent mark of the true spirit of a minister of the gospel. 21. Art thou E%is ? The Greek way of wruing Elijah. The Jews expected that EUjah would appear belbre the Messiah came. See Note, Matt. xi. 14. They supposed that it would be the real Elijah returned liom heaven. In this sense John denied that he was Elijah ; but he did not deny that he was the Elias which the prophet intended (Matt. iii. 3), for he immediately proceeds to state (ver. 23) that he was sent to prepare the way of the Lord. So that while he corrected their false notions about Eh- jah, he so clearly stated to them his true character, that they might under- stand that he was really the one pre- dicted as Elijah. IT That prophet. It is possible that the Jews supposed that not only Elijah would re-appear before the coming of the Messiah, but ^Iso Jeremiah. See Note, Matt. xvi. 14. Some have supposed, however, that this question has reference to the pre- diction of Moses in Deut. xviii. 15. 23. / am the voice, &c. See Note, Matt. iii. 3. 23 He " said, I am the voice of one crying in the wilderness. Make straight the way of the Lord, as said the prophet * Esaias. 24 And they which were sent were of the Pharisees. 25 And they asked him, and said unto him. Why baptizest thou then, gMatt.3.3. Mar.1.3. Lu.3.4. c.3.28. 6Is.40.3. 24. Were of the Pharisees. For an account of this sect, see Note, Matt. iii. 7. Why they are particularly mention- ed is not certainly known. Many of the Sadducees came to his baptism. Matt. iii. 7. But it seems that they did not join in sending to him to know what was the design of John. This circumstance is one of those incidental and delicate allusions which would oc- cur to no impostor in forging a book, and which show that the writers of the New Testament were honest men, and knew what they affirmed. For : 1st. The Pharisees composed a great part of the sanhedrim. Acts xxiii. 6. It ia probable that a deputation from the sanhedrim would be of that party. 2d. The Pharisees were very tenacious of rites and customs, of traditions and ceremonies. They observ-ed many. They beUeved that they were lawful. Marie vii. 3, 4. Of course, they be- lieved that those rites might be increas- ed ; but they did not suppose that it could be done except by the authority of a prophet, or of the Messiah. When, therefore, John came baptizing, adding a rite to be observed by his followers, baptizing not only Ge7itiles but also Jeics, the question was, whether he had authority to institute a new rite ; whether it was to be received among the ceremonies of reh^ion. In thia question the Sadducees felt no interest, for they rejected all such rites at once. But the Pharisees thought it was worth inquiry ; and it was a question on which they felt themselves specially called on to act as the guardians of the ceremo- nies of religion. 25. Why baptizest thou then, &lc. Baptism on receiving a proselyte from heathenism was common before the time of John. But it was not custo- mary to baptize a Jew. John had changed the custom. He baptized all; and they were desirous of knowing by what authorhy he made such a changt CHAPTER I. 193 if thou be net that Christ, nor Elias, neither that prophet ] 26 John answered them, saying, I baptize with water: but there standeth one * among you, whom ye know not : 87 He it is, who, coming after eMal.3.1. in the religious custom oi the nation. They presumed from the fact that he introduced that change that he claimed to be a prophet, or the Christ. They supposed that no one would attempt it without pretending at least authority from heaven. As he disclaimed the character of Christ, and of the prophet, they asked whence he derived his au- thority. As he had just before applied to himself a prediction that they all considered as belonging to the forerun- ner of Christ, they migfit have under- stood wky he did "it. But they were bUnd, and manifested^ as all sinners do, a remarkable slowness in understand- ing the plainest cases in religion. 26. I baptize. He did not deny it. Nor did he condescend to state his au- thority. Tkat he had given. He admit- ted that he had introduced an important change in the ntes of religion. And he goes on to tell them that this was not aU, Greater and more important changes would soon take place without their au- thority. The Messiah was about to come, and the power was about to de- part from their hands. ^ There sta7id- eth one. There is one. '^\ Among you. In the midst of you. He is undistin- guished among the multitude. The Messiah had already come, and vras about to be manifested to the people. It was not until the next day (ver. 29) that Jesus was manifested, or pro- claimed as the Messiah. But it is not improbable that he was then among the people that were assembled near the Jordan, and m.ingled with them though he was undistinguished. He had gone there probably with the multitudes that were attracted by the fame of John, and had gone v>ithout attracting atten- tion, though his real object was to re- ceive baptism in this public manner, and to be exhibited and proclaimed as the Messiah. ^ Whom ye know not. Jesus was not yet declared publicly to be the Christ. Though it is probabje that he was then among the multitude, V:>L. II. — 17 me, is preferred before me, whose shoe's latr'het I am not worthy to unloose. 28 The<5e things were done in Bethabara, ^ beyond Jordan, where John was baptizing. 29 The next day, John seeth Je- b Juclg,? 'a. yet he was not known as the Messiah. We may hence learn: 1st. That there is often great excellency in the world that is obscure, undistinguished, and unknown. Jesus was near to all that people, but they were not conscious of his presence, and he was retired and obscure. Though the greatest person- age ever in the world, yet he was not externally distinguished from others. 2d. Jesus m.ay be near to men of the world, and yet they know him not. He is every where by his Spirit, yet few know it, and few are desirous of knowing it. 27. Whose shoe's lafchet. Note, Matt. iii. 11. The latchet of sandals was the string or thong by which they were fastened to the feet. To unloose them was the office of a servant, and John means, therefore, that he was unworthy to perform the lowest office for the Messiah. This was remarkable humiUty. John was well known. He was highly honored. Thousands came to hear him. Jesus was at that time unknov/n. But John was unworthy to perform the humblest office for Jesus. So we all should be \^illing to lay all that we have at the feet of Christ, and feel that we are unworthy to be his lowest servants. 28. In Bethabara. Almost all the ancient manuscripts and versions in- stead of Bethabara here have Bethany, and this is doubtless the true reading. There was a Bethany about two miles east of Jerusalem, but there was also another in the tribe of Reuben, on the east side of the river Jordan, and in this place pi-obably John was baptizing. It is about twelve miles above Jericho. ^ Beyo'iid Jordan. On the east side of the river Jordan. 29. The next day. The day alter the ^ Jews made inquiry whether he was the Christ. ^ Behold the Lamb of God. A lamb among the Jews was killed and eaten at tho passover, to commemorate theii- deliverance from Egypt. Ex. xii. 194 JOHN. [A. D. 26. SU8 coming unto him, and saith, Behold the Lamb " of God, which ' taketh ^ away the sin of the world ! 30 This is he of whom I said, After me cometh a man which is preferred before me : for he was before me. 21 And I knew him not : but that he should be made manifest to Israel, therefore am I come baptiz- ing with water. 32 And John bare record, saying, ffiEx.12.3. Is^3.7,ll- Re.5.6. eth. He.9^. or, bear- A lamb was ofiered in the temple every morning and evening, as a part of the daily worship. Ex. xxLx. 38, 39. The Messiah was predicted as a Iamb led to the slaughter, to show his patience in his sufferings, and readiness to die for man. Isa. liii. 7. A lamb among the Jews was also an emblem of patience, meekness, gentleness. On all these accounts, rather than on any one of them alone, Jesus was called f he Lamb. He was innocent (1 Pet. ii. 23 — 25) ; he was a sacrifice for sin — the substance represented by the daily offenng of the lamb, and slain at the usual time of the evening sacrifice (Luke xxiii. 44 — 4G) ; and he was what was represented by the passover, turning away the anger of God, and saving us by his blood from vengeance and eternal dealh. 1 Cor. V. 7. IT Of God. Appointed by God, approved by God, and most dear to him. The sacrifice which he c/tose, and which he approves to save men from death. ^ Which faJ;ethaiva>/ . This de- notes his bearing the sins of the v/orld, or the sufferings which made an atone- ment for sin. Compare Isa. liii. 4. 1 John iii. 5. 1 Pet. ii. 24. He takes away sin by hearing or sufterin^ in his own body the pains which God ap- pointed to show his sense of the evil of ein, thus magnifying the law, and ren- dering it consistent for Hirn to pardon. Rom. iii. 24, 25. IF Of the world. Of all mankind, Jew and Gentile. His work was not to be confined to the Jew, but was also to benefit the Gentile ; it was not confined to any one part of the world, but was designed to open the way of pardon to all men. He was the propitiation for the sins of the whole I saw the Spirit descending from heaven like a dove, and it abode upon him. 33 And I knew him not : but he that sent me to baptize with water, the same said unto me. Upon whom thou shalt see the Spirit descending, and remaining <" on him, the same is he which baptizeth ^ with the Holy Ghost. 34 And I savr, and bare record that this is the Son of God. 2>Ac.l3..39. lPe.2.24. Re.1.5. d Ac.1.5. 2.4. cc.3.34 world. 1 John ii. 2. See Notes on 2 Cor. V. 15. 31 . I knew him not. John v.'as not per- I sonulhj acquainted with Jesus. Though i they were remotely related to each ' other, yet it seems that they had no personal acquaintance." John had lived chiefly in the hill country of Judea.' Jesus had been employed with Joseph at Nazareth. Until Jesus came to be baptized by John (Matt. iii. 13, 14), it seems that he had no acquaintance with I him. He understood that he was to atmouuce that the Messiah was about to appear. He was sent to proclaim his coming, but he did not personally know Jesus, or that he was to be the Messifih. This proves that there could have been no collusion or agreement between them to impose on the people. '^Should he made manifest. That the Messiah should be exhibited or made Icnown. He came to prepare the way j for the Messiah, and it noio appeared that the Messiah was Jesus of Naza- reth. IT To Israel. To the Jews. 32. Bare record. Gave testimony. ^ / saw the Spirit, &c. See Note, Matt. iii. 16. 17. 33. 34. T'/te same said, &c. This was the sign by which he was to know the Messiah, lie was to see the Spirit descending hke a dove, and abiding on him. It does not follow, however, that he had no ijitimaiion before this that Jesus was the Christ, but it nieans that by this he should ijifallibly know it. P>om Matt. iii. 13. 14, it seems lhat John supposed, before the baptism of Jesus, that he claimed to be the Mes- siah, and that he believed it. But the mfallThle, certain testimony in the case. A.D.26.J CHAPTER I. 195 35 Again, the next day after, John stood, and two of his disciples ; 36 And looking upon Jesus as he walked, he saith. Behold the Lamb of God ! was the descent of the Holy Spirit on him at his baptism. ^ That this is the Son of God. This was distinctly de- clared by a voice from heaven at his baptism. Matt. iii. 17. This John heard, and testified that he had heard it. 35. The ?iext day. The day after his remarkable testimony that Jesus was the Son of God. This testimony of John is reported because it was the main design of the Evangelist to show that Jesus was the Messiah. To do this, he adduces the decided and re- peated testimony of John the Baptist. This was impartial and decided evidence in the case, and hence he so particularly dwells upon it. ^ John stood. Or, was standing. This was probably apart from the multitude. IT Tico of his dis- ciples. One of these was Andrew (ver. 40) ; and it is not improbable that the other was the writer of this Gospel. 3b. Looking upo?i Jesus, &.C. Fixing his eyes intently upon him. Singhng him out and regarding him with special attention. Contemplating him as the long-expected IMessiah and Deliverer of the world. In this way should all ministers fix the eye on the Son of God, and direct all others to him. ^ As he walked. While Jesus was walking. 37. They followed Jesus. They had been the disciples of John. His office was to point out the Messiah. When that was done, they left at once their master and teacher, John, and followed the long-expected Messiah. This shows that John was sincere ; that he was not desirous of forming a party, or of build- ing up a sect ; that he was willing that all his followers should follow Oluist. The object of ministers should not be to build up themselves. It is to point men to the Saviour. And ministers, however popular or successful, should be willing that their disciples should look to Christ rather than to them ; nay, should forget them, and look away from them, to tread in the footsteps of the Son of God. And the conduct of these disciples shows us that we should forsake all and follow Jesus v/hen he e pointed out to us as the Messiah. 37 And the two disciples heard him speak, and they followed Jesus. 38 Then Jesus turned, and saw them following, and saith unto them, What seek ye 1 They said We should not delay nor debate the matter, but leave at once all our old teachers and guides, and follow the Lamb of God. And we should do that, too, though to the world the Lord Jesus may appear, as he did to the multitude of the Jews, as poor, unknown, and despised. Reader, have you left all and followed him ? Have you forsaken all the guides of false philosophy and de- ceit, of sin and infidelity, and committed yourself to the Lord Jesus Christ ? 38. What seek ye ? This was not asked to obtain information. Compare ver. 4S. It was not a harsh reproof, forbidding them to follow him. Com- pare Matt. xi. 28 — 30. It was a kind inquiry respecting their desires ; an in- vitation to lay open their mind, to state their wishes, and to express all their feelings respecting the Messiah and their own salvation. We may learn, 1st. That Jesus regards the first incU- nations of the soul to follow him. He turned towards these disciples, and he will incline his ear to all who begin to approach him for salvation. 2d. Jesua is ready to hear their requests, and to answer them. 3d. Ministers of the gos- pel, and all other Christians, should be accessible, kind, and tender, towards all who are inquiring the way to hfe. In conformity Vv-ith their Master, they should be willing to aid all those who look to them for guidance and help in the great work of their salvation. ^ Rah- hi. This was a Jewish title conferred somewhat as the thle of Doctor of Di- vinity now is, and meaning literally master. Our Saviour solemnly forbade his disciples to wear that title. See Notes on Matt, xxiii. 8. The fact that John interpreted this word shows that he wrote his Gospel not for the Jews only, but for those who did not under- stand the Hebrew language. It is sup- posed to have been written at Ephesus. ^ Where dwdlest thou ? This question they probably asked him in order to signify their wish to be with him, and to be "instructed by him. They wished more fully to Hsten to him than they could now by the wayside. They were ,96 JOHN. [A. D. 26. unto him, Rabbi, (which is to say, being interpreted, Master,) where dwellest ^ thou 1 39 He saith unto them. Come and see. They came and saw where he dwelt, and abode with hini that day : for it was about ^ the tenth hour. 40 One of the two which heard John speak^ and followed him, was Andrew, Simon Peter's brother. 1 or, abidest. night. 2 That teas, 2 hours before unwilling to interrupt him in his travel- ling. Religion teaches men true polite- ness, or a disposition to consult the con- venience of others, and not improperly to molest them, or to break in upon them when engaged. It also teaches us to desire to be with Christ ; to seek every opportunity of communion with him, and chiefly to desire to be with him where he is when we leave this world. Compare Phil. i. 23. 39. Come and see. This was a kind and gracious answer. He did not put them oif tosome future period. Then, as now, he was willing that they should come at once and enjoy the full oppor- tunity which they desired of his conver- eation. Jesus is ever ready to admit those who seek him to his presence and favor. ^ Abode with him. Remained with him. This was probably the dwelling of some friend of Jesus. His usual home was at Nazareth. IT The tenth hour. The Jews divided their day into twelve equal parts, beginning at sunrise. If John used their mode of computation, it was about four o'clock, P. M. The Romans divided time as we do, beginning at midnight. If John used their mode, it was about ten o'clock in the forenoon. It is not cer- tain which he used. 41. He first jindeth. He found him and told him about Jesus before he brought him to Jesus. ^ We have found the Messias. They had learned from the testimony of John, and now had been more fully convinced from con- versation with jesus, that he was the Messiah. The word Messiah, or Mes- sias, is Hebrew, and means the same as the Greek word Christ, anointed. See Note, Matt. i. 1. From the con- duct of Andrew we mai: learn that it is 41 He first findeth his own bro- ther Simon, and saith unto him, We have found the Messias, which is, being interpreted, ^ the Christ. 42 And he brought him to Jesus. And when Jesus beheld him, he said. Thou art Simon the son of Jona : Thou " shalt be called Ce- phas, which is, by interpretation, * A stone. 43 The day following, Jesus ^or, the anointed. a Matt. 16. 18. * or, Peter. ; the nature of religion to desire that j others may possess it. It does not lead ! us to monopolize it, or to hide it undei I a bushel ; but it seeks that others also I may be brought to the Saviour. It does I not wait for them to come, but it goes ! for them ; it seeks them out, and tells them that a Saviour is found. Young converts should seek their friends and I neighbors, and tell them of a Saviour ; j and not only their relatives, but the sal- : vation of the whole world, that all may ' come to Jesus and be saved. I 42. Cephas. This is a Syriac word, ; meaning the same as the Greek word I Peter, a stone. See Note, Matt, xvi, I 17. The stone, or rock, is a symbol oj : firmness and steadiness of character— a i trait in Peter's character after the as- ; cension of Jesus that was very remark- ! able. Before the death of Jesus he was j rash, heaulong, variable ; and it is one I proof of the omniscience of Jesus that I he saw that Peter would possess a j character that would be expressed ap- j propriately by the word rocJc. The I word Jona is a Hebrew word, whose i original signification is a dove. It may I be that Jesus had respect to that when he gave Simon the name Peter. ' You now bear a name emblematic of timid- I ity and inconstancy. You shall be I called by a name denoting firmness and , constancy.' j 43. Would so forth. Was about to I go. 11^ Into Galilee. He was now in j Judea, where he went to be baptized by John. He was now about to return I to his native country. IT Findeth Philip. I This does not refer to his calling these I disciples to be apostles, for that took i place at the sea of Tiberias. Matt, iv, 18. But it refers to their being con- vinced that he was the Christ. This is A. D. 26.] CHAPTER I. would go forth into Galilee, and fmdeth Philip, and saith unto him, Follow me. 44 Now Philip was of Bethsaida, the city of Andrew and Peter. 45 Philip findeth Nathanael, and saith unto him, We have found him of whom jMoses " in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. a I-u.24.27,44. h c.7.41. 197 the object of this erangelist, to show how and when they were convinced of this. Matthew states the time and oc- casion in which they were called to be apostles. John, the time in which they first became acquainted with Jesus. There is, therefore, no contradiction in the Evangelists. 44. Of Bethsaida. See Matt. xi. 21. ^ The city of. The place wliere An- drew and Peter dwelt. 45. Moses, in the law. Moses, in ihat part of the Old Testament which he wrote, called by the Jews the law. See Deut. xviii. 15, 18 ; Gen. xlix. 10, iii. 15. ^ And the prophets. Isa. liii. ix. 6, 7. Dan. ix. 24 — 27. Jer. xxiii. 5, 6, &c. ^ Jesus of Nazareth, &lc. They spoke according to common ap- prehension. They spoke of him as the son of Joseph because he was common- ly supposed to be. They spoke of him as dwelling at Nazareth, though they might not have been ignorant that he was born at Bethlehem. 46. Can any good thing, &c. The character of Nazareth was proverbially bad. To be a Galilean, or a Nazarene, was an expression of decided contempt. John vii. 52. Note, Matt. ii. 23. Na- thanael asked, therefore, whether it was possible that the Messiah should come from a place proverbially wicked. This was a mode of judging in the case not uncommon. It is not by examining evidence, but by prejudice. Many per- sons suffer their minds to be filled with prejudice against religion, and then pro- nounce at once without examination. They refuse to examine, for they have set it down that it cannot be true. It matters not where a teacher comes from, or what is the place uf his birth, provided he be authorized of God, and qualified for his work. ^ Come and see. This was the best wav to answer 17* 46 And Nathanael said unto him, * Can there any good thing come out of Nazareth T Philip saith unto him, Come and see. 47 Jesus saw Nathanael coming to him, £Liid saith of him, Behold, * an Israelite indeed, in whom is no guile ! 48 Nathanael saith unto him, Whence knowest thou me 1 Jesus cFs.3-2.2. Ro.2.28,29. Nathanael. He did not sit down to reason with him, or speculate about the possibihty that a good thing could come from Nazareth ; but he asked him to go and examine for himself, to see the Lord Jesus, to hear him converse, to lay aside his prejudice, and to judge from a fair and candid examination. So we should beseech sinners to lay aside their prejudices against religion, and to be Christians, and thus make trial for themselves. If men can be persuaded to come to Jesus, all their petty and foohsh objections against re- ligion will vanish. They wall be satis- fied from their own experieiice that it is true, and in this way only will they ^ ever be satisfied. j 47. An Israelite indeed. One who is I really an IsraeUte, not by birth only, i but one worthy of the name. One who I possesses the spirit, the piety, and the integrity, which befit a man who is I really a Jew, who fears God and obeys i his law. Compare Rom. ix. 6; ii, 28, j 29. IT No guile. No deceit, no fraud, no hypocrisy. He is really what he I professes to be, a Jew, a descendant of i the Patriarch Jacob ; fearing and serv- ing God. He makes no profession which he does not believe and live up to. He does not say that Nathanael was without guilt or sin, but that he had no disguise, no trick, no deceit. He was sincere and upright. This was a most honorable testimony to be borne I of this man. How happy would it be if he who knows the hearts of all as he ! did that of Nathanael, could bear the i same testimony of all who profess the j religion of the gospel ! j 48. Whence knowest thou me ? Na- thanael was not yet acquainted with the divinity of Christ, and supposed that he had been a stranger to him. Hearing 1 him express a favorable opinion of him< 198 JOHN. [A. D. 2G answered and said unto him, Before that Philip called thee, ^vhen thou wast under the fig-tree, I saw " thee. 49 Nathanael answered and saith unto him. Rabbi, thou * art the Son of God ; thou art the King " of Is- rael. a Ps.139.1,2. b Matt.14.33. c.20.28,29, he naturally inquired by what means he had any knowledge of him. His conscience testified to the truth of what Jesus said, that he had no guile, and he was anxious to know whence he had learned his character. IT Before that Philip called thee. See verse 45. T When thou wast under the fig-tree. It is evident that it was from something that occurred under the fig-tree that Je- sus judged of his character. What that was is not recorded. It is not improb- able that Nathanael was accustomed to retire to the shade of a certain tree, perhaps in his garden, or in a grove, for the purpose of meditation and pray- er. The Jews were much in the habit of selecting such places for private de- votion, and in such scenes of stillness and retirement there is something pe- cuharly favorable for meditation and prayer. Our Saviour also worshipped in .such places. Compare John xviii. 2 ; Luke vi. 12. In that place of re- tirement it is not improbable that Na- thanael was engaged in private devo- tion. IT I saw thee. It is clear from the narrative that Jesus did not mean to say that he was bodily present with Nathanael, and saw him ; but he knew his thoughts, his desires, his secret feelings, and wishes. In this sense Nathanael understood him. We may learn, 1st. That Jesus sees in secret, and is therefore divine. 2d. That he sees us when we little think of it. 3d. That he sees us especially in our private devotions, hears our prayers, and marks our meditations. And 4th. That he judges of our character chiefly by our private devotions. Those are secret ; the world sees them not ; and in our closets we show what we are. How does it become us, therefore, to seek that our secret prayers and meditations be without guile and hypocrisy, and such as Jesus will approve I 49. Rahhi. Master — appUed appro- priately to Jesus, and to no one else. Matt, xxiii. 10. IF The Son of God. By 50 Jesus answered and said unto him. Because I said unto thee, I saw thee under tlie fig-tree, believest thou 1 Thou shalt see greater things than these. 51 And he saith unto him, Verily, verily, I say unto you, Hereafter ye c iMatt.21.5. 27.11. this title he doubtless meant that he was the Messiah. His conscience told him that he had judged right of his cha- racter, and that therefore he must know the heart and desires of the mind. If so, he could not be a mere man, but : must be the long-expected Messiah. I ^ The King of Israel. This v/as one of the titles by which the Messiah I was expected ; and this w^as the title j which was affixed to his cross. John • xix. IS. This case of Nathanael, John ) adduces as another evidence that Jesus ' was the Christ. The great object he i had in view in writing tliis gospel was ! to collect the evidence that he was the Messiah. Ch. xx. 31. A case, there- fore, where Jesus searched the heart, and where his knowledge of the heart convinced a pious Jev) that he was the Christ, is very properly adduced as im- portant testimony. 50. Greater things. Fuller proof of his Messiahship —"particularly what is mentioned in the following verse. I 51. Verily, verily. In the Greek, ; amen, amen. The word amen means '\ fr?iZy, certainly, so be it — from a verb to confirm, to establish, to be true. It I is often used in this gospel. When re- j peated, it expresses the speaker's sense of the importance of what he is about to say, and the certainty that it is as he I affirms. '^\ Ye shall see. Not, perhaps, j with the bodily eyes, but you shall have I evidence that it is so. The thing shall j take place, and you shall be a witness I of it. li" Heaveyi open. This is a figur- \ ative expression, denoting the confer- ' ring of favors. Ps. Ix.xviii. 23, 24 : " He I opened the doors of heaven, and had rain- j ed down manna." And also it denotes j tliat God was about to work a miracle j in attestation of a particular thing. See j Matt. iii. 16. In the language, here, there is an evident allusion to the ladder that Jacob saw in a dream, and to the angels ascending and descending on it. Gen. xxviii. 12. It is not probable that he referred to any particular instance in A.. D. 30.J CHAPTER n. shall see heaven * open, and the angels * of God ascending and de- scendino- upon the Son of man, CHAPTER II. 4ND the third day there was a marriage in Cana ^ of Gali- aEze.l.l. 6Ge.23.12. Da.7.9,10. Ac.l. 10,1 1. c Jos.l9.2a c.4.46. A'hich Nathanael should lif-eral'ly see .he heavens opened. The baptism of J-esus had taken place, and there is no other instance in his Ufe in ^iiich it is said that the heavens v)ere opened, — "^ Angels of God. Those pure and holy beings that dwell in heaven, and that are employed as ministering spirits to our world. Heb. i. 14. Good men are represented in the scriptures as being rmder their protection, Ps. xci. 11, 12. Gen. xxviii. 12. They arc the agents oy which God often expressed his will to men. Heb. ii. 2. Gal. iii. 19. They are represented as strengthening tlic Lord Jesus and ministering unto him. Thus they aided him in the v.'ilderness (Mark i. 13), and in the garden (Luke sxii. 43) ; and they were present when he rose from the dead. By their ascend- ing and descending upon him it is pro- bable that he meant that iMathanael would have evidence that they came to his aid, and that he would have the KIND of protection and aid from God which would show more fully that he was the Messiah. Thus hia life, his many deliverances irom dangers, his wisdom to confute his skilled and cuii- ning adversaries, the scenes of his death, and the attendance of angels at his resurrection, may all be represented by the angels descending upon him. and all would show to Nathanael and the other disciples, most clr>arly, that he was the Son of God. ^F The Son of maji. A term by which he often de- scribes himself. It sliows his humiUty, his love for n:ian, his willingness to be esteemed as a man. Pliil. ii. G, 7. From this interview with Nathanael we may learn, Ist. That Jesus searches ihe heart. 2d. That he was truly the jvlessiah. 3d. That he was under the protection of God. 4th. That if we have faith in Jesus, it will be continual- ly strengthened. The evidence will prow brighter and brighter. 5th. That jf we believe his word, we shall yet see lull jtroqf tJiat bjs word is \.r\\e. G;h. 199 the mother of Jesua was lee; and there : 2 And both Jesus was called, and his disciples, to the marriage. ** 3 And * when they wanted wine, the mother of Jesus saith unto hira, They have no wine. d IIe.13.4. c Ec.10.19. I3.24.ll, As Jesus was under the protection of God, so shall all his friends be. God will defend and save us also if we put our trust in him. 7th. Jesus applied to himself terms expressive of humility. He was not solicitous even to he called hy titles which he might claim. So we should not be ambitious of titles and honors. Ministers of the gospel most resemble him when they seek for the fewest titles, and do not aim at distinc- tions from each other or their brethren. See Note on Matt, xxiii. 8. CHAPTER n. 1. And the third day. On the third day after his conversation with Na- thanael. ^ Cana. This was a small town about fifteen miles north-west of Tiberias, and six miles north-east of Nazareth. It is now called Kefer Ken- na ; is under the government of a Turkish ofhcer, and contains, perhaps, three hundred inhabitants, chiefly Ca- tholics. The natives still pretend to show the place where the water was turn- ed into v\-ine, and even one of the large stone water-pots. Large stone pots are said to be found there Vv liose use seems to be unknown to the present inhabit- ants. It was called Cana of Galilee, to distinguish it from another Cana in the tribe of Ephraim. Josh. xvi. 9. This was the native place of #Nathanael, John xxi. 2. ^ The mother of Jesus. Mary. It is not improbable that she v.-as a relative of the family v;here the marriage took place. 2. His disciples. Those that he had made vAien in Judea. These were Peter, Andrew, Philip, and Nathanael. They were not yet called to be apostles, but they beheved that he was the Mes- siah. The miracle wrought here was doubtless to convince them more fully that he was the Christ. 3. When they wanted imne. A. raar- . riage feast among the Jcm's, was com. j mo^nly observed for seven or eight days. I It is not probable that there would be a J want of wine, at th^ marriage itself, and 200 JOHN. [A. D. 30, 4 Jesus saith unto her, Woman, what have I to do with thee 1 Mine hour is not yet come. 5 His mother saith unto the ser- vants, Whatsoever * he saith unto you, do if. a Lu.5.5^ it is possible, therefore, that Jesus came there some time during the marriage j feast. IF They have no wine. It is not known why Mary told this to Jesus. It would seem that she had a belief that he M-as able to supply it, though he had as yet worked no miracle. 4. Woman. This term, as used^here, seems to imply reproof, as if she was interfering in that which did not proper- ly concern her. But it is evident that no such reproof or disrespect was in- tended by the use of the term looman instead of mother. It is the same terra by which he tenderly addressed Mary Magdalene after his resurrection (ch. XX. 15), and his mother when he was on the cross. Ch. xi.x. 26. Compare also Matt. XV. 28 ; John iv. 21 ; 1 Cor. vii. 16. IT What have I to do with thee? See Note, Matt. viii. 29. This expres- sion is sometimes used to denote indig- nation or contempt. See Judges xi. 12; 2 Sam. xvi. 10 j 1 Kings x vii. 18. But it is not probable that it denoted either in this place ; if it did, it was a mild reproof of Mary for attempting to control or direct him in his power of working miracles. Most of the ancients supposed this to be the intention of Je- sus, The words sound to us harsh, but they m.ight have been spoken in a te?i- der manner, and not have been intend- ed as a reproof It is clear that he did not intend to refuse to provide wine, but : only to delay it a lifJe ; and the design ; was, therefore, to compose the ansiely j of Mary, and to prevent her being so- ; hchous about it. It may, then, be thus ' expressed : ' My mother, be not anx- j ious. To you and to me this should ; not be a matter of solicitude. The pro- ' per time for my interfering has not yet j come. ^Vhen that is come, I will fur- j nish a supply. And in the mean time, neither you nor I should be solicitous.'' Thus understood, it is so far from being- a harsh voroof, that it was a mild ex- j hortation for her to dismiss her fears, j and to put proper trust in him. t Mine \ hour, &< . My time. The proper time ; 6 And there were set there six water-pots of stone, after the manner of the purifying^ of the Jews, con- taining two or tliree . hrkins apiece. 7 Jesus saith unto them, Fill the water-pots Avith water. And they filled them up \o the brim. for my interposing. Perhaps the wine was not yet eiilirely exhausted. The wine had begun to fail, but he would not work a miracle until it was entirely gone, that the miracle might be free irom all pot^sibility of suspicion. It doea not mean that the proper time for his working a miracle, or entering on his public work, had not come ; but that the proper time for his interposing there. had not arrived. 5. His mother saith, &.C. It is evi- dent from this verse that his mother did not understand what he had said as a harsh reproof and repulse, but as an indication of his willingness, at the pro- per time, to furnish wine. In all this transaction he evinced the proper feel- ings of a son towards a mother. 6. Six -water-pots of stone. Made of stone ; or, as we should say, stone ware. IT After the manner. After the usual custom. '^ Of the -purifying . Of the xcashings or ablutions of the Jews. They were placed there after the usual manner of the Jews, for the various washings and minute rites of purifying themselves at their feasts. They were for the purpose of washing the hands before and after eating (Matt. xv. 2), and for the formal v^'ashing of vessels and even articles of furniture. Luke xi. 39. Mark vii. 3, 4. IF Two or three frki7is. It is not quite certain what is meant here by the word firkins. It is probable that the measure intended is the Hebrew hath, containing about seven gallons and a half If so, the quantity of wine was very considerable. 7. With water. This was done by the servants employed at the feast. It v/as done by thrm so that there might be no opportuiuty of saying that, the disciples of Jesus had tilled them with wine to produce the ajrpearance of a miracle. In this case there could be no deception. The quantity was very considerable. The servants would know whether the xcine or water had been put in these vessels. It could not be believed that iltjsy had the power o? A. D. 30.] CHAPTER TI. 201 8 And he saitli unto them, Draw • out now and bear unto the governor * of the feast. And they bare it. 9 When the ruler of the feast had tasted the water that was made cEc.9.7. tRo.13.7. disposition to impose on others in this manner. And the way was therefore clear for the proof that Jesus had really changed what was known to be water mto wine. IT To the brim. To the top. Full. So that no wi?ie could be poured in to giye the appearance of a mixture. Further, vessels were used for this miracle in which wine had not been kept. These pots were never used to put wine in, but simply to keep ivater in for the various purposes of ablution. A large number was used on this occa- sion, because there were many guests. 8. Draw out now. This command was given to the servants. It showed that the miracle had been immediately wrought. As soon as they were filled, the servants were directed to take to the governor of the feast. Jesus made no parade about it, and it does not even appear that he approached the water- pots. He willed it, and it was done. This was a clear exertion of his divine power, and made in such a manner as to leave no doubt of its reahty. ^ The governor. One who presided on the occasion. The one who stood at the head, or upper end of the table. He had the charge of the entertainment, provided the food, gave directions to the servants, &c. 9. And knetv not whence it roas. This IS said probably to indicate that his judgment was not biassed by any favor, or wa?it of favor towards Jesus. Had he known what was done, he would have been less likely to have judged impartially. As it is, we have his tes- timony that this was real wine, and of so line a body and flavor as to surpass tliat which had been provided for the occasion. Every thing in this miracle nhows that there was no collusion, or understanding between Jesus and any of the persons at the feast. 10. Every man. It is customary, or it is generally done. IT When men have well drunk. This word does not of necessity mean that they were intoxi-^ rated, though it is usually employed in thai sense. It may mean when they wine, and knew not whenoc it was, (but the <= servants which drew the water knew,) the governor of the feast called the bridegroom, 10 And saith unto him, Every c Ps. 119.100. c.7.17. have drunk sufficient ; or to satiety ; or so much as to produce hilarity, and to destroy the keenness of their taste, so that they could not readily distinguish the good from that which was worse. But this cannot be adduced in favor ot drunkenness, even if it means to be intoxicated. For 1st. It is not said ot those who were present at that feast, but of what generally occurred. For any thing that appears at that feast, all were perfectly temperate and sober. 2d. It is not the saying of Jesus that is here recorded, but of the governor of the feast, who is declaring what usually occurred as a fact. 3d. There is not any expression of opinion of its pro- priety even by that governor. 4th. It does not appear that our Saviour even heard the observation. 5th. Still less is there any evidence that he approved such a state of things, or that he de- signed that it should take place here. Further, the word translated "well drunk" cannot be shown to mean in- toxication. But it 7nay mean when they had drunk as much as they judged pro- per, or as they desired, then the other was presented. It is clear that neither our Saviour, nor the sacred writer, nor the speaker here, expresses any appro- bation of intemperance, nor is there the least evidence that any thing of the kind occurred here. It is not proof that iwe approve of intemperance, when we men- tion, as this man did, what occurs usually among men at feasts. ^ Is worse. Is Df an inferior quality. IT The good wine. This shows that this had all the quaUties of real wine. We should not be deceived by the phrase " goodwine.^^ IFeusethe phrase to denote that it is good in pro- portion to its strength, and its power to intoxicate. But no such sense is to be attached to the word here. Pliny, Plu- tarch and Horace describe wine as good, or mention that as the best wine which was harmless, or innocent — poculo vini i?i?ioce?itis. The most useful wine — uti- lissimum vinum — was that which had little strength ; and the most wholesome wine — salvbcrrimum vi^um — was tbat 202 JOHN. [A. D. 30. man at the beginning doth set forth ! worse : hut thou hast kept the good good wine ; and when men have " wine until now. well drunk, then that which is 11 This beginning of miracles a Ps 104.15. Pr.9.2.5. which had not been adulterated by ' ' the addition of any thing to the must or juice." Pliny expressly says that a 'good wine" was one that was desti- tute of spirit. Lib. iv. c. 13. It should not be assumed, therefore, that the "good wine" was stronger than the other. It is rather to be presumed that it was milder. That would be the best wine certainly. The wine referred to here was doubtless such as was com- monly drunk in Palestine. That was the pure juice of the grape. It was not brandied wine ; nor drugged wine ; nor wine compounded of various substances such as we drink in this land. The com- mon wine drunk in Palestine was that which was the simple juice of the grape. We use the word ivitie now to deuote the kind of hquid which passes under that name in this country — always fer- mented, and always containing a con- siderable portion of alcohol — not only the alcohol produced by fermentation, but added to keep it or make it stronger. But we have no right to take that sense of the word, and go with it to the inter- pretation of the scriptures. We should endeavor to get into the exact circum- stances of those times ; ascertain pre- cisely what idea the word would convey to those who used it then ; and apply that sense to the word in the interpre- tation of the Bible. And there is not the slightest evidence that the word so used would have conveyed any idea but that of the pure juice of the grape ; nor the slightest circumstance meniioned in this account that would not be fully met by such a supposition. No man should ad- duce this instance in favor of drinking wine, unless he can prove that the wine made in the " water-pots" of Cana was just like the wine which he proposes to drink. The Saviour's example may be always pleaded just .\s it was — but it is a matter of obvious and simple justice that we should find out exactly \\hat the ; example was before we plead it. There is, moreover, no evidence that any other part of the water was converted into wine than that which was dratcn out of the water-casks for the use of the guests. , On this supposition, certainiv- all tl)e circumstances of the case are met, and \ the miracle would be more striking. All ', that was needed was to fm-nish a supply ! when the wine that had beeii prepared ! was nearly exhausted. The object was not to furnish a large quantity for future I use. The miracle too would be more j apparent and impressive. On this sup- position, the casks would appear to be ! filled with water onli/ ; as it was drawn ' out, it was pure wine. Who could doubt then that there w as the exertion of mi- raculous power? All, therefore, that has been said about the Redeemer's fur- nishing a large quantity of wine for the i newly-married pair; about his benevo- : lence in doing it, &c., is wholly gratui- j tous. There is no evidence of it what- ever ; and it is not necessary to suppose it in order to an explanation of the cir- , cumstances of the case. 11. This beginning of miracles. This i his first pubhc miracle. This is declared by the sacred writer to be a miracle ; that is, an exertion of divine power, pro- ducing a change of the substance of water into wine, which no human power could ■ do. ^ Marti {est ed forth. Showed. Ex- ■ hibited. '^ His glory. His power, and proper character as the ^Messiah ; show- ed that he had divine power ; and thai God had.cei-tainly commissioned him, : Tliis is shown to be a real miracle, by the foUowmg considerations. 1st. Real water was placed in the vessels. This \ the servants believed, and there was no possibility of deception. 2d. The wafej was placed where it was not customary to keep wine. It could not be pretended that it was merely a mixtvre of water and wine. 3d. It was judged to be wine without knowing whence it came. There was no agreement between Jesus and the governor of the feast, to impose on the guests. 4th. It was a change which nothing but a divine power could effect. He that can change tvater into a sub- stance hke the juice of the grape, must be clothed with divine power. *i Believed on him. This does not n^*>an that they did not before believe on him, but thus their fait liwascow/rmfrf or strengthened. They saw a miracle ; and it satisfied them that he was the Messiah. Before, A.D. 30.] CHAPTER II. did Jesus in Cana of Galilee, and manifested " forth his glory ; and his disciples believed ^ on him. 12 After this he went down to Capernaum, he, and his mother, and his brethren, and his disciples : a c.1.14. b 1 Jno.5.13. they believed on the testimony of John and from conversation with Jesus. Ch. i. 35 — 51. Now, they saw that he was invested with almigiity power, and their faith was established. From this narrative we may learn, 1st. That marriage is honorable, and that Jesus, if sought, will not refuse his presence and blessing on such an oc- casion, 2d. On such an occasion, the presence and approbation of Christ should be sought. No compact formed on earth is more important. None en- ters so deeply into our comfort here. Perhaps none will so much affect our destiny in the world to come. It should be entered into, then, in the fear of God. 3d. On all such occasions, and on all others, our conduct should be such as that the presence of Jesus would be no interruption, or disturbance. He is holy. He is ahvavs present in every place. And on all festival occasions, our de- portment should be such as that we should welcome the presence of the Lord Jesus Christ. That is not a pro- per state of feeling or employment which would be interrupted by the presence of the Saviour. 4ih. Jesus dehghted to do good. In the very beginning of his ministry he worked a miracle to show his benevolence. This was the appropriate commencement of a hfe in which he was to go about doing good. He seized every opportunity of doing it ; and at a marriage-feast, as well as among the sick and poor, he showed the character which he always sustained — that of a benefactor of mankind. An argument cannot be drawn from this instance in fa- vor of intemperate drinking. There is no evidence that any who were present on that occasion drank too freely. Nor can an argument be drawn from this ■•-ase in favor even of drinking wine, Buch as we have. The common wine of Judea was the pure juice of the grape, without any mixture of alcohol, and was harmless. It was the common drink of the people, and did not tend to produce intoxication. Our wines are a and they continued there not many days. 13 And the Jews' passover*was at hand, and Jesus '^ went up to Je- rusalem, c Ex.12.J4. d ver,23. c.5.1. 6.4. 11.55. mixture of the juice of the grape, and of brandy, and often of infusions of va- rious substances to give it color and taste, and the appearance of wine. Those wines are httle less injurious than brandy ; and the habit of drinking them should be classed with the drinking of all other liquid tires. The following table will show the danger of drinking the wines that are in common use : Brandy has fifty-three parts and .39 hundredths in a liundred of alcohol, or 53.39 per cent. Rum 53.68 Whiskey, Scotch 54.32 Holland gin 51.60 Port wine, highest kind 25.83 " lowest 21.40 Madeira, highest 29.42 lowest 19.34 Lisbon 18.94 Malaga 17.26 Red champagne 11.30 " White do 12.80 Currant wine 20.25 " It follows that a man who driuKs two glasses of most of the wines used has taken as much alcohol as if he had ta- ken one glass of brandy, or whiskey — and why should he not as well drink the alcohol in the brandy as in the wine ? What difference can it make in morals ? What difference in its effects on his sys- tem ? The experience of the world has shown that water, pure water, is the most wholesome, and safe, and invigor- ating drink for man. 12. To Capernaum. Note, Matt. iv. 13. ^ Not 7nany days. The reason why he remained there' no longer was that the passover was near, and they went up to Jerusalem to attend it. 13. The Jews' passover. The feast amoncr the Jews called the passover. See Note, Matt. xxvi. 2 — 17. "^ And Jesus went up to Jerusahm. Every male among the Jews was required to appear at this feast. Jesus, in obedience to the law, went up to observe it. This is the first passover on which our Sa. 204 JOHN. [A.D. 30. 14 And found * in the temple those that sold oxen and sheep and doves, and the changers of money sitting ; 15 And when he had made a scourge of small cords, he drove them all out of the temple, and the eheep, and the oxen ; and poured «Matt.21.12. Mar. 11.15. Lu. 19.45. viour attended, after he entered on the work of the ministry. It is commonly Bupposed that he observed three others : one recorded Luke vi. 1., another John vi. 4, and the last one that when he was crucified. John xi. 55. As his baptism when he entered on his ministry had taken place some time before this, pro- bably not far from six mouths, it follows that the period of his ministry was not far from three years and a half, agreea- bly to the prophecy in Dan. ix. 27. 14. Found in the temple, (Sec. The transaction here recorded is in almost all respects similar to that which has been explained in iMatt. xxi. 12. This took place at the comme7icement of his pubhc ministry, and that at the close. Thus he showed that his great regard was for the pnre worship of his Father: and one great design of his coming was to reform the abuses which had crept into that worship, and to bring man to a proper regard for the glory of God. If It be a.?ked how it was that those en- faged in this traffic so readil} i/ielded to esus of Nazareth, and that 'they left their gains, and property, and fled from the temple at the command of one so obscure as he was ; it may be repUed, 1st. That their consciences reproved ihem for their impiety, and they could not set up the appearance of self-defence. 2d. It was customary in the nation to cherish a profound regard for the au- thority of a prophet ; and the appear- ance and manner of Jesus — so fearless, so decided, so authoritative, led them to suppose he was a prophet, and they fear- ! ed to resist him. 3d. He had even then a reputation among the people, and it is i not improbable that many supposed him I to be the Messiah. 4th. Jesus on all ! occasions had a most wonderful control over men. None could resist him. There was something in his manner, as well as in his doctrine, that awed men, out the changers' money, and over- threw 'the tables; IG And said unto them that sold doves, Take these things hence ; make not rrrj Father's house an house of merchandise. 17 And his disciples remembered that it was written, ^ The zeal of thine house hath eaten me up. h Ps.69.9. and made them tremble at his presence. On this occasion, he had the manner of a prophet, the authority of God, and the testimony of their own consciences, and they could not therefore resist the au- thority by which he spoke. Though Jesus thus purified the tern pie at the commencement of his minis- try, yet in three years the same scene was to be repeated. See Matt. xxi. 12. And from this we may learn, 1st. How some men forget the most solemn re- proofs, and return to evil practices. 2d. 1 That no sacredness of time nor place I will guard them from sin. In the very temple, under the very eye of God, they returned to practices for which their I consciences reproved them, and which they knew God disapproved. 3d. We see here how strong is the love of gain — the ruling passion of mankind. Not even the sacredness of the temple ; the presence of God ; the awful ceremonials of religion, deterred them from this un- holy traffic. So wicked men and hypo- crites will always turn religion, if possi- ' ble, into gain ; and not even the sanc- : tuary, the sabbath, or the most awful . and sacred scenes, wiil deter them from I schemes of gain. So strong is this gro i veiling passion ; and so deep is that de- ' pravity which fears not God, and regards not his sabbaths^, his sanctuary, or his law. 15. ^^co«r^e. A whip. ^ Of small cords. This whip w^as made as an em- blem of authority, and also for the pur- pose of driving from the temple the cat- tle which had been brought there for sale. There is no evidence that he used any violence to any of the men engaged in that unhallowed traffic. The original word implies that these cords were made of twisted rushes or reeds — probably the ancient material lor making ropes. 17. It was written, &c. This is re- corded in Ps. Ixix. 9. Its meaning is A D.30.] CHAPTER II. 205 !8 Then answered the Jews and I 19 Jesus answered and said unto said unto him, What sign* shewest them, Destroy * this temple, and ia thou unto us, seeing that thou doest these things 1 a Matt.l2.38,&c. c.6.30. that he was affected with great zeal or concern for the pure worship of God. IT T/ie zeal of thine house. Zeal is in- tense ardor in reference to any object. The zeal of thy house means extraordi- nary concern for the temple of God ; intense solicitude that the worship there should be pure, and such as God would approve. ^ Hath eaten vie up. Hath absorbed me, or engaged my entire at- tention and atTection ; hath surpassed all other feelings, so that it may be said to be the one great absorbing affection and desire of the mind. Here is an ex- ample set for ministers, and for all Christians. In Jesus, this was the freat commanding sentiment of his life, n us it should be also. In this he be- gan, and ended, his ministry. In this we should begin and end our lives. We learn also that ministers of relimon should aim to purify the church of God. Wicked men, conscience-smitten, will tremble when they see proper zeal in the ministers of Jesus Christ ; and there is no combination of wicked men, and no form of depravity that can stand be- fore the faithful, zealous, pure. Breach- ing of the gospel. The preaching of every minister should be such that wick- ed men will feel that they must either become Christians, or leave the house of God, or spend their lives there in the consciousness of guilt, and the fear of hell. 18. What sign, &,c. What miracle dost thou work. He assumed the cha- racter of a prophet. He was reform- ing, by his authorhy, the temple. It was natural to ask by what authority this was done ; and as they had been accustomed to miracles in the hfe of Moses, and Elijah, and the other pro- phets, so they demanded evidence that he had authority thus to cleanse the house of God. IT Seeing that thou dost. Rather ' by what title or authority thou doest these things.' Our translation is ambiguous. They wished to know bt/ what miracle he had shown, or could show, his right to do those things. 19. Destroy this temple. The evan- gelist informs us (ver. 21) that bv temple Vol.. II. — IS three days I will raise it up. l Matt.26.61. 27.40. here, he meant his body. It is not im- probable that he pointed with his finger to his body as he spoke. The word destroy, used here in the imperative, has rather the force of the future. Its meaning may thus be expressed. ' You are now profaners of the temple of God. You have defiled the sanctuary ; you have made it a place of traflic. You have also despised my authority, and been unmoved by the miracles which I have already wrought. But your wick- edness will not end here. You will oppose me m.ore and more ; you will reject and despise me until in your wickedness you will take my life, and destroy my body.' Here was therefore a distinct prediction both of his death, and the cause of it. The word temple, or dwelling, was not unfrequently used by the Jews to denote the body as being the residence of the spirit. 2 Cor. v. 1. Christians are not unfrequently called the temple of God, as being those in whom the holv Spirit dwells on earth. 1 Cor. iii. 16, 17 ; vi. 19. 2 Cor. vi. 16. Our Saviour called his body a temple in accordance with the common use of language, and more particularly because in him the fulness of the Godhead dwelt bodily. Col. ii. 9. The temple at Jeru- salem was the appropriate dwelling place of God. Ilis visible presence was there peculiarly manifested. 2 Chron. xxxvi. 15. Ps. Ixxvi. 2. As the Lord Jesus was divine ; as the ful- ness of the Godhead dwelt in him ; so his body might be called a temple. T In three days I will raise it up. The Jews had asked a miracle of him in proof of l,is authorhy — that is, a proof that he was the Messiah. He tells them that a full and decided proof of that would be his resurrectionfro7n the dead. Though they would not be satisfied by any other miracle, yet by this, they ought to be convinced that he came from heaven, and was the long-expected Messiah. To the same evidence that he was the Christ, he refers them on other occasions. See Matt. xii. 38, 39. Thus early did Christ foretell his death and resurrection, and at the beginning 20(5 JOHN. [A. D. 30. 20 Then said the Jews, Forty and six years was this temple in build- ing-, and wilt thou rear it up in three days 1 of the work had a clear foresight of all that was to take place. This know- ledge shows clearly that he came from heaven ; and it evinces also the extent of his love; — that he was willing to come to save us, knowing clearly what it would cost him. Had he come with- out such an expectation of suffering, his love might have been far less ; but when he fully knew all that was before him ; when he saw that it would in- volve him in contempt and death, it shows a compassion "worthy of a God," that he was wiUing to endure the load of all our sorrows, and die to save us from death everlasting. When Jesus says "/ will raise it up," it is proof also of divine power. A mere fna?i could not say this. No deceased man can have such power over his body ; and there must have been there- fore in the person of Jesus a nature superior to human, to which the term "I" could be applied ; and wlaich had power to raise the dead — that is, which was divine. 20. Then said the Jews, &c. The Jews, either from the ambiguity of his language, or more probably from a de- sign to cavil, understood him as speak- ing of the temple at Jerusalem. What he said here is all the evidence that they could adduce on his trial (Matt. xxvi. 61 ; Mark xiv. 58), and they re- proached him with it when on the cross. Matt, xxvii. 40. The Jews frequently f)erverted our Saviour's meaning. The anguage which he used was ofien that of parables, or metaphor ; and as they sought to misunderstand him, and per- vert his language, so he often left them to their own delusions, as he himself says: "that seeing they might not Bee, and hearing they might not under- Btand." Matt. xiii. 13. This was a case which they might if they chose easily misunderstand. They were in the temple. The conversation was about the temple, and though he pro- bably pointed to his body, or desig- nated it in some plain way, yet they , rhose to understand him as referring to | this temple itself. And as it appeared , 21 IJut he spake of the temple * of his body. 22 When therefore he was risen from the dead, his disciples remem- o Ep.2.21,22. Col.2.9.~He.8.2. SO improbable that he could raise up that in three days, they wished to per- vert his words, and pour ridicule on hig pretensions. ^ Forty and six years, &c. The temple in which they then were, was that which was commonly called the second temple, built after the return of the Jews from Babylon. See Note, Matt. xxi. 12. This temple Herod the Great commenced repairing, or to re- build, in the 18th year of his reign, that is, sixteen years before the birth of Christ. Jos. Ant. b. xv. ^ 1. The main body of the temple he completed in nine years and a half. Jos. Ant. xv. 5, 6. Yet the temple, vvith its out- buildings, was not entirely complete^ in, the time of our Saviour. Herod con- tinued to ornament it, and to perfect h even till the time of Agrippa. Jos. Ant. b. XX. ch. viii. ^ 11. As Herod began to rebuild the temple sixteen years be- fore the birth of Jesus, and as this hap- pened in the thirtieth year of his age, so the time which had been occupied in it was forty-six years. This circum- stance is one of the many in the New Testament which show the accuracy of the evangelists, and which prove that they were well acquainted with what they recorded. It shows that their narration is true. Impostors do not trouble themselves to be very accu- rate about, names and dates. And there is nothing in which they are more liable to make mistakes. IT Wilt thou, &c. This is an expression of contempt. Herod, with all his wealth and power, had been engaged in this work almost half a century. Can you, an obscure and unknown GaUlean, accomplish this in three days ? The thing in their judg- ment was ridiculous; and showed, as they supposed, that he had no authority to do what he had done in the temple. 22. When he was risen from the dead, fee. This saying of our Saviour at that time seemed ^obscure and difficult. The disciples did not undei-stand it. But they treasured it up in their memo- ry, and the event showed what was its true meaning. Many prophecies are obscure when spoken, which are per- A. D. 30.] CHAPTER III. 207 bered " that he had said this unto them : and the}'' believed the scrip- ture, and the word which Jesus had said. 23 Now when he was in Jerusa- lem, at the passover, in the feast day^ many believed in his name, when they saw the miracles which he did. 24 But Jesus did not commit a Lu.24.8. ectly plain when the event takes place. We learn from this also the importance of treasuring up the truths of the Bible now, though we may not perfectly un- derstand them. Hereafter they may be plain to us. It is therefore important that children should learn the truths of the sacred scriptures. Treasured up in their memory they may not be under- stood now, but hereafter those truths may be clear to them. Every one en- gaged in teaching a Sunday school, therefore, may be imparting instruction which may be understood, and may impart comfort long after the teacher has gone to eternity. ^ They believed. That is, after he rose from the dead, •r The scripture. The Old Testament, which predicted his resurrection. Re- ference here must be made to Ps. xvi. 10. Compare Acts ii. 27 — 32 ; xiii. 35 — 37. Ps. ii. 7. Compare Acts xiii. 33. They understood those scriptures in a sense different from what they did be- fore. ^ The word which Jesus had said. The prediction which Jesus had made respecting his resurrection in this place and on other occasions. See Matt. xx. 19. Luke xviii. 32, 33. 23. Feast day. Feast. During the celebration of the passover, which con- tinued eight days. "ST Miracles which lie did. These miracles are not parti- cularly recorded. Jesus took occasion to work miracles and to preach at that time, for a great multhude were present rrom all parts of Judea. It was a favor- able opportunity for making known his doctrines, and showing the evidence that he was the Christ, and he em- braced it. We should always seek and embrace opportunities of doing good, and we should not be deterred, but rather excited by the multitude around us, to make known our real sentiments on the siibje("t of religion. himself unto them, because he * knew all men^ 25 And needed not that any should testify of man : for he knew what was in man. CHAPTER m. THERE was a man of the Phari- sees, named Nicodemus, ' a ruler of the Jews : b 1 Sa.16.7. 1 Ch.28.9. 20.17. Je.17.9,10. ^ Matt.9.4. c.16.30. Ac.1.24. Ee.2.23. c c.7 fl 50,51. c.19.39. 24. Did no* commit himself. The word translated commit here is the same as in verse 23 is translated believed. It means to put trust or confidence in. Jesus did not put trust or reliance on them. He did not leave himself in their hands. He acted cautiously and prudent- ly. The proper time for him to die had not come, and he secured his own safety. The reason why he did not commit himself to them is, that he knew all men. He knew the inconstancy cind fickleness of the multitude. He knew how easily they might be turned against him by the Jewish leaders, and how unsafe he would be if they should be moved to sedition and tumult. 25. Should testify of man. Should give him the character of any man. Ii" He knew what was iri man. This he did because he had made all (ch. i. 3), and because he was God (ch. i. 1). There can be no higher evidence than this that he was omniscient, and was therefore divine. To search the heart is the prerogative of God alone. Jer. xvii. 10. And as Jesus knew wha was in these disciples, and as it is e.v pressly said that he knew what was in man, that is, in all men, so it follows that he must be equal with God. As he knows all, he is acquainted with the false pretensions and professions of hy- pocrites. None can deceive him. He also knows the wants and desires of all his real friends. He hears their groans, he sees their sighs, he counts their tears, and in the day of need will come to their relief CHAPTER III. 1. A man of the Pharisees. A Pha- risee. See Note, Matt. iii. 7. ^ Nico- demus, a ruler of the Jews. One of the Sanhedrim, or great council of the na- tion. He is iwire mentioned after this m JOHN. [A. D. 3C 2 The same came to Jesus by- night, and said unto him, Rabbi, as bein^ friendly to our Savioul- ; in the first instance as advocating his cause, and defending him against the unjust suspicion of the Jews (ch. vii. 50,) and in the second instance as one who came to aid in embahning his body (ch. xLx. 39). It will be recollected that the de- sign of Jo?in in writing this gospel was to show that Jesus was the Messiah. To do this, he here adduces the testi- mony of one of the rulers of the Jews who early became convinced of it, and who retained the belief of it, until the death of Jesus. 2. The same came to Jesus. The de- sign of his coming seems to have been to inquire more fully of Jesus what was the doctrine which he came to teach. He seems to have been convinced that he was the Messiah, and desired to be farther instructed in private respecting his doctrine. It was not usual for a man of rank, power, and riches, to come to inquire of Jesus in this manner. Yet we may learn that the most favorable opportunity for teaching such the nature of personal rehgion is when they are alone. Scarcely any man, of any rank, will refuse to converse on this subject when addressed respectfully and ten- derly in private. In the midst of their companions, or engaged in business, they may refuse to listen, or may cavil. When alone, they will hear the voice of entreaty and persuasion, and be will- ing to converse on the great subjects of judgment and eternity. Thus Paul says (Gal. ii. 2), "privately to them which are of reputation ;" evincing his consummate prudence, and his pro- found knowledge of human nature. ^ By night. It is not mentioned why he came by night. It might have been being a member of the sanhedrim he was engaged all the day. Or it may have been because the Lord Jesus was occupied all the day in teaching publicly and in working miracles, and there was no opportunity for conversing with him as freely as he desired. Or it may have been that he was afraid of the ridicule and contempt oftho.se in power, and fearful that it might involve him in danger if publicly known. Or it may nave been that he was afraid that if it were publicly kncwn that he was dis- we know that thou art a teache* come from God ; for " no man cat, a c.9.16.33. Ac.2.22. posed to favor the Lord Jesus, it mighf provoke more opposition against him, and endanger his hfe. As no lad mo tive is imputed to him, it is most in ac cordance with Christian charity to sup- pose that his motives were such as God would approve, especially as our Sa- viour did not reprove him. We should not be disposed to blame men where Jesus did not, and we should desire to find goodness in every man rather than be ever on the search for evil motives. See 1 Cor. xiii. 4 — 7. We may learn here, 1st. That our Saviour, though engaged during the day, did not refuse to converse with an inquiring sinner at night. Ministers of the gospel at all times should welcome those who are asking the way to life. 2d. That it is proper for men, even those of elevated rank, to inquire on the subject of reli- gion. Nothing is so important, and no temper of mind is more lovely than a disposition to ask the way to heaven. At all times they should seek, and es- pecially in times of great religious ex- citement, they should make inquiry. At Jerusalem then was a time of great soHcitude. Many beheved on Jesus. He wrought miracles, and preached, and many were converted. There was what would now be called a revival of religion, having all the features of a work of grace. At such a season it was proper then as it is now, that not only the poor but the rich and great, should inquire the path to life. And from the conversation of Nicodemus it is mani- fest that the inquiry had become gene- ral, whether Jesus was not the Mes- siah. ^ Rahhi. This was a thle of re- spect conferred on distinguished Jewish teachers, somewhat in the way that the title doctor of divinity is now conferred. Our Saviour forbid his disciples to wear that title, though it was proper {or him to do it, as being the great Teacher of mankind. It literally signifies great, and was given by Nicodemus doubtless because Jesus gave distinguished proof? that he came as a teacher from God. ^ JVe knotv. I know, and those with w4iom I am connected. Perhaps he was acquainted with some of the Pha- risees who entertained the same opin- ion about Jesus that ne did, ana At A.D.30.] CHAPTER III. do these miracles that thou doest, except °- God be with him. 209 came to be more fully confirmed in the belief. ^ Come from God. Sent by God. This implies his readiness to hear him, and his desire to be instructed. He acknowledges the divine mission of Je- sus, and delicately asks him to instruct him in the truth of religion. When we read the words of Jesus in the Bible, it should be with a behef that he came from God, and was therefore qualified and authorized to teach us the way of hfe. IT These miracles. The miracles which he wrought in the temple and at Jerusalem (oh. ii. 23). ^Except God be with him. Except God aid him, and except his instructions are approved by God. Miracles show that a prophet or rehgious teacher comes from God, be- cause God would not work a mi- racle in attestation of a falsehood, or to encourage a false teacher. If God gives a man power to work a miracle. It is proof that He approves the teaching of that man, and the miracle is the proof or the credential that he came irom God. 3. Verily, verily. Expressions of strong affirmation, denoting the certain- ty and the importance of what he was about to say. Jesus proceeds to state to him one of the fundamental and indis- pensable doctrines of his religion. It may seem remarkable that he should introduce this subject in this manner. Biit it should be remembered that Nico- demus acknowledged that he was a teacher come from God ; that he im- plied by that his readiness and desire to receive instruction; and that it is not wonderful, therefore, that Jesus should commence with one of the fundamental truths of his religion. It is no part of Christianity to conceal any thing. Je- sus declared to every man, high or low, rich or poor, the most humbling truths of the gospel. Nothing was kept back for fear of offending men of wealth or power ; and for them, as well as the most poor and lowly, it was declared to be indispensable to experience a change of heart and of life. H" Except a man. This is a universal form of ex- pression designed to include all man- kind. Of every man it is certain that unless he is born again he cannot see the 18* 3 Jesus answered and said unto him, Verily, verily, I say unto thee, * 6C.1.13. Ga.6.15. Ep.2.1. Tit.3.5. Ja.l. 18. lPe.1.23. lJno.2.29. 3.9. kingdom of God. It includes, therefore, men of every character, and rank, and nation, moral and immoral, rich and poor, in office and out of office, old and young, bond and free, the slave and his master, Jew and Gentile. It is clear, that our Saviour intended to convey to Nicodemus the idea also that he must be born again. It was not sufficient to be a Jew, or to acknowledge him to be a teacher sent by God, that is, the Mes- siah ; it was necessary, in additiou to this, to experience m his own soul that great change called the neio birth, or regeneration. IF Be horn again. The word translated here again, means also from above, and is so rendered in the margin. It is evident, however, that Nicodemus understood it not as refer ring to a birth from above, for if he hao he would not have asked the question in verse 4. It is probable that in the language which he used, there was not the same ambiguity that there is in the Greek. The ancient versions all un- derstood it as meaning again, or tie second time. Our natural birth intro- duces us to hght; is the commence, ment of life ; throws us amidst the works of God, and is the beginning of our ex- istence here. But it also introduces us to a world of sin. We early go astray. All men transgress. The imagination of the thoughts of the heart is evil from the youth up. We are conceived in sin, and brought forth in iniquity ; and there is none that doeth good, no not one. The carnal mind is enmity against God ; and by nature we are dead in trespasses and sins. Gen. viii. 21. Ps. xiv. 2, 3; h. 5. Rom. i. 29 — 32; iii. 10 — 20; viii. 7. This sin exposes men to misery here and hereafter. To es- cape from this sin, to be happy in the world to come, it is necessary that man should be changed in his principles, his I feeUngs, and his manner of life. This I change, or the beginning of this new i life, is called the neio birth, or regenera- tion. It is so called because in many ' respects it has a striking analogy to the natural birth. It is the beginmng ot spiritual Hfe. It introduces us to the light of the gospel. It is the moment when wo really begin to live to any pur- 210 Except a man be born ^ again, he cannot see the kingdom of God. 4 Nicodemus saith unto him, How can a man be born when he is 1 or, from above. . Dose. It is the moment when God re- veals himself to us as our reconciled Father, and v/e are adopted uito his family as his sons. And as every man is a sinner, it is necessary that each one ehould experience this change, or he cannot be happy or saved. This doc- trine was not unknown to the Jews, and was particularly predicted as a doc- trifte that would be taught in the times of the Messiah. See Deut. x. 16. Jer. iv. 4, xxxi. 33.. Eze. xi. 19 ; xxxvi. 25. Ps. h. 12. The change in the New Testament is elsewhere called the new creation (2 Cor. v. 17. Gal. vi. 15), and life from the dead, or a resurrection. Eph. ii. 1. John V, 21, 24. ^i He can- not see. To see, here, is put evidently for enjoying ; or he cannot be fitted for it, and partake of it. ^ The Jdngdom of God. Either in this world, or in that which is to come, or heaven. See Note, Matt. iii. 2. The meaning is, that the kingdom .which Jesus was about to set up, v/as so pure and holy that it was indispensable that every man should experience this change, or he could not partake of its blessings. This is solemnly affirmed by the Son of God, by an affirmation equivalent to an oath, and there can be no possibility, there- fore, of entering heaven without expe- riencing the change which our Saviour contemplated by the new hirOi. And it becomes every man, as in the presence of a holy God before whom he must soon appear, to ask himself whether he has experienced this change, and if he has not, to give no rest to his eyes until he has sought the mercy of God, and implored the aid of his Spirit that his heart may be. changed. 4. iaow ca7i a man, &c. It may seem remarkable that Nicodemus understood our Saviour literalb/, when the expres- sion to be horn again v/as in common use among the Jews to deno!e a change from Genlilism {oJvdaism by beconiing a proselyte by baptism. The woixl with j them meant a change from the slate of } a heathen to that of a Jew. But they j never used it as applicible to a Jew, leeause they supposed ii lat by his birth I JOHN. old? [A.D.SO Can he enter the second time into his mother's womb, and be born? 5 Jesus answered, Verily, verily, he was entitled to all the privileges of the people of God. When, therefore, our Saviour used it of a Jev), when he affirmed its necessity of every man, Ni codemus supposed that there was an absurdity in the doctrine, something that surpassed his comprehension ; ana he therefore asked whether it was pos- sible that Jesus could teach so absurd a doctrine — as he could conceive no other sense as applicable to a Jew — as that he should, when old, enter a second time into his mother's womb and be born. And we may learn from this : 1st. That prejudice leads us to misunderstand the plainest doctrines of religion. 2d. That things which are at iirst incomprehen- sible, or apparently absurd, may wher explained become clear. The doctrine of regeneration, so difficult to Nicode- mus, is plain to a child that is born of the Spirit. 3d. Those in high rank in lii'e, and who are learned, are often most ignorant about the plainest matters of religion. It is often wonderful that they exhibit so little acquaintance whh the most simple subjects pertaining to the soul, and so much absurdity in their views. 4lh. A doctrine is not to be rejected because the rich and the ^reat do not believe or understand it. The doctrine of regeneration was no worse because Nicodemus did not compre- hend it. o: Be horn of wafer. By water here is evidently signified baptism. Thus the word is used Eph. v. 26. Titus iii. 5. Baptism was practised by the Jews in receiving a Gentile as a proselyte. It was practised by John among the Jews. And Jesus here says that it is an ordi- nance of his religion, and the sign and seal- of the renewing influences of his Spirit. So he said (Mark xvi. 16), ho that believeth and is hapiized, shall be saved. It is clear from these placee, and froiii the example of the apostles (Acts ii. 38, 41 ; viii. 12, 13, 36, 38 ; ix. 18; X. 47, 48; xvi. 15, 33; xviii. 8; x.\ii. 16. Gal. iii. 27), that they consi- dered this ordinance as binding on all who professed to love the Lord Jesue A nd though it perhaps cannot be said A. D. 30.] CHAPTER Til. 211 I say unto thee, Except a man be born of water ° and of the Spirit, * he cannot enter into the kingdora of God. 6 Thai " which is born of the 12. a Mar.Ki.ie. Ac.2.38. 6 Eo.8.2. lCo.2. that none who are not baptized can be eaved, yet Jesus meant undoubtedly to be understood as affirming that this was to be the regular and uniform way of catering into his church ; that this was the appropriate mode of making a pro- fession of religion ; and that a man who neglected this when the duty was made known to him, neglected a plain com- mand of God. It is clear, also, that any other command of God might as well be neglected or violated as this, and that it is the duty of every one not only to love the Saviour, but to make an acknowledgment of that love by being baptized and devoted to his service. But lest Nicodemus should suppose that this was all that was meant, he added that it was necessary that he should be hor7i of the Spirit also. This was predicted of the Saviour that he should baptize with the Holy Ghost and with fire. Matt. iii. 11. By this is clearly intended that the heart must be changed by the agency of the Holy Ghost ; that the love of sin must be abandoned ; that man must repent of crime and turn to God ; that he must renounce all his native evil propenshies, and give himself to a life of prayer and hohness, of meekness, purity, and be- nevolence. This great change is in the scriptures ascribed uniformly to the Holy Spirit. Titus iii. 5. 1 Thess. i. 6. Rom. v. 5. 1 Pet. i. 23. ^ Caimot enter into. This is the way, the appropriate way, of entering into the kingdom of the Messiah here and hereafter. He cannot enter into the true church here or in the world to come except in con- nexion with a change of heart, and by the proper expression of that change in the ordinances appointed by the Saviour. 6. That ivhich is born of the flesh. To show the necessity of this change, our Saviour directs the attention of Ni- codemus to the natural condition of man. By that which is born of the flesh he evidently intends man as he is by nature, in the circumstances of his na- tural birtn. Perhaps also he alludes to flesh is flesh : and that v/hich is born of the Spirit is spirit. 7 Marvel not that I said unto thee, Ye must be born ^ again. 8 The wind bloweth where it c 1 Co. 15.47-49. 2C0.5.J7. ^ or, from above. the question asked by Nicodemus, whether a man could be born when he was old? Jesus tells him that if this could be, it would not answer any va luable purpose. He would be still pos- sessed of the same propensities and passions. Another change was there- fore indispensable. ^ Is flesh. Par- takes of the nature of the parent. Compare Gen. v. 3. As the parents are corrupt and sinful, so will be their descendants. See Job xiv. 4. And as the parents are wholly corrupt by nature, so their children will be the same. The word flesh here is used to denote cor- I rupt, defiled, sinful. The fiesh in the I scriptures is often used to denote the : sinful propensities and passions of our I nature, as those propensities are sup- I posed to have their seat in the animal I nature. " The v/orks of the flesh are : manifest, which are these : adulrery, j fornicarion, uncleannoss, lascivious- j ness," &.C. Gal. v. 19, 20. See also Eph. ii. 3. 1 Pel. iii. 21 ; ii. 18. 1 John I ii. 16. Rom. viii. 5. "it/s born of the Spirit. Of the Spirit of God. or by the agency-of the Holy Ghost. IT/.s spirit. Is spiritual, like the spirit, that is, holy, ■pure. Here we learn: 1st. That all I men are by nature sinful. 2d. That j none are renewed but by the Spirit of j God. If man did the work himself, it \ w^ould be .still flesh, and impure. 3d. That the effect of the new birth is to j make men holy. And, 4th. That no I man can have evidence that he is born I again who is not holy, and just in pro- I portion as he becomes pure in his life v/iil be the evidence that he is born of the Spirit. 7. Marvel not. Wonder not. It is possible that Nicodemus in some way still expressed a doubt of the doctrine, and Jesus took occasion in a very strik- ing manner to illustrate it. 8. The wind bloweth, &c. Nicode mus had objected to the doctrine be- cause he did not underdtand how it could Ic. Jesus shows him thai he ought not to reject it o.a that account, 212 JOHN. [A. D. 30 listeth, and thou hearest the sound | 9 Nicodemus answered and said thereof, but canst not tell whence it Cometh, and whither it g-oeth : so " is every one that is born of the Spirit. « ] Co.2.11. for he constantly believed things quite as difficult. It might appear incompre- hensible, but it was to be judged of by its effects. As in this case of the wmd, the efects were seen, the sound was heard, important changes were pro- duced by it, trees and clouds were moved, yet the wind is not seen, nor do we know whence it comes, nor by what laws it is governed. So it is with the operations of the Spirit, We see the changes produced. Men just now einful, become holy ; the thoughtless become serious ; the licentious become p\ire ; the vicious, moral ; the moral, religious ; the prayerless, prayerful ; the rebellious and obstinate, meek, and mild, and gentle. When we see such changes, we ought no more to doubt that they are produced by some cause, by some mighty agent, than when we see the trees moved, or the waters of the ocean piled on heaps, or feel the coohng effects of a summer's breeze. In those cases we attribute it to the wind, though we see it not, and though we do not understand its operations. We may learn hence : 1st. That the proper evidence of conversion is the effects on the life. 2d. That we are not too curiously to search for the cause or manner of the change. 3d. That God nas power over the most hardened sin- ner to change him, as he has power over the loftiest oak to bring it down by a sweeping blast. 4th. That there may be a great variety in the modes of the operation of the Spirit. As the wind sometimes sweeps with a tempest, and prostrates all before it, and sometimes j breathes upon us in a mild evening zephyr, so it is with the operations of the Spirit. The sinner sometimes trem- bles and is prostrate before the truth, and sometimes is sweetly and gently drawn to the cross of Jesus. IT Where it listeth. Where it wills or pleases. J So is every one, &c. Every one that is born of the Spirit is, in some respects, like the effects of the wind. You see it not, you cannot discern its laws, but you see its effects, and you know there- unto him, How can these thing's beT 10 Jesus answered and said unto him, Art thou a master of Israel and knowest not these things ] fore that it does exist and operate. Nicodemus' objection was, that he could not see this change, or perceive how it could be. Jesus tells him that ho should not reject every doctrine which he could not understand. Neither could the wiiid be seen, but its effects were well known, and no one doubted the existence of the power of the agent. Compare Eccl. xi. 5. 9. How can these things he ? Nico- demus was still unwilhng to admit the doctrine unless he understood it. And we have here an instance of a man of rank stumbUng at one of the plainest doctrines of religion, and unM'illing to admit a truth because he could not un- derstand how it could be, when he daily admitted the truth of facts in other things which he could as little compre- hend. And we may learn : 1st. I'hat men will often admit facts on other sub- jects, and be greatly perplexed by similar facts in religion. 2d. That nay. This was a kind and tender address. It was designed to convince him that he could work a miracle though not personally present. IT Thy son liveth. Thy son shall re- cover. Or he shall be restored to health according to thy request. ^ The man believed. The manner in which Jesus spoke it, and the assurance he gave, convinced the man that he could heal him there as well as to go to Caper- naum to do it. This is an instance ot the power of Jesus to convince the mind ; to soothe doubts ; to confirm faith ; and to meet our desires. He blesses not always in the manner ir which we ask, but he grants us oui main wish. The father wished his soi healed by Jesus' goi?i§ down to Caper naum. Jesus healed him, but not u A. D. 30.] CHAPTER V. 23? down, his servants met him, and told Mm^ saying-, Thy son liveth. 52 Then inquired he of them the hour when he began to amend. And they said unto him. Yesterday at the seventh hour the fever left him. 53 So the father knew that it was at the same " hour, in the which Jesus said unto him, Thy son liveth : aPs.107.20. 6Ac.16.34. 18.8. the way in which he asked it to be done. — God will hear our prayers, and grant our requests, but often not in the pre- cise manner in which we ask it. It is his to judge of the best way of doing us good. 52. The seventh hour. About one o'clock in the afternoon. 53. The same hour. The very time when Jesus spoke. IT The fever left him. It seems that it left him suddenly and entirely ; so much so, that they went to inform the father, and to comfort him ; and also, doubtless to apprize him that it was not necessary to ask aid from Je- sus. From this miracle we may learn, 1st. That Jesus had an intimate know- ledge of all things. He knew the case of tiiis son — the extent of his disease — where he was — and thus had power to heal him. 2d. That Jesus had Al- mighty power. Nothing else could have healed this child. Nor could it be pre- tended that he did it by any natural means. He was far away from him ; and the child knew not the source of the power that healed him. It could not be pretended that there was any collusion or jugglery. The father came in deep anxiety. The servants saw the cure. Jesus was at a distance. And all bears the marks of being the simple energy of God — put forth with equal ease to heal whether far or near. Thus he can save the sinner. 3d. We see the benevolence of Jesus. Ever ready to aid, to heal, or to save, he may be called on at all times, and will not be called on in vain. IT Himself believed. This mira- cle removed all his doubts, and he be- came a real disciple and friend of Jesus. H His whole house. His whole family. We may learn from this, 1st. That sickness, or deep affliction, is often the means of great good. Here the sick- ness of the son resulted in tl e faith of 20* and himself believed, * and his whole house. 54 This is again the second mir- acle that Jesus did, when he wag come out of Judea into Galilee. CHAPTER V. AFTER this there was a feast * of the Jews ; and Jesus went up to Jerusalem. 2 Now there is at Jerusalem, by cLe.23.2,&c. De.16.16. c,2.13. all the family. God often takes away earthly blessings for a time that he may impart rich spiritual mercies. 2d. The father of a family may be the means of the salvation of his children. Here the effort of a parent resulted in their con- version to Christ. 3d. There is great beauty and propriety when sickness thus results in piety. JFor that, it is sent. God does not willingly grieve or afflict the children of men. And when afflic- tions thus terminate, it will be cause of perfect joy and ceaseless praise. 4th, There is a peculiar charm when piety thus comes into the families of the rich, and the noble. It is so unusual ; their example and influence go so far ; it overcomes so many temptations, and affords opportunities of doing so much good, that there is no wonder that the evangelist selected this instance as one of the effects of the power, and preach- ing of the Lord Jesus Christ. CHAPTER V. 1. A feast. Probably the passover, though it is not certain. There were two other feasts — the Pentecost, and the feast of tabernacles, at which all the males were required to be present; and it might have been one of them. It is of no consequence, however, which of them is intended. 2. The sheep market. This might have been rendered the sheep-gate, or the gate through which the sheep were ta- ken into the city for sacrifice. The marginal rendering is, gale ; and the M^ord ' marheC is not in the original ; nor is a ' sheep-marhel'' mentioned in the scriptures, or in any oi" the Jewish writ ings. A sheep-gate is repeatedly men- tioned by Nenemiah (ch. iii. 1. 32. xii. 39.), being that by which sheep and ox- en were brought into the city. As these were brought mainly for sacrifice, thj 234 JOHN. [A. D. 30. the sheep ' murhet^ a pool, which is called in the Hebrew tongue Bethes- da, having five porches. 3 In these lay a great multitude of impotent folk, of blind, halt, ^ or, gate. Ne.3.1. 12.39. gate was doubtless near the temple, and near the present place which is shown jtts the pool of Bethesda. II A pool. This word may either mean a small lake or pond in which one can swim ; or a place for fish; or any waters collected for bathing, or washing. It refers here to a collection of waters having m.edicinal f)roperties. IT Hebrew tongue. Hebrew anguage. The language then spoken which did not differ essentially from the ancient Hebrew. ^Bethesda. The house of mercy. It M'as so called on account of its strong healing properties — the property of restoring health to the sick and infirm. 1i Five porches. The word porch commonly means a covered place surrounding a building in which people can walk or sit in hot or wet weather. Here it probably means that there were five covered places, or apart- ments in which the sick could remain, from each one of which they could have access to the water. A little to the north-east of the mosque of Omar — the ancient site of the temple. This place is still shown. It is covered, and the de- scent to it is by steps. There is at pre- sent no water in it, but there can be lit- tle doubt that this is the same place where the pool of Bethesda was in the time of the Saviour. It is one hundred and twenty feet long, forty broad, and eight deep ; and at one end there are the remains of three or four arches which may be the ruins of the porches. In the fime of Sandys (1611) the spring was found running, but in small quan- tities ; in the time of Maundrell (1697) the stream did not run. Probably in his time, as now, the water which had formerly filtered through the rocks was dammed up by the rubbish. 3. Impotent folk. Sick people ; or {)eople who were toeaJt and feeble by ong disease. The word means those who were feeble rather than those who were afllicted with acute disease. 1i Halt. Lame. IT Withered. Those who were afflicted with one form of the palsy that withered or dried up the part affected. See Note, Matt, iv. 24. ^''Moving of withered, waiting for the moving of the water. 4 For an angel went down at a certain season into the pool, and troubled the water : whosoever then the viater. It appears that this pool had medicinal properties only when it was agitated, or moved. It is probable that at regular times or intervals the fountain put forth an unusual quantity of water, or water of peculiar properties, and that about these times the people assembled in multitudes who were to be healed. 4. An angel. It is not affirmed that the angel did this visibly, or that they saw him do it. They judged by the ef- fect, and when they saw the waters agitated, they concluded that they had healhig properties, and descended to them. The Jews and the sacred wri- ters were in the habit of attributing all favors to the ministry of the angels of God. Gen. xLx. 15. Heb. i. 14. Matt, iv. 11 ; xviii. 10. Lukexvi. 22. Acts vii. 53. Gal. iii. 19. Acts xii. 11. This fountain, it seems, had strong medicinal properties. Like many other waters, it had the property of healing certain diseases that were incurable by any other means. Thus the waters of Bath, of Saratoga, &c., are found to be highly medicinal, and to heal diseases that are otherwise incurable. In the case of the waters of Bethesda, there does not ap- pear to have been any thing miraculous ; but the waters seem to have been en- dued with strong medicinal properties, especially after a periodical agitation. All that is peculiar about them in the record is, that this was produced by the ministry of an angel. This was in ac- cordance with the common sentiment of the Jews ; the common doctrine of the Bible ; and the belief of the sacred M-riters. Nor can it be shown to be absurd or improbable that such blessings should be imparted to man by the min- istry of an angel. There is no more absurdity in the belief that a pure spirit, or holy angel, should aid man, than that a physician or parent should ; and no more absurdity in supposing that the heaUng properties of such a fountain should be produced by his aid, than that any other blessing should be. Heb. i. 12. Who can prove that all his tempo- ral blessincrsdo not come to him through A. D. 30.1 CHAPTER V. 235 first " after the troubling of the wa- ter stepped in, was made whole * of whatsoever disease he had. 5 And a certain man was there, which had an infirmity " thirty and fig-ht years. 6 When Jesus saw him lie, and ^ a Pr.8.17. Ec.9.10. Matt.11.12. h Eze.47. 8,9. Zec.13.1. cLu.8.43. 13.16. the medium of others — of parents, and teachers, and friends, and angels ? And who can prove that it is unworthy the benevolence of angels to minister to the wants of the poor, and needy, and af- flicted, when man does it, and Jesus Christ did it, and God himself does it daily ? 11" Went down. Descended to the pool. ^ At a certain season. At a certain time. Periodically. They knew about the time when this was done, and assembled in multitudes to partake of the benefits. Many medicinal springs are more strongly impregnated at some seasons of the year than others. ^Trou- bled the waters. Stirred, or agitated the water. There was either an increase, or a bubbling and agitation produced by the admission of a fresh quantity. IT Who- soever then first. This does not mean that but one was healed, and that the first one ; but that those who first de- scended into the pool were healed. The strong medicinal properties of the wa- ters soon subsided, and those who could not at first enter into them were obliged to wait for the return of the asitation. T" Stepped in. Went in. IT Was made v)hole. Was healed. It is not implied that this was done instantaneously , or by a miracle. The water had such pro- perties that he was healed, though pro- bably gradually. It is not less the gift of God to suppose that this fountain re- stored gradually, and in accordance with what commonly occurs, than to sup- pose, what is not affirmed in this text, that it was done at once, and in a mira- culous manner. In regard to this passage, it should be remarked, that the account of the angel in the 4th verse is wanting in many manuscripts, and has been by many supposed to be spurious. There is not conclusive evidence however, that it is not a part of the genuine text ; and the best critics suppose that it should not be rejected. One difficulty has been that no such place as this spring is knew that he had been now a long time in that case., he saith unto him, Wilt thou be made whole 1 7 The impotent man answered him, Sir, I have ^ no man, when the water is troubled, to put me into the pool : but while I am com- dPs.142.3. cDe.32.3l3. Ps .72.12. 142.4 Ro.5.6. 2Cor.l.9,10. mentioned by Josephus. But John ia as good a historian, and as worthy to be believed as Josephus. Besides, it is known that many important places and events have not been mentioned by the Jewish historian, and it is no evidence that there v/as no such place as this, because he did not mention it. When this fountain was discovered, or how long its healing properties continued to be known, is nowhere mentioned. All that we knov/ of it, is what is mention- ed here ; and conjecture would be use- less. We may remark, however, that such a place is an evidence of the great goodness of God. Springs or fountains having heahng properties abound on earth, and nowhere more than in our own country. Diseases are often heal- ed in such places that no human skill could remove. The Jews regarded such a provision as proof of the mercy of God. They gave this healing spring the name of a " house of mercy." They regarded it as under the care of an angel. And there is no place where man should be more sensible of the goodness of God, or be more disposed to render him praise than when at such a healing fountain. And yet how la- mentable is it, that such places — wa- tering places — should be mere places of gaiety, and thoughtlessness ; of balls, and card-playing, and amusement ! How melancholy that amidst the very places where there is most evidence of the goodness of God, and of the misery of the poor, the sick, the afflicted, men should forget all the goodness of their Maker, and spend their time in scenes of dissipation, and folly, and vice! 5. An infirmity. A weakness. We know not what nis disease was. We know only that it disabled him from walking, and that it was of very lon» standing. It was doubtless regarded as incurable. 7. Sir, I have no man, &c. The answer of the man implied that he did 236 JOHN. [A. D. 30, ing, another steppeth down before me. 8 Jesus saith unto him, Rise, ** take up thy bed, and walk. 9 And immediately the man was made whole, and took up his bed, and walked : and on ^ the same day was the sabbath. oMatt.9.6. Mar.2.11. Lu.5.24. 6 c.9.14. wish it, but in addition to all his other trials, he had no friend to aid him. This is an additional circumstance that heightened his affliction. 8. Rise, take up, &c. Jesus not only restored him to health, but he gave evi- dence to those around him that this was a real miracle, and that he was really healed. For almost forty years, he had been afflicted. He was not even able to walk. Jesus commanded him not only to walk, but to take up his bed also and carry that as proof that he was truly made whole. In regard to this we may observe, 1st. That it was a remarkable command. The poor man had been long infirm, and it does not appear that he expected to be healed except by be- ing put into the waters. Yet Jesus, when he gives a commandment can give strength to obey it. 2d. It is our business to obey the commands of Je- sus, however feeble we feel ourselves to be. His grace v/ill be sufficient for us, and his burden will be light. 3d. The weak and helpless sinner should put forth his efforts in obedience to the command of Jesus. Never was a sin- ner more helpless than was this man. If God gave him strength to do his will, so he can all others ; and the plea that we can do nothing, could have been urged with far more propriety by this man than it can be by any impenitent sinner. 4th. This narrative should not be abused. It should not be supposed as intended to teach that a sinner should delay repentance, as \{ waiting for God. The narrative teaches, and implies no such thing. It is a simple record of a fact in regard to a man who had no power to heal himself, and who was under no obHgation to heal himself There is no reference in the narrative to the difficulties of a sinner ; no inti- mation that it was intended to refer to his condition ; and to make this exam- ple an excuse for delay, or an argument 10 The Jews therefore said unto him that was cured, It is the sab- bath-day ; ' it is not lawful for thee to carry thy bed. 11 He answered them. He that made me whole, the same said unto me, Take up thy bed, and walk. c Je.l7.21,&c. Matt.]2.2,&c. for waiting, is to abuse and pervert tho Bible. Seldom is more mischief done, than by attempting to draw from the Bible what it was not intended to teach, and by an effort to make that convey spiritual instruction which God has not declared designed for that purpose. ^ Thy bed. I'hy couch; or the mat- tress, or clothes on which he lay. 9. The sabbath. To carry burdens on the sabbath was forbidden in the Old Testament. Jer. xvii. 21. Neh. xiii. 15. Ex. XX. 8 — 10. If it be asked then why Jesus commanded a man to do on the sabbath what was understood to be a violation of the day, it may be answered, 1st. That the Son of man was Lord of the Sabbath, and had a right to declare what might be done, and even to dispense with a positive law of the Jews. Matt. xii. 8. John V. 17. 2d. This was a poor man, and Jesus directed him to secure his pro- perty. 3d. The Jews extended the obligation of the sabbath beyond what was intended by the appointment. They observed it superstitiously, and Jesus took every opportunity to convince them of their error, and to restore the day to its proper observance. Matt. xii. 6—1 1 . Luke vi. 9 ; xiii. 14 ; xiv. 5. This me- thod he took to show them what the law of God really permitted on that day, and that works of necessity and mercy were lawful. ' 10. Not lawful. It was forbidden, they supposed, in the Old Testament. The Jews were very strenuous in the observation of the external duties oi religion, 11. He that made me whole. The man reasoned correctly. If Jesus had power to work so signal a miracle, he had a right to explain the law. If he had conferred so great a favor on him, he had a right to expect obedience. And we may learn, that the mercy of God in pardoning our sins or in be* A. D. 30.] CHAPTER V. 237 12 Then asked they him, What man is that which said unto thee, Take up thy bed, and walk 1 13 And he that was healed wist • not who it was : for Jesus had con- a c.14.9. b Lu.4.30. Stowing any signal blessin^, imposes tiie obligation to obey him. We should yield obedience to him according to what we know to be his will, whatever may be the opinions of men, or what- ever interpretation they may put on the law of God. Our business is a simple, hearty, child-like obedience — let the men of the world say or think of us as they choose. 12. What man is he, &c. In this verse there is a remarkable instance of the perverseness of men ; of their want of candor ; and of the manner in which they often look at a subject. Instead of looking at the miracle, and at the man's statement of the manner in which he was healed, they look only at what they thought to be a violation of the law. They assumed it as certain that nothing could make his conduct proper ; and they meditated vengeance, not only on the man who was carrying his bed, but on him also who had told him to do it. Thus men often assume that a cer- tain course, or opinion, is proper ; and when any one differs from them they look only at the difference, but not at the reasons for it. One great source of dispute among men is that they look only at the points in which they difer, but are unwilUng to Hsten to the rea- sons why others do not believe as they do. It is always enough to condemn one in the eyes of a bigot that another differs from him, and he looks upon him who holds a different opinion, as the Jews did at this man, as certainly wrong ; and such a bigot looks at the reasons why others differ from him just as the Jews did at the reason why this man bore his bed on the Sabbath — as not worth regarding, or hearing, or as if they could not possibly be right. 13. Wist not. Knew not. IT Had 'onveyed himself away. Was lost in the crowd. He had silently mingled with the multitude ; and the man had been so rejoiced at his cure, that he had not even inquired the name of his bene- bctor. 14. Findeth him. Fell in with him, veyed * himself away, * a multitude being in that place. 14 Afterward Jesus findeth him in the temple, and said unto him, Behold, thou art made whole : sin * 1 or, from the multitude that was. c c.8.11. or saw him. IT In the temple. The man seems to have gone at once to the sanc- tuary — perhaps a privilege of which he had been long deprived. They who are healed from sickness should seek the sanctuary of God and give him thanks for his mercy. There is nothing more improper when we are raised up from a bed of pain than to forget God, our benefactor, and neglect to praise Him for his mercies. IT Thou art made whole. Jesus calls to his remembrance the fact that he was healed, in order that he might admonish him not to sin again. IT Si?i no more. By this ex pression it was impHed that the infirmity of this man was caused by sin — per- haps by vice in his youth. His crime or dissipation, had brought on him this long and distressing affliction. Jesus shows him that he knew the cause of his sickness, and takes occasion to warn him not to repeat it. No man who in- dulges in vice can- tell what may be its consequences. It must always end in evil ; and not unfrequently it results in loss of health, and in long and painful disease. This is always the case with intemperance, and all gross pleasures. Sooner or later, sin will always result in misery. IT Sin no more. Do not re- peat the vice. You have had dear- bought experience ; and if repeated, it will be worse. When a man has been restored from the effects of sin, he should learn to avoid the very appear- ance of evil. He should shun the place of temptation ; he should touch not, taste not, handle not. God visits with heavier judgment those who have been once restored from the ways of sin, and who return again to it. The drunk- ard that has been reformed, and that re- turns to his habits of drinking, becomes more beastly ; the man that professes to have experienced a change of heart, and then indulges in sin, sinks deeper into pollution, and is seldom restored. The only way of safety in all such cases is to sin no more — not to be in the way of temptation ; not to expose ourselves , not to touch, or approach that which JOHN. no more, lest a worse thing come unto thee. 15 The man departed, and told the Jews that it was Jesus which had made him whole. 16 And therefore did the Jews persecute Jesus, and sought to slay ac.9.4. 14.10. came near to working our ruin. The man who has been intemperate, and is •eformed, if he tastes the poison at all, may expect to sink deeper than ever into drunkenness and pollution. IF A worse thing. A more grievous disease, or the pains of hell. " The doom of apostates is a worse thing than thirty- eight years' lameness." Henry. 16. Persecuted Jesus. They opposed him ; attempted to ruin his character ; to destroy his popularity ; and probably held him up before the people as a vio- lator of the law of God. Instead of rnaking inquiry whether he had not given proof that he was the Messiah, they assumed that he must be wrong, and ought to be punished. Thus every bigot and persecutor does in regard to those who differ from them. IT To slay. To put to death. This they attempted to do because it was directed in the law of Moses. Ex. xxxi. 15 ; xxxv. 2. See Luke vi. 7, 11 ; xiii. 14. We see here, 1st. How full of enmity, and how bloody, was the purpose of the Jews. AH that Jesus had done was to restore an infirm man to health — a thing which they would have done for their cattle (Luke vi. 7) ; and yet they sought his life because he had done it for a sick man. 2d. Men are often extremely en- vious because good is done by others, especially if it is not done according to the v.^ay of their denomination or party. 3d. Here was an instance of the com- mon feelings of a hypocrite. He often covers his enmity against the power of religion by great zeal for the form of it. He nates and perseciUes those who do good ; who seek the conversion of sin- ners ; who love revivals of rehgion, and the spread of the gospel, because it is not according to some matter of form which has been established, and on which he supposes the whole safety of the church to hang. There was no- thing that Jesus was more opposed to than hypocrisy ; and nothing that he set [A. D. 30 these him, because he had done things on the sabbath-day. 17 But Jesus answered them, My " Father worketh hitherto, and I work. 18 Therefore the Jews sought the more to kill * him, because he b c.7.19. himself more against than those who suppose all goodness to consist informs, and all piety in the Shibboleths of a party. 17. 3Iy Father. God. IT Worketh hitherto. Worketh until now, or till this time. God has not ceased to work on the sabbath. He makes the sun to rise ; rolls the stars ; causes the grass, the tree, the flower to grow. He has not suspended his operations on the Sabbath ; and the obhgation to rest on the sabbath does not extend to him. He created the world in six days, and ceased the work of creation ; but he has not ceased to govern it, and to carry for- ward, by his Providence, his great plans on the sabbath. IT And I work. ' As God does good on that day ; as he is not bound by the law which requires his creatures to rest on that day ; so 1 do the same. The law on that subject may be dispensed with also in my case, for the Son of man is Lord of the Sab- bath.' — In this reply it is implied that he was equal with God from two cir- cumstances, 1st. Because he called God his Father. Ver. 18. 2d. Because he claimed the same exemption from law which God did ; asserting that the law of the sabbath did not bind him or his Father — thus showing that he had a right to impose and repeal laws in the same manner as God. He that has a right to do this, must be God. IS. The more to kill him. The an- swer of Jesus was fitted greatly to irri- tate them. He did not deny what he had done ; but he added to that what he well knew would highly offend them. That he should claim the right of dis ■ pensing with the law, and affirm that, in regard to its observance, he was in the same condition with God, was emi- nently fitted to enrage them, and he doubtless knew that it mi^ht endanger his fife. We may learn from his an- swers, 1st. That we are not to keep back truth because it may endanger us A. D. 30.] CHAPTER V. 239 not only had broken the s'lbbath, but said also that God was his Fa- ther, making ** himself equal with God. 19 Then answered Jesus and said unto them, Verily, verily, I say unto you, ^ The Son can do nothing o Zec.13.7. c.lO.30,33. Ph.2.6. h ver.30. 2d. That we are not to keep back truth because it will irritate and enrage sin- ners. The fault is not in the truth, but in the sinner. 3d. That when one por- tion of truth enrages hypocrites, they will be enraged the more tliey hear. IT Had broken the sabbath. They sup- posed he had broken it. IT Making him- self equal with God. This shows that in the view of the Jews, the name Son of God, or calling God his Father, im- plied equality with God. The Jews were the best interpreters of the mean- ing of their own language, and as Jesus did not deny the correctness of their in- terpretations, it follows that he meant to be so understood. See ch. x. 29 — 38. The interpretation of the Jews was a very natural and just one. He not only said that God was his Father, but he said Jjiat he had the same right to work on the sabbath that God had ; that by the same authority, and in the same manner, he could dispense with the obligation of the day. They had now two pretences for seeking to kill him ; one for making himself equal with God, which they considered blasphemy ; and the other for violating the sabbath. For each of these the law denounced death. Num. XV. 35. Lev. xxiv. 11 — 14. 19. The Son can do nothing of him- self. Jesus having stated the extent of his authority, proceeds here to show its source and nature, and to ^roj;e to them that what he had said was true. The first explanation which he gives is in these words — The Son — whom he had just impliedly affirmed to be equal with God— did nothing of himself. That is, nothing without the appointment of the Father ; nothing contrary to the Father, as he immediately explains it. When it is said that he can do nothing of HIMSELF, it is meant, that such is the union subsisting between the Father and the Son, that he can do nothing [ndependently , or separate from the Fa- ther. Such IS the nature of this union, of himself, but what he seeth the Father do : for what things soever he doeth, these also doeth the Son likewise. 20 For <= the Father loveth the Son, and sheweth him all things that himself doeth : and he will c Matt.3.17. c.3.35. 17.26. that he can do nothing which has not the concurrence of the Father, and which he does not command. In all things he must, from the necessity of his nature, act in accordance with the nature and will of God. Such is the intimacy of the union, that the fact that he does any thing is proof that it is by the concurring agency of God. There is no separate action ; no separate ex- istence, but in being and in action the most perfect oneness between him and the Father. Comp. John x. 30 ; xvii. 21. ^ What he seeth the Father do. In the works of creation and Providence ; in making laws, and in the government of the universe. There is a peculiar force in the word seeth here. No man can see God acting in his works. But this implies that the Son sees him act, as we see our fellow-men act ; and that he has a knowledge of him, therefore, which no mere mortal could possess. IT What things soever. In the works of creation, Providence, and in the go- vernment of the worlds. The word is whhout hmit — all that the Father does, the Son hkewise does. This is as high an assertion as possible of his being equal with God. If one does all that another does or can do, then there is proof of equality. If the Son does all that the Father does, then like him, he must be Almighty, Omniscient, All-present, and infinite in every perfection ; or in other words, he must be God. If he had this power, then he had authority, also, to do on the sabbath-day what God did. 20. The Father loveth the Son. This authority he traces to the love which the Father has for him — that peculiar, ineffable, infinite love, which God has for his only-begotten Son, feebly and dimly illustrated by the love which an earthly parent has for an only child. ^ Showeth him. Makes him acquainted with. Conceals nothing from him. From us, and from apostles, prophets., 240 JOHN. [A.D. 30. shew him greater works than these, that ye may marvel. 21 For as the Father raiseth up the dead, and quickeneth them ,• even " so the Son quickeneth whom he will. aLu.8.54. c.11.25. 17.2. and philosophers, no small part of the doings of God are concealed. From the Son nothing is. And as God shows him all that he does, he must be pos- sessed of Omniscience. For to no finite mind could be imparted a knowledge of all the works of God. IT Will show him. ' Will appoint and direct him to do greater works than these.' IT Greater works than these. Than heahng the impotent man, and commanding him to carry his bed on the sabbath-day. The greater works to which he refers are those which he proceeds to specify. He will raise the dead and judge the world, &c. IF May marvel. May wonder, or be amazed, 21. As the Father raiseth up the dead. God has power to raise the dead. By his power it had been done in at least two instances by the prophet Elijah, in the case of the son of the widow of Sa- repta, (1 Kings xvii. 22) ; and by the prophet Elisha in the case of the Shu- namite's son. 2 Kings iv. 32 — 35. The Jews did not doubt that God had power 10 raise the dead. Jesus here expressly affirms it, and says that he has the same power. IT QuicJceneth them. Gives them life. This is the sense of the word quickeneth throughout the Bible. IT Even so. In the same manner. By the same authority and power. The power of raising the dead must be one of the highest attributes of the divinity. As Jesus affirms that he has the power in the same manner as the Father, so it follows that he must be equal with God. ^ The Son quickeneth. Gives life to. This may either refer to his raising the dead from their graves, or giving spirit- ual life to those who are dead in tres- passes and sins. The former he did in the case of Lazarus, and the widow's son at Nain. John xi. 43, 44. Luke vii 14, 15. The latter he did in the case of all those who were converted by his power, and still does it in any case of conversion. IT Whom he will. It was in the power of Jesus to raise up Rny of the dead as well as Lazarus. It 22 For the Father judgeth no man, but hath committed ' all judg- ment unto the Son : 23 That all Tnen should honour the Son, even as they honour the Father. He that honoureth not the 6Matt.ll.27. Ac. 17.31. 2Cor.5.10. depended on his will whether Lazarus and the widow's son should come to hfe. So it depends on his will whether sinners shall live. He has power to renew them, and the renewing of the heart is as much the result of his will as the raising of the dead. 22. Judgeth no man. Jesus is in these verses showing his equality, with God. He affirmed (ver. 17.), that lie had the same power over the sabbath that his Father had; in ver. 19, that he did the same things as the Father ; in ver. 21, particularly that he had the same power to raise the dead. He now adds that God has given him the autho- rity to judge men. The Father pronoun- ces judgment on no one. This office he has committed to the Son. The power of judging the world imphes abiUty to search the heart, and Omniscience to understand the motives of all actions. This is a work which none but a divine being can do, and it shows, theftefore, that the Son is equal to the Father. V Hath committed, &c. Hath appointed him to be the judge of the world. In the previous verse he had said that he had power to raise the dead ; he here adds that it will be his also to judge them when they are raised. See Matt. XXV. Acts xvii. 31. 23. That all men should honor, &c. To honor is to esteem, reverence, praise, do homage to. We honor one when we ascribe to him in our hearts, and words, and actions, the praise and obedience wliich are due to him. We honor God when we obey him and worship him aright. We honor the Son when we esteem him to be as he is ; when we have right views and feel- ings towards him. As he is declared to be God (John i. 1.), as he here says that he has power and authority equal whh God, so we honor him when we regard him as such. The primitive Christians are described by Pliny, in a letter to the emperor Trajan, as meet- ing together to sing hymns to Christ a» God. So we honor h'ln aright when A. D. 30.j CHAPTER V. 241 Son, honoureth not the Father which hath sent him. 24 Verily, verily, I say unto you. He " that heareth my word, and be- a c.6.40,47. we regard him as possessed of wisdom, goodness, power, eternity, omniscience — equal with God. IT Even as. To (be same extent ; in the same manner, &!mce the Son is to be honored even as the Father, it foKows that he must be equal with the Father. To honor the Father must denote religious homage, or the rendering of that honor which is due to God ; so to honor tiie Son must also denote religious homage. If our Saviour here did not inteiid to teach that he ought to be worshipped, and to be esteemed as equal with God, it would be difficult to teach it by any language which we could use. IT He that honoreth not the Son. He that does not believe on him, and render to him the homage which is his due as the equal of God. IT Honoreth not the Fa- ther. Does not worship and obey the Father — the first person of the Trinity, that is, does not worship God. He may imagine he worships God, but there is no God but the God subsisting as the Father, Son, and Holy Ghost. He that K^ithholds proper homage from one, withholds it from all. He that should refuse to honor the Father, could not be said to honor God ; and in the like manner, he that honoreth not the Son, honoreth not the Father. This appears further from the following con- siderations : 1st. The Father wills that the Son should be honored. He that refuses to do it, disobeys the Father. 2d. They are equal. He that denies the one, denies also the other. 3d. The same feehng that leads us to honor the Father, will also lead us to honor the Son, for he is " the brightness of his glory, and the express image of his per- son." Heb. i. 3. 4th. The evidence of the existence of the Son is the same as that of the Father. He has the same wisdonl, goodness, omnipresence, truth. And from these verses we may learn, 1st. That those who do not render pro- per homage to Jesus Christ, do not worship the true God. 2d. There is no such God as the infidel professes to oelieve in. There can be but one God, V)L. n. — 21 lieveth on him that sent me, hath everlasting life, and shall not come i»to condemnation ; but is passed * from death unto life. b ] Jno.3.14. and if the God of the Bible be the true God, then all other gods are false gods, and cannot save. 3d. Those who with- hold proper homage from Jesus Christ, who do not honor him evej:^ Ao they honor the Father, cannot be Christians, 4th. One evidence of piety is when we are willin*; lO render proper praise and homage to Jesus Christ — to love him, and serve, and obey him, with all our hearts. 5th. As a matter of fact, it may be added, that they who do not honor the Son, do not worship God at all. The infidel has no form of worship. He has no place of secret prayer; no temple of worship ; no family altar. Who ever yet heard of an infidel that prayed ? Where do such men build houses of worship ? Where do they meet to praise Godi Nowhere. As certainly as we hear the name infidel, we are certain at once that we hear the name of a man who has no form of re- hgion in his family; who never prays in secret ; and who will do nothing to m.aintain the pubhc worship of God. Account for it as men may, it is a fact that no one can dispute, that it is only they who do honor to the Lord Jesus that have any form of the worship of God, or that honor him ; and their veneration for God is just in proportion to their love for the Redeemer— ji'M as they honor him. 24. He that heareth my word. To hear, in this place evidently denotes not the outv/ard act of hearing, but to re- ceive in a proper manner ; to suffer it to make its proper impression on the mind ; to obey. The word hear is often used in this sense. Matt. xi. 15. John viii. 47. Acts iii. 23. Many persons outwardly hear the gospel, who neither understand nor obey it. ^ My loord. My doctrine, my teaching. All that Jesus taught about himself, as well as about the Father. ^ On 'him that sent me. On the Father, who, in the plan of redemption, is represented as send- ing his Son to save men. See John iii.^17. Faith in God who sent his Son, is here represented as bein^ connected with everlasting hfc. But there can be 242 JOHN. [A. D. 3C. 25 Verily, verily, I say unto you. The hour is coming, and now is, when the dead " shall hear the voice aver .28. Ep.2.1. no faith in him who sent his Son, with- out faith also in him who is sent. The belief of owe of the true doctrines of re- hgion is connected with, and will lead to, the belief of all. ^ Hath everlasting life. The state of man by nature is represented as death in sin. Eph. ii. 1. Religion is the opposite of this, or is life. The dead regard not any thing. They are unaffected by the cares, plea- sures, amusements, of the world. They hear neither the voice of merriment, nor the tread of the living over their graves. So with sinners ; they are un- moved with the things of religion. They hear not the voice of God ; they see not his loveliness ; they care not for his threatenings. But religion is life. The Christian lives with God, and feels and acts as if there was a God. Religion, and its blessings, here and hereafter, are one and the same. The happiness of heaven is living unto God — being sensible of his presence, and glory, and power, and rejoicing in that. There shall be no more death there. Rev. xxi. 4. This life, or this religion, whether on earth or in heaven, is the same — the same joys extended and expanded for ever. Hence, when a man is converted, it is said that he has everlasting life ; not merely shall have, but is already in possessio7i of, that life or happiness which shall be everlasting. It is life begun, expand- ing, ripening for the skies. He has already entered on the inheritance — that inheritance which is everlasting. ^ Shall not come into condemnation. He was by nature under condemnation. See John iii. 18. Here it is declared that he shall not return to that state, or he will not be again condemned. This promise is sure ; it is made by the Son of God ; and there is no one that can pluck them out of his hand. John x. 28. IT But is passed from death unto life. Has passed over from a state of spiritual death to the life of the Chris- tian. The word translated is passed, would be better expressed by has pass- ed. It impUes that he has done it vo- luntarily ; that none compelled him ; and that the passage is made unto ever- of the Son of God : and they that hear shall live. 26 For as the Father hath life in lasting life. Because Christ is the au thor of" this hfe in the soul, he is called the life (John i. 4) ; and as he has al' ways existed, and is the source of all life, he is called the eternal life. 1 John v. 20. 25. The hour. The time. ^ Is c(m- ing. Under the preaching of the gos- pel, as well as in the resurrection of the dead. ^ Novy is. It is now taking place. Sinners were converted under his ministry, and brought to spiritual life. IT The dead. Either the dead in sins, or those that are in their graves. The words of the Saviour will apply to either. Language, in the scriptures, is often so used as to describe two similar events. Thus the destruction of Jeru- salem and the end of the world are de- scribed by Jesus in the same language. Matt, xxiv., XXV. The return of the Jews from Babylon, and the coming ot the Messiah, and the spread of his gos- pel, are described in the same language by Isaiah. Isa. xl. — Ixi. Comp. Notes on Isa. vii. 14. The renewal of the heart, and the raising of the dead at the judgment, are here also described in similar language — because they so far resemble each other, that the same lan- guage will apply to both. ^ The voice of the Son of God. The voice is that by which we give command. Jesus raised up the dead by his command, or by his authority. When he did it he spoke, or commanded it to be done. Mark v. 41 : " He took the damsel by the hand, and said, Talitha-cumi." Luke vii. 14 : " And he came and touched the bier — and said, Young man, I say unto thee, arise." John xi. 43; "He cried with a loud voice, Lazarus, come forth." So it is by his command that those who are dead in sins are quickened, or made alive. Ver. 21. And so at the day of judgment the dead will be raised by his command or voice, though there is no reason to think that his voice will be audibly heard. Ver. 28. 1i Shall live. Shall be restored to life. 26. As the Father hath life. God is the source of all life. He is thence called the living God. in opposition to idols, which have no Hfe. Acts xiv. \5. A. D. 30.] CHAPTER V. 213 himself, so hath he given to the Son 1o have life * in himself; a 1 Cor.15.45. " We preach unto you that ye should turn from these vanities (idols) unto the living God.'' Josh. iii. 10. 1 Sam.xvii. 26. Jer. x. 10. See also Isa. xl. 18—31. ^ In himself . This means, that life in God, or existence, is not derived from any other being. Our hfe is derived from God. Gen. ii. 7: God "breathed into his nostrils the breath of life, and man became a Uving soul." — i. e. a Uv- ing being. All other creatures derive this hfe from him. Ps. civ. 20, 29 : — " Thou sendest forth thy spirit, they are created ; thou takest away their breath, they die, and return to their dust." But God is underived. He al- ways existed as he is. Ps. xc. 2 : " From everlastirig to everlasting thou art God." He is unchangeably the same. James i. 17. It cannot be said that he is self -ex- istent, because that is an absurdity. No being can originate or create himself But he is not dependent on any other for life. Of course, no being can take away his existence ; and of course, also, no being can take away his happiness. He has in himself infinite sources of happiness ; and no other being, no change in his universe, can destroy that happiness. ^ So. In a manner hke his. It corresponds to the first " as," imply- ing that one is the same as the other ; life in the one is the same, and possess- ed in the same manner, as in the other. IT Hath he given. This shows that the power or authority here spoken of was given, or committed to the Lord Jesus. This evidently does not refer to the manner in which the second person of the Trinity exists ; for the power and authority of which Christ here speaks is that which he exercises as Mediator. It is the power of raising the dead, and judging the world. In regard to his divine nature, it is not affirmed here that it is in any manner derived. Nor does the fact that God is said to have ^iven him this power prove that he was inferior in his nature, or that his exist- ence was derived. For, 1st. It has refer- ence merely to offi.ce. As Mediator, he may be said to have been appointed by the Father. 2d. Appointment to office does not prove that the one who is ap- 27 And ham ^iven him authority ^ to execute judgment also, because he is the Son of man. b ver.^. pointed, is inferior in nature to him who appoints him. A son may be appointed to a particular work by a parent, and yet, in regard to talents and every othei qualification, may be equal or superioj to the father. He sustains the relatioj of a son, and in this relation there is ai official inferiority. General Washing ton was not inferior in nature and tf lents to the men who commissioner, him. He simply derived authority froHU them to do what he was otherwise fully able to do. So the Son, as Mediator, is subject to the Father; yet this provea nothing about his nature. ^ To have life. That is, the right or authority of imparting hfe to others, whether dead I in their graves or in their sins. ^ In himself. There is much that is remark- i able in this exr ^ssion. It is in him as it is IN God. ifo has the control of it, and can e c!''-,ise it as he will. The prophets ? ,' . apostles are never repre- sented a.' '.aving such power in them- selves. They were dependent ; they j performed miracles in the name of God, ; and of Jesus Christ. Acts iii. 6. iv. 30 ; xvi. IS. But Jesus did it by his own I name, authority, and power. He had but to speak and it was done. Mark v. 41. Luke vii. 14. John xi. 43. This wonderful commission he bore from God to raise up the dead as he pleased, to convert sinners when and where he pleased, and finally to raise up all the i dead, and pronounce on them an eter- nal doom according to the deeds done in the body. None could do this but he who had the power of creation, equal in power to the father ; and the power of searching all hearts, equal in omniscience to God. 27. Hath given him authority. Hath appointed him to do this. Has made him to be judge of all. This is repre- sented as being the appointment of the Father. Acts xvii. 31. The word au- thority, here, (commonly rendered pow- er), iinplies all that is necessary to ex- ecute judgment ; all the physical power to raise the dead, and to investigate the actions and thoughts of the life ; and all the moral right or authority to sit in judgment on the creatures of God, and 244 JOHN. [A.D 30. 28 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, pronounce their doom. IT To execute judgment. To do judgment — ■ that is, to judge. He has appointment to do justice, and to see that the universe suflers no wrong, either by the escape of the guihy, or by the punishment of the innocent. IF Because lie is the Son of man. The phrase Son of man, here, seems to be used in the sense of " be- cause he is a man," or because he has human nature. The term is one which Jesus often gives to himself, to show his union to man, and his interest in man. See Note, Matt. viii. 19, 20. It is remarked, here, that the word son has not the article before it in the origi- nal. ' Because he is a Son of man' — i. e., because he is a man. It would seem, from this, that there is a propriety that one in our nature should judge us. What this propriety is, we do not cer- tainly know. It may be, 1st. Because it is proper that one who has experienc- ed our infirmities, and who possesses our nature, maybe supposed by those v^ho are judged to be better qualified than one in a different nature. 2d. Be- cause it is to decide between jnayi and God, and it is proper that our feeUngs, and nature, and views, should be repre- sented in the judge, as well as those of God. 3d. Because Jesus has all the feelings of compassion we could ask ; all the love we could desire in a judge : because he has shown his disposition to defend us by giving his hfe, and it can never be alleged by those who are con- demned that their judge was a distant, cold, and unfriendly being. Some have supposed that the expression, Son of man, here, means the same as Messiah (see Dan. vii. 13, 14) ; and that the meaning is, that God hath made him judge because he was the Messiah. Some of the ancient versions and fa- thers connected this with the following verse, thus: ' Marvel not because I am ti man, or because this great work is committed to a man apparently in hum.- ble life. You shall see greater things than these.' Thus the Syriac version reads it; and Chrysostom, Theophy- lact, and some others among the ia- tb:rs. 29 And shall come forth ; they ■ that have done good, unto the resur- rection of life ; and they that have a Da.l2 2. 28. Marvel not. Do not wonder or be astonished at this, li" The hour is coming. The time is approaching, or will be. ^ All that are in the graves. All the dead, of every age and nation. They are described as in the graves ; though many have turned to their na- tive dust, and perished from human view, yet God sees them, and can re- gather their remains and raise them up to life. The phrase, all that are in the graves, does not prove that the same particles of matter shall be raised up ; but it is equivalent to saying all the dead. See Notes on 1 Cor. xv. 35—38. IT Shall hear his voice. He will restore them to life, and command them to appear be- fore him. Tliis is a most sublime de scription ; and this will be a wonderful display of almighty power. None but God can see all the dead ; none but he could remould their frames ; and none else could command them to return to life. 29. Shall come forth. Shall come out of their graves. This was the language which he used when he raised up Laza- rus. John xi. 43, 44. ^^ They that have do7ie good. That is, they who are righteous; or they who have, by their good works, shown that they were the friends of Christ. See Matt. xxv. 34 — 36. IT Resurrection of life. Religion is often called life, and everlasting life. See Note, ver. 24. In the resurrection, the righteous shall be raised up to the full enjoyment and perpetual security of that hfe. It is also called the resurrection of life, because there shall be no more death. Rev. xxi. 4. The enjoyment of God himself and of his works ; of the society of the angels and of the re- deemed ; and a freedom from sickness, and sin, and dying, shall constitute the life of the just in the resurrection. The resurrection is also called the resurrec rion of The just (Luke xiv. 14), and the first resurrection. Rev. xx. 5, 6. 1i The resurrection of damnation. Tlie word damnation means the sentence passed on one by a judge — judgment, or con- demnation. The word, as we use it, applies only to the judgment pronounced by God on the wickcil. But this is not A. D. 30.] CHAPTER V. 245 done evil, unto the resurrection of damnation. " 30 I * can of mine own self do nothing : as I hear I judge : and my judgment is just, because I a Matt. 25.46. b ver.l9. its meaning always in the Bible. Here it has, however, that meaning. Those who have done evil shall be raised up to be condemned or damned. This shall be the object in raising them up ; this the sole design. It js elsewhere said that they shall then be condemned to everlasting punishment (Matt. xxv. 46), and that they shall be punished with everlasting destruction. 2 Thess. i. 8, 9. And it is said of the unjust that they are reserved unto the day of judgment to be punished. 2 Peter ii. 9. That this refers to the future judgment, to the resurrection then, and not to any thing that takes place in this life, is cle^r from the following considerations : 1st. Jesus had just spoken of what would be done in this life — of the power of the gospel. Ver. 25. He adds here that something still more wonderful — some- thing beyond this — should take place. All that are in the graves shall hear his voice. 2d. He speaks of those who are in their graves, evidently referring to the dead. Sinners are sometimes said to be dead in sin, but sinners are not said to be m a grave. This is applied in the scriptures only to those who are deceased. 3d. The language used here of the righteous cannot be apphed to any thing in this hfe. When God converts men, it is not because they have been good. 4th. Nor is the language em- ployed of the evil apphcable to any thing here. In what condition among men can it be said, with any appearance of sense, that they are brought forth from their graves to the resurrection of dam- nation ? — The doctrine of those Univer- saUsts who hold that all men will be saved immediately at deaths cannot be true. This passage proves that at the day of judgment the wicked will be condemned. Let it be added, that if then condemned, they will be lost for ever. Thus (Matt. xxv. 46), it is said to be everlasting punishment. 2 Thess. i. 8, 9, it is called everlasting destruc- tion. There is no account of redemp- tion in hell — no Saviour, no Holy Spirit, no offer of mercy there. 21* seek not mine own will, but ths will " of the Father w^hich hath sent me. 31 If I bear witness ** of myseK, my witness is not true. c Ps.40.7,8. Matt.26.39. c.4.34. 6.38. d Pi 27.2. c.8.14. Re.3.14. 30. Of mine otvn self. See ver. 19. The Messiah, the Mediator, does no- thing without the concurrence and the authority of God. Such is the nature of the union subsisting between them, that he does nothing independently of (iod. Whatever he does, he does ac- cording to the will of God. ^ As Ihear I judge. To hear, expresses the condi- i tionof one who is commissioned, or in- structed. Thus (John viii. 2b) ; '' I speak to the world those things which I have heard of him." viii. 28 : "As the Father hath taught me, I speak those things." Jesus here represents himself as comniissioned, taught, or sent of God. When he says, " as I hear," he refers to those things which the Father had showed him. Ver. 20. That is, he came to communicate the will of God, to show to man what God wished man to knov/. IT I judge. I determine, or decide. This was true respecting the institutions and doctrines of religion, and it will be true respecting the sentence he will pass on all mankind at the day of judgment. He will decide on their destiny according to what the Father wills and wishes — that i^ ac- cording to justice. *^ Because I seek, &c.. This does not imply that his own judgment would be wrong if he sought his own will, but that he had no private ends, no seltish views, no improper bias. He came not to aggrandize himself, or promote his own views, but he came to do the will of God. Of course his de- cision would be impartial and unbiassed, and there is every security that it will be according to truth. See Luke xxii 42, where he gave a memorable in- stance, in the agony of the garden, of his submission to his Father's will. 31. If Ibear u)itness of myself. If] have no other evidence than my owr testimony about myself ^ My vjitness. My testimony ; my evidence ; the proof would not be decisive. ^ Is not true. The word true, here, means worthy of belief, or established by suhable evi dence. See Matt, xxii, 16 : " We kiiBM that thou art true,"-~i. e., worthy ol 246 JOHN. [A. D. 30 32 There is another ■ that beareth witness of me ; and I know that the witness which he witnesseth of me IS true. 33 Ye sent unto John, and ^ he bare witness unto the truth. 34 But I receive not testimony ac.8.18. Ac.10.43. 1 Jno.5.7-9. b Jno.l. 7,32. confidence, sent from God. Luke xx. 21. John viii. 13, 17. The law did not admit a man to testify in his own case. The law of Moses required two witnesses. Deut. xvii. 6. Though what Jesus said was tnce (ch. viii. 13, 17), yet he admitted it was not sufficient testi- mony alone to claim their belief They had a right to expect that his statement would be confirmed by other evidence that he came from God. This evidence he gave in the miracles which he wrought as proof that God had sent him. 32. There is another. That is, God. See ver. 36. 33. Ye sent unto John. See ch. i. 19. IT He bare witness, &c. See ch. i. 26, 29, 36. This testimony of John ought to have satisfied them. John was an eminent man ; many of the Pharisees believed on him ; he was candid, un- ambitious, sincere, and his evidence was impartial and satisfactory. On this Je- sus might have rested the proof that he was the Messiah, but he was willing also to adduce evidence of a higher order. 34. I receive not testimony from men. I do not depend for proof of my Messi- ahship, on the testimony of men ; nor do I pride myself on the commendations or flattery of men. IT But these things, &c. ' This testimony of John I adduce that you might be convinced. It was evi- dence of your own seeking. It was clear, full, explicit. You se7it to make inquiry, and he gave you a candid and satisfactory answer. Had you believed that, you would have believed in the Messiah, and been saved.' — Men are of- ten dissatisfied with the very evidence of the truth of religion which they Bought, and on which they professed themselves wiHing to rely. 35. He was. It is probable that John had been cast into prison before this. Hence his public ministry had ceased, and our Saviour says he v:as such a fight. ^ Light. The word in the original pro- from man : but *= these things I say that ye might be saved. 35 He was a burning and a shin- ing light : and ye were willing "^ for a season to rejoice in his light. 36 But I have greater witness than that of John ; for the works ' Mar.6. cc.20.31. Eo.3.3. 20. e c.10.25. 15.24. d Matt. 21.26. Ac.2.22. perly means a lamp, and is not the same word which in John i. 4, 5, is translated light. That is a word commonly applied to the sun, the fountain of light ; this means a lamp, or a fight that is fit up or kindled artificially, from oil or tallow. A teacher is often called a light, because he guides or illuminates the minds of others. Rom. fi. 19. " Thou art confi dent that thou art a guide to the bfind, a light to them that sit in darkness." John viii. 12 ; xii. 46. Matt. v. 14. IF J bur?iing. A lamp fit up, that burns v/ith a steady lustre. ^ Shining. Not dim ; not indistinct. The expression means that he was an eminent teacher ; that his doctrines were clear, distinct, con- sistent. H" Ye were willing. You willed, or you chose. You went out volunta- rily. This shows that some of those whom Jesus was now addressing were among the great multitudes of Phari- sees that came unto John in the wilder- ness. Matt. in. 7. As they had at one time admitted John to be a prophet, so Jesus might with great propriety adduce his testimony in his favor. ^ For a season. In the original, for an hour — denoting only a short time. They did it, as many others do, while he was popular, and it was the fashion to fol- low him. ^ To rejoice inhis light. To rejoice in his doctrines, and in admitting I that he was a distinguished prophet — ' perhaps, also to rejoice that he profess- I ed to be sent to introduce the Messiah, I until they found that he bore testimony to Jesus of Nazareth. 36. Greater witness. Stronger, more decisive evidence. IT The works. The miracles — healing the sick, and raising the dead. IT Hath given me. Hath committed to me, or appointed me to do. Certain things he entrusted in his hands to accomplish. To finish. To do or to perform, until the task is completed. The word is applied to the termination of any thing, as we say a task is ended. or a work is completed. So Jesus said A. I). 30.j CHAPTEH V. 247 which the Father hath given me to finish, * the same works that I do, bear witness of me, that the Father hath sent me. 37 And the Father ^ himself, a c.17.4. b Matt.3.17. 17.5. when he expired, it is ^'finished." John xix. 30. From this it appears that Jesus came to finish a certain work ; and hence we see the reason v;hy he so often guarded his life, and sought his safety, until the taslc was fully accom- olished. These works or miracles bore witness of him ; that is, showed that he was sent from God, because none but God could perform them, and because God would not give the power to any whose hfe and doctrines he did not ap- prove. They were more decisive proof tlian the testimony of John, because, 1st. John worked no miracles. John 3C. 41. 2d. This was a direct and unde- niable testimony from God. It was pos- sible that a man might be deceived or be an impostor. It was not possible for God to deceive. 3d. The miracles which Jesus wrought were such as no piaTi could work, and no angel. He that could raise the dead must have all pow- er; and he who commissioned Jesus, therefore, must be God. 37. The Father himself— hath home witness of me. This God had done, 1st. By the miracles which Jesus had wrought, and of which he was convers- ing. 2d. At the baptism of Jesus, where he said, "This is my beloved Son." Matt. iii. 17. 3d. In the proph- ecies of the Old Testament. It is not easy to say here to which of these he refers. Perhaps he has reference to all. IT Ye have neither heard his voice. This difficult passage has been interpreted in various ways. The main design of it seems to be clear, to reprove the Jews for not believing the evidence that he was the Messiah. In doing this, he says that they were indisposed to listen to the testimony of God. He affirmed that God had given sufficient evidence of his divine mission, but they had dis- regarded it. The first thing that he notices is, that they had not" heard his voice. The word hear, in this place, is ro be understood in the sense of obey, or Usten to. See Note on ver. 25. The voice of God means his commands, or bis declarations, however made ; and which hath sent me, hath borne witness of me. Ye " have neither heard his voice at any time, nor seen his shape, 38 And ye have not his word * c De.4.12. lTi.6.16. dJJno.2.l4. the Saviour said that it had been the characteristic of the Jews, that they had not hstened to the voice or command of God. As this had been their general characteristic, it was not wonderful that they disregarded now his testimony that he was the Messiah. The voice of God had been hterally heard on the mount. See Deut. iv. 12 : "Ye heard the voice of the words." ^ At any time. This has been the uniform characteristic of the nation, that they have disregarded and perverted the testimony of God, and it was as true of that generation as of their fathers. ^ Nor seen his shape. No man hath seen God at any time. John i. 18. But the word shape, here, does not mean God himself. It refers to the visible manifestatio?i of himself; to the appearance which he assumed. It is ap- plied in the Septuagint to his manifesting himself to Moses. Num. xii. 8 : "With him will I speak mouth to mouth, even apparently,^'' — in Greek, in a form, or shape — the word used here. It is ap- plied to the visible symbol of God that appeared in the cloud, and that rested on the tabernacle. Num. ix. 15, 16. It is the same word that is applied to the Holy Spirit appearing in bodily shape like a dove. Luke iii. 22. Jesus does not here deny that God had appeared in this manner ; but he says they had not seen, i. e., had not paid attention to, or regarded, the appearance of God. He had manifested himself, but they disre- garded it, and in particular they had dis- regarded his manifestations in attestation of the Messiah. As the word hear means to obey, to listen to, so the word see means to pay attention to, to regard (2 John 8 ; 1 John iii. 6) ; and thus throws light on John xiv. 9 : " He that hath seen me hath seen the Father." * I am a manifestation of God — God appearing in human flesh as he appear- ed formerly in the symbol of the cloud ; and he that regards me, or attends to me, regards the Fatter.' 38. His word abiding in you. His law does not ab le in you ; that is, you do not regard ox Dbev it. This was the 848 abiding in yon : for whom he sent, him ye believe not. 39 Search " the scriptures ; for ill them ye think j^e have eternal life : and they are * they which tes- tify of me. a Is.8.20 34.16. Lu. 10.29. b Lu.24.27. 1 Pe.l. 10,11. third thing that he charged them with. 1st. They had not obeyed the command of God. 2d. They had not regarded his manifestations either in the times of the old dispensation, or now through the Messiah. 3d. They did not yietd to what he had said in the revelaiion of the Old Testament. ^ For ichom he hath sent. God had foretold that the Messiah would come. He had given evidence that Jesus was he. But now they re- jected him, and this was proof that they did not regard the word of God. 39. Search the script?ires. The word translated search here means to search diligently or anxiously. It is applied to ntiners, who search for precious metals ; v.'ho look anxiously for the bed of the ore, with an intensity or anxiety pro- portionate to their sense of the value of the metal. It is applied by Homer to a lioness robbed of her whelps, and who searches the plain to trace out the foot- steps of the man who has robbed her. It is also appUed by him to dogs tracing their game by searching them out by the scent of the foot. It means a dili- gent, faithful, anxious investigation. The word 7nay be either in the indica- tive or imperative mood. In our trans- lation it is in the imperative, as if Jesus commanded them to search the scriptures. But it is probable that he meant merely to say that they did search the scrip- tures, expecting to find in them eternal life. There is abundant evidence that the Jews did search the books of the Old Testament, 'a TheScripttires. The writings or books of the Old Testa- ment, for those were all the books of revelation that they then possessed. '^ In them ye think ye have eternal life. The meaning of this is : ' Ye think that by studying the scriptures you will ob- tain eternal life. You suppose that they teach the way to future blessedness, and that by diligently studying them you will attain it.' We see by this, (1.) That the Jews in the time of Jesus were ex- pecting a future slate. (2.) The serip^ JOHN. [A.D.3a hath 40 -And ye will not come* to me, that ye might have life. 41 I receive not honour from men. .42 But I know you, that yo havo not the love of God in you. cc.3.19. &'ver.34. 3 Th.2.6. tures feach the way of life, and it iaour duty to study them. The Bereans are commended for searching the scriptures (Acts xvii. 1 1), and Timothy is said from a child to have •' known the holy scrip- tures, which are able to make us wise unto salvation-." 2 Tim. iii. 15. Early life is the proper time to search the Bi- ble : for they who seek the Lord early shall 'find him. ^ They are they, &,c. They bear witness to the Messiah. They predict his coming, and the man- ner of his life and death. Isa. liii. Dan. ix. 26, 27, &c. See Note, Luke xxiv. 27. 40. And ye will not come, &c. Though the Old Testament bears evidence that I am the Messiah ; though you profess- edly search it to learn the way to life ; and though my works prove i^, yet you will not come to me to obtain life. From this we may learn : 1st. That life is to be obtained in Christ. He is the way, the truth, and the hfe, and he only can save us. 2d. That in order to do that, we must come to him, i. e. must come in the way appointed, as lost sinners, and be willing to be saved by him alone. 3d. That the reason why sinners are not saved lies in the will. " The only rea- son why sinners die is because they will ! not come to Christ for life and happiness ; lit is not because ihey cannot, but be- j cause they ivill not.'' — (Henry.) 4th. j Sinners have a particular opposition to ' going to Jesus Christ for eternal life. i They would prefer any other way, and : it is commonly not until all other means j are tried that they are willing to submit to him. 41 , 42. I receive not honor, &c. ' I do not say these things because I am de- sirous" of human applause, but to ac- count for the fact that you do not believe on me, which is that you have not the love of God in you.' In this passage we see : 1st. That we should not seek for human applause. It is of very little value, and i' often keeps men from the approbatioF of God. Vcr. 44. 2d. Thev k. D. 30.] CHAPTER V. ^9 43 I am come in my Father's name, and ye receive me not : if another shall come in his own name, him ye will receive. 44 How can ye believe, which " receive honour one of another, and seek ' not the honour that cometh from God only 1 a c.12.43. h Ro.2.10. ^ who will not believe on Jesus Christ give evidence that they have no love for God. 3d. The reason why they do not believe on him is because they have no regard for his character, wishes, or law. ^Love of God. Love to God. 1i In you. In your hearts. You do not love God. 43. In my Father'' s name. By the authority of God ; or giving proof that I am sent by him. IT In his oivn name. A false teacher setting up himself, and not even pretending to have a divine commission. The Jews were much accustomed to receive and follow parti- cular teachers. In the time of Christ, they were greatly divided between the schools of Hillel and Shammai, two famous teachers. ^ Ye will receive. You will follow, or obey as a teacher. 44. TVhich receive honor one of another. Who are studious of praise, and live for pride, ambition, and vain glory. This desire Jesus says was the great reason why they would not believe on him. They were unwilling to renounce their worldly honors and seek one so humble and unostentatious as he was. They expected a Messiah of pomp and splen- dor, and would not submit to one so despised, and of so lowly a rank. Had the Messiah come, as they expected, with pomp and power, it would have 6een an honor in their view to follow him ; as it was, they despised and re- I jected him. The great reason why i multitudes do not believe, is their at- j tachment to human honors, their pride, i and vanity, and ambition. That is so strong that while it continues they can- not and will not believe. They might, however, renounce that, and then the obstacle being removed, they would believe. Learn (1.) a man cannot believe the gospel while he is wholly under the influence of ambition. The tvv'o are not compatible. The rehgion of the gospel is humiUty ; and a man who has not that cannot be a Christian. (-2.) Great 45 Do not think that I will accuse you to the Father : there is *= one that accuseth you, even Moses, in whom ye trust. 46 For had ye believed Moses, ye would have believed me : for he wrote '^ of me. c Ro.2.12. (2 Ge.3.15. 22.18. De.18.15,18. Ac.26.22. numbers are deterred from being Chris- tians by pride and ambition. Probably there is no single thing that prevents so many young men from becoming Chris- tians as this passion. The proud and ambitious heart refuses to bow to the humihating terms of the gospel. (3.) Though while a man is under this go- verning principle he cannot beheve tho gospel, yet this proves nothing about his ability to lay that aside, and to yield to truth. Thai is another question. A child CANNOT open a trunk when he gets on the lid and attempts to raise his own weight and the cover of the trunk too : but that settles nothing about the inquiry whether he might not get off and then open it. The true question is, whether a man can, or cannot, lay aside his ambition and pride — and about that there ought not to be any dispute. No one doubts that it may be done ; and if that can be done, he can become a Christian. ^ Seek not the honor. The praise, the glory, the approbation of God. The honor which conies from men is their praise, flattery, commen- dation ; the honor that cometh from God is his approbation for doing his will, God alone can confer the honors of heaven, the reward of having done oui duty here. That we should seek, and if we seek that, v/e shall come to Christ, Vv'ho is the way and the life. 45, 46. That I will accuse you. Do not suppose that I intend to follow youi example and accuse you. They haa accused Jesus of breaking the law of God. Ver. 16. Jesus says that he will not imitate their example, though he implies that he might accuse them. IT To the Father. To God. ^ There is ofie that accuseth you. Moses might be said to accuse or reprove them. He wrote of the Messiah ; clearly foretold his coming ; and commanded them to hear him. As they did not do h, it might bft said that they had disregarded his com> 250 JOHN. [A. D.Sk 47 But if ye <* believe not his writings, how shall ye believe my words ? CHAPTER VI. AFTER ^ these things Jesus went over the sea of Galilee, which is the sea of Tiberias. 2 And a great multitude followed him, because they saw his miracles which he did on them that were diseased. 3 And Jesus went up into a moun- tain, and there he sat with his dis- ciples. 4 And the passover, a feast of the Jews, was nigh. a Lu. 16.31. 6 Matt.l4.15,&c. Mar.C.34, &c. Lu.9.12,&:c. mand ; and as Moses was divinely com- missioned and had a right to be obeyed, 80 his command reproved them : they were disobedient and rebellious. ^ He wrote of me. He wrote of the Messiah, and I am the Messiah. Gen. iii. 15 ; xii. 3. Compare John viii. 56. Gen. xlix. 10. Deut. xviii. 15. 47. If ye believe 7iot his writings. If you do not credit what he has written which you profess to believe, it is not to be expected that you will believe my declarations. And from this we may learn : 1st. That many men who pro- fess to believe the Bible have really no regard for it when it crosses their own views and inclinations. 2d. It is our duty to study the Bible, that we may be established in the belief that Jesus is the Messiah. 3d. The prophecies of the Old Testament are conclusive proofs of the truth of the Christian re- ligion. 4th. He that rejects one part ot the Bible, will for the same reason reject all. 5th. The Saviour acknow- ledged the truth of the writings of Itio- ses ; built his religion upon them ; ap- pealed to them to prove that he was the Messiah ; and commanded men to search them. We have the authority of Jesus, therefore, that the Old Tes- tament is a revelation from God. He that rejects his authority on this subject, might reject him altogether ; and it is vain for any man to profess to believe i in the New Testament, or in the Lord ' Jesus, without also acknowledging the 5 When Jesus then lift up hia eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat ] G (And this he said to prove him : for he himself knew what he would do.) 7 Philip answered him. Two * hundred pennyworth of bread is not sufficient for them, that every one of them may take a little. 8 One of his disciples, Andrew, Simon Peter's brother, saith unto him, 9 There is a lad here, which hath eNu. 11.21,22. 2Ki.4.43. authority of the Old Testament and of Moses. We have in this chapter an instance of the profound and masterly manner in which Jesus could meet and silence his enemies. There is not any where a more conclusive argument, or a more triumphant meeting of the charges which they had brought against him. No one can read this without being struck with his profound wisdom ; and it is scarcely possible to conceive that there could be a more distinct declaration and proof that he was equal with God. CHAPTER VI. 1. Jesus went over. Went to the east side of the sea. The place to which he went was Bethsaida. Luke Lx. 10. The account of this miracle of feeding the five thousand is recorded also in Matt, xiv. 13—21. Mark vi. 32—44. Luke ix. 10 — 17. John has added a few cir- cumstances omitted by the other evan- gelists. . 2. Because they saw the miracle, &c. They saw that he had the power to sup- ply their wants, and they therefore fol- lowed him. See ver. 26, See also Matt. xiv. 14. 4. The passover. See Note, Malt, xxvi. 2, 17. li" A feast of the Jews. This is one of the circumstances of explana tion thrown in by John which show that he wrote for those who were unac- quainted with Jewish customs. 6. To prove him. To try him to se? A. D.31.] CHAPTER VI. 251 five barley -loaves and two small nshes : but what are they among so many? 10 And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thou- sand. 11 And Jesus took the loaves; and when he had given thanks, he distributed to the disciples, and the disciples to them that were set down ; and likewise of the fishes as much as they would. 12 When they were filled, * he said unto his disciples, Gather up the fragments that remain, that nothing ^ be lost. 13 Therefore they gathered ihem together, and filled twelve baskets with the fragments of the five bar- a Ne.9.2o. b Ne.8.10. if he liad faith, or if he would show that he believed that Jesus had power to Bupply them. 12. Gather up the fragments. This command is omitted by the other evan- gelists. It shows the care of Jesus that there should be no waste. Though he had power to provide any quantity of food, yet he taught us that the boun- ties of Providence are not to be squan- dered. In all things the Saviour set us an example of frugaUty — though he had an infinite supply at his disposal ; and vv'^as himself economical, though he was Lord of all. If he was thus saving, it becomes us dependent creatures not to waste the bounties of a beneficent Pro- vidence. And it especially becomes the rich not to squander the bounties of Providence. They often /eeZ that they are rich. They have enough. They have no fear of want ; and they do not feel the necessity of studying economy. Yet let them remember that what they ,iave is the gift of God — just as certainly as the loaves and fishes created by the Saviour were his gift. It is not given them to waste ; nor to spend in riot ; nor to be the means of injuring their health, or of shortening life. It is given to sustain life ; to excite gratitude ; to fit for the active service of God. Every ley-loaves, which remained over and above unto them that had eaten. 14 Then those men, when they had seen the miracle that Jesus did, said. This is of a truth that " Pro- phet that should come into the world. 15 When Jesus therefore per- ceived that they w^ould come and take him by force, to make him a king, he departed again into a mountain himself alone. 16 And ** when even was now come, his disciples went down unto the sea, 17 And entered into a ship, and went over the sea toward Caper- naum. And it was now dark, and Jesus was not come to them. 18 And the sea arose, • by reason of a great wind that blew. c Ge.49.10. Mar.6.47,&c. De. 18.15-18. e Ps. 107.25. d Matt. 14.23. thing should be applied to its appropri- ate end, and nothing should be squan- dered or lost. U. That prophet, &.C. The Messiah. The power to work the miracle, and the benevolence manifested in it, showed that he was the long-expected Messish. 15. When Jesus perceived, Slc. They were satisfied by the miracle, that he was the Messiah. They supposed that the Messiah was to be a temporal prince. They saw that Jesus was re- tiring, unambitious, and indisposed to assume the ensigns of office. They thought, therefore, that they would pro- claim him as the long-expected king, and constrain him to assume the cha- racter and titles of an earthly prince. — Men often attempt to dictate to God, and suppose that they understand what is right, better than he does. Men are fond of pomp and power, but Jesus sought retirement, and evinced profound humilhy. Though he had claims to the honor and gratitude of the nation, yet he sought it not in this way ; nor did it evince a proper spirit in his followers when they sought to advance him to a place of external splendor and regal au- thority. 16—21. See this miracle of walking on the sea explained in the Notea 252 JOHN. [A.D. 31 19 So when they had rowed about five and twenty or thirty fur- longs, they see Jesus walking on ihe sea, and drawing nigh unto the ship : and they were afraid. 20 But he saith unto them. It is " I ; be not afraid. 21 Then they willingly received him into the ship : and immediately the ship was at the land whither they went. 22 The day following, when the people which stood on the other side of the sea saw that there was none other boat there, save that one whereinto his disciples were entered, and that Jesus went not with his disciples into the boat, but aPs.35.3. rs.43.1,2. Ee.l. 17,18. on Matt. xiv. 22—33. Mark vi. 45— 52. 21. Immediately. Quickly. Before a long time. How far they were from the land, we know not, but there is no evi- dence that there was a miracle in the case. The word translated immediately does not of necessity imply that there was no interval of time, but that there \vas not a long interval. Thus in Matt. xiii. 5, in the parable of the sower : ' ' and forthicith (the same word in Greek) they sprung up," &c. Mark iv. 17. Matt. xxiv. 29. 3 John 14. 22. The people which stood on the other side of the sea. That is, on the east side, or on the same side v/ith Jesus. The country was called the region be- yoiid or on the other side of the sea, be- cause the writer and the people lived on the west side. ^ Jesus loent not with his disciples. He had gone iato a moun- tain to pray alone. Ver. 15. Compare Mark vi. 46. 23. There came other boats. After the disciples had departed. This is added because from what follov.'s it appears that they supposed he had entered one oi those boats and gone to Capernaum after his disciples had departed. ^ From Tiberias. This town stood on the west ern borders of the lake, not far from where the miracle had been wrought. It was so called in honor of the emperor Tiberius. It was buiU by Herod An- tipas, and was made by him the capital •)f Galilee. The city afterwards became that his disciples were gone away alone : 23 (Howbeit there cam^e other boats from Tiberias, nigh unto the ^ place whe-re they did eat bread, after that the Lord had given thanks ;) 2-4 When the people therefore saw that Jesus was not there, nei- ther his disciples, they also took shipping, and came to Capernaum, seeking for Jesus. 25 And when they had found him on the other side of the sea, they said unto him, Rabbi, when camest thou hither 1 26 Jesus answered them and said, Verily, verily, I say unto you, a celebrated seat of Jewish learning. It is now called Tabaria, and is a con- siderable place. It is occupied chiefly by Turks, and is very hot and un- healthy. Mr. Fisk, an American mis- sionary, was at Tiberias (Tabaria) in 1823. The old town is surrounded by a wall, but within it is very ruinous, and the plain for a mile or two south is strewed with ruins. The Jordan, ^vhere it issues from the lake, was so shallow that cattle and asses forded it easily. Mr. F. was shown a hous^ called the house of Peter, which is used as the Greek Catholic church, and is the only church in the place. The number of Christian families is thirty or forty, all Greek CathoHcs. There were two sects of Jews, each of whom had a synagogue. The Jewish popu lation was estimated at about 1000. On the 1st of January, 1837, Tiberias was destroyed by an earthquake. 24. Tooh shipping. Went into the boats. Ii Ca7ne to Capernaum. This was the ordinary place of the residence of Jesus, and they therefore expected to find him there. 26. Ye seek me, not because, &c. The miracles which Jesus wrought were proofs that he came from God. To seek him because they had seen them and were convinced by them that he was the Messiah, would have been pro- per ; but to follow him simply because their wants were supplied, was mere selfishness of a gross kind. Vet alas. A. D. 31.J CHAPTER VI. 253 Ye seek me, not because ye saw the ] miracles, but because ye did eat of the loaves, and were filled. 27 Labour * not for the meat wldch perisheth, but for that " meat which endureth unto everlasting life, which the Son of man shall give unto you : for him * hath God the Father sealed. i or, work not. a Jer.15.16. c.4.14. ver.54, 58. b Ps.2.7. 40.7. Is.42.1. c.8.18. Ac.2. many seek religion from no better mo- tive than this. They suppose it will add to their earthly happiness, or they Beek only to escape from suffering, or from the convictions of conscience, or they seek for heaven only as a place of happiness, and regard religion as valu- able only for this. All this is mere selfishness. Religion does not forbid our regarding in some degree our own happiness, or seeking it in any proper way, but when this is the only or the prevailing motive, it is evident that we nave never yet sought God aright. We are aiming at the loaves and fishes, and not at the honor of God, and the good of his kingdom — and if this is the only or the main motive of our entering the church, we cmmot be Christians. 27. Labor not. This does not mean that we are to make no effort for the supply of our wants (compare 1 Tim. v. 1. 2"Thess. iii. 10) ; but that we are not to manifest anxiety, we are not to make this the main or supreme object of our desire. See Note, Matt. vi. 25. ^ The meat that -perisheth. The food for the supply of your natural wants. It perishes. The strength you derive from it is soon exhausted, and your wasted powers need to be reinvigorated. ^ That meat which e7idureth. _The supply of your spiritual wants ; that which sup- ports, and nourishes, and strengthens the soul ; the doctrines of the gospel that are to a weak and guilty soul what needful food is to the weary and decay- ing body, "ff To everlasting life. The strength derived from the doctrines of the gospel is not exhausted. It is satis- factory, and endures without wasting away. It nourishes the soul to ever- lasting life. "They that wait on the Ix)rd shall renew their strength ; they shall run and not be weary, and shall walk and not faint." Isa. xl. 31. IT Him Vol. fl. — 2-2 28 Then said they unto him, What shall we do, that we might work the works of God ] 29 Jesus answered and said unto them, This "= is the work of God, that ye believe on him whom he hath sent. 30 They said therefore unto him, What sign '^ shewest thou then, that 22. 2 Pol. 17. clJno.3.23. dMalt.12.38. 1 Cor. 1.22. hath God the Father sealed. To seal is to confirm or approve as ours. This is done when we set our seal to a com- pact, or deed, or testament, by which we ratify it as our act. So God the Fa- ther, by the miracles which had been wrought by Jesus, had shown that he sent him, that he approved his doctrines, and ratified his works. The miracles were to his doctrine what a seal is to a written instrument. See Note, John iii. 33. 28. Might work the works of God. That is, such things as God will ap- prove. This was the earnest inquiry of men who were sincerely seeking to be saved. They had crossed the sea of Tiberias to seek him ; they supposed him to be the Messiah ; and they sin- cerely desired to be taught the way of life. Yet it is observable that they ex- pected to find that way as other sinners commonly do, by their works. The idea of doing something to merit salva- tion is one of the last that the anxious sinner ever surrenders. I 29. This is the ivork of God. This is I the thing that will be acceptable to God, or which you are to do in order to be saved. Jesus did not tell them they had nothing to do, or that they were to j sit down and wait, but that there was a 1 work to perform. And that was a duty I that was imperative. It was to believe ; on the I\Iessiah. This is tiie work which sinners are to do. And doing this they will be saved, for Christ is the end of the law for righteousness to every one that believeth. Rom. x. 4. 30. IVhat sign showest thou ? On the word sign compare Note on Isa. vii. 14. What miracle dost thou work to prove that thou art the IMessiali ? They had just seen the miracle of the loaves in the desert, which was ■••jffi- cient to show that he was the Mes»iiJi 254 JOHN. [A D.31 we may see and believe thee ? what dost thou work ] 31 Our fathers °' did eat manna in the desert ; as it is written, ' He gave them bread from heaven to eat. aEx.16.15. Nu.11.7. 1 Cor.10.3. 6 Ne.9. 15. Ps .78.24,25. and it would seem from the preceding narrative that those who crossed the lake to see him supposed that he was the Christ. It seems wonderful that they should so soon ask for further evi- dence that he was sent from God. But it is not improbable that this question was put by other Jews, rulers of the synagogue, who happened to be present and who had not witnessed his miracles. Those men were continually asking for signs and proofs that he was the Mes- siah. See Matt. xii. 38, 39. Mark viii. 11. Luke xL 29. As Jesus claimed the right of teaching them, and as it was manifest that he would teach them differently from what they supposed Moses to teach, it was natural to ask him by what authority he claimed the right to be heard. 31. Our fathers. The Jews who were led by Moses through the wilderness. ir Did eat manna. This was the name given by the Jews to the food which was furnished to them by God in their journey. It means literally, "what is this ?" and was the question which they asked when they first saw it. Ex. xvi. 14, 15. It was small hke frost, and of the size of coriander-seed, and had a sweetish taste hke honey. It fell in great quantities, and was regarded by the Jews as proof of a continued mira- cle during forty years, and was incon- testable evidence of the interposition of God in favor of their fathers. The manna which is sold in the shops of druggists is a different substance from this. It is obtained from the bark of certain trees in Armenia, Georgia, Per- sia, and Arabia. It is procured, as resin is, by making an incision in the bark, and it flows out or distils from the tree. 11 As it is written. The substance of this is written in Ps. Lxxviii. 24, 25. ^ He gave them. This was regarded as a miraculous interference in their be- half, and an attestation of the divine mission of Moses, and hence they said familiarly that Mose» gave it to them. V Bread from heaven. The word heaven : 32 Then Jesus said unto them, Verily, verily, I say unto you, Moses gave you not that bread from hea- ven ; but my " Father giveth you the true bread from heaven. c Ga.4.4. in the scriptures, denotes often the re- gion of the air, or the atmosphere, or that region in which the clouds are. See Matt. xvi. 3 : "the sky (heaven) is red and lowering." Also Matt. iii. 16. Luke iv. 15 ; v. 18. The Jews, as appears from their writings (see Light - foot), expected that the Messiah would provide his followers with plenty of de- licious food ; and as Moses had provided for the Jews in the wilderness, so they supposed that Christ would make pro- vision for the temporal wants of his friends. This was the sign probably which they were now desirous of seeing. 32. Moses gave you not that bread from heaven. This might be translated, ' Mo- ses gave you not the bread of heaven.' The word "that," which makes some difference in the sense, is not necessary to express the meaning of the original. It does not appear that Jesus intended to call in question the fact that their fa- thers were fed by the instrumentality of Moses, but to state that he did not give them the true bread that should be adapted to the wants of the soul. He fed the body, although his food did not keep the body alive (ver. 49), — but he did not give that which should preserve the soul from death. God gave in his Son Jesus, the true bread from heaven which was fitted to man, and of far more value than any supply of their temporal wants. He tells them, therefore, that they are not to seek from him any such supply of their temporal wants as they had supposed A better gift had been furnished in his being given for the life of the world. IT My Father giveth you. In the gospel ; in the gift of his Son. IT The true bread. The true or real support which is needed to keep the soul from death. It is not false, deceit- ful, or perishing. Christ is called bread, because as bread supports the life, so his doctrine supports, preserves, and saves the soul from death. He is the true support, not only in opposition to the mere supply of temporal wants such as Moses furnished, but also in oppoai- A.D.31.J CHAPTER VI. 33 For the bread of God "■ is he which Cometh down from heaven, and giveth life unto the world. 34 Then said they unto him, Lord, evermore give us this bread. 35 And Jesus said unto them, I am the bread of life : he * that Cometh to me shall never hunger ; 255 a ver. 48,58. d ver.64. b Re.7.16. c C.4J4. 7.38. lion to all false religion which deceives and destroys the soul. 33. The bread of God. The means of support which God furnishes. That which, in his view, is needful for man. IT is he, &c. Is the Messiah who has come from heaven. IT And giveth life, &c. See Note, John i. 4. 35. lam the bread of life. lam the «M7>por« of spiritual Ufe; or my doctrines will give life and peace to the soul. IT Shall never hunger. See Note, John iv. 14. 36. But I said unto you. This he said, not in so many words, but hi sub- stance, in ver. 2(5. Thougli they saw him, and had full proof of his divine mission, yet they did not beheve. Je- sus then proceeds to state that, although they did not believe on him, yet his work would not be in vain, for others would come to him and be saved. 37. All. The original word is in the neuter gender, but it is used doubtless for the mascuhne, and m.eans that every individual that the Father had given should come to him. IT The Father giveth me. We here learn that those who come to Christ, and who shall be saved, are given to him by God. 1st. God promised him that he should see of the travail of his soul — that is, " the fruit of his wearisome toil," (Lowth) — and should be satistied. Isa. liii. 11. 2d. All men are sinners, and none have any claim to his mercy, and he may therefore bestow his salvation on whom he pleases. 3d. All men of themselves are disposed to reject the gospel. John V. 40. 4th. God enables those who do beheve to do it. He draws them to him by his word and Spirit ; he opens their heart to understand tlie scriptures (Acts xvi. 14) ; and he grants to them repent- ance (Acts xi. 18. 2 Tim. ii. 25.) 5th. All those who become Christians may, therefore, be said to he given to Jesus, as and he " that believeth on me shall never thirst. 36 But I said unto you, that ye •• also have seen me, and believe not. 37 All <= that the Father giveth me shall come to me ; and him f that Cometh to me I will in no wise cast out. ever.45. c.l7.6-8,&;c. /Ps.]02.17. Is.l. 18. 55.7. Matt. 11.28. Lu.23.42,43. ITi.l, 15,16. Re.22.17. the reward of his sufferings, for his death was the price by which they were re- deemed. Paul says, (Eph. i. 4, 5), that '' he hath chosen us in him (i. e. in Christ), before the foundation of the world, that we should be holy and with- out blame before him in love, having predestinated us unto adoption of chil- dren to himself according to the good pleasure of his will." ^\ SJiall come to me. This is an expression denoting that they shall believe on him. To come to one, implies our need of help, our con- fidence that he can aid us, and our readi- ness to trust to him. The sinner comes to Jesus feeling that he is poor, and needy, and wretched, and casts himself on his mercy, iJelieving that he alone can save him. This expression also proves that men are not compelled to come to Christ. Though they who be- lieve are give?i to him, and though his Spirit works in them faith and repent- ance, yet they are made willing in the day of his power. Ps. ex. 3. No man is compelled to go to heaven against his will ; and no man is compelled to go to hell against his will. The Spirit of God inclines the will of one, and he comes freely as a moral agent. The other chooses the way to death ; and, though God is constantly using means to save him, yet he prefers the path that leads down to wo. tr Him that cometh. Every one that comes ; that is, every one that comes in a proper manner, feeling that he is a lost and ruined sinner. This invitation is wide, and full, and free. It shows the unbounded mercy of God ; and it shows also that the reason, and the only reason, why men are not saved, is because they will not come to Christ. Of any sinner it may be said that if he toould have come to Christ he might have come and have been saved. As he chooses not to come, he cannot blame God because he saves others who 256 JOHN. [A. D. 31. 38 For I came down from hea- ven, not to do mine own will, but " the will of him that sent me. 39 And this is the Father's will ' which hath sent me, that of all a Ps.40.7,8. c.5.30. b Matt.18.14. c.10.28. 17.12. 18.9. 2Ti.2.19. are willing — no matter from what cause -and who thus are made partakers of everlasting life. ^ In no wise. In no manner ; or at no time. The original is simply, " 1 will not cast out." IT Cast out. Reject, or refuse to save. This expression does not refer to the doctrine of perseverance of the saints, hut to the fact that Jesus M'ill not reject or refuse to help any sinner who comes to him. 38. For I came down, ^c. This verse shows that he came for a specific pur- pose, which he states in the next verse, and meant that as he came to do his Father's will, he would be faithful to the trust. Though his hearers should reject him, yet the will of God would be accomplished in the salvation of some who should come to him. IT 3Iine own will. See Note, John v. 30. 39. Father^ s will. His purpose ; de- sire ; intention. As this is the Father's will, and Jesus came to execute his will, we have the highest security that it will be done. God's will is always right, and he has power to execute it. Jesus was always faithful, and all power was given to him in heaven and on earth, and he will, therefore, most certainly accomplish the will of God. ^ Of all v)hich. That is, of every one who be- lieves on him, or of all who become Christians. See ver. 37. ^ I should ..ose nothing. Literally, " I should not destroy.'" He affirms here that he will keep it to life eternal ; that though the Christian will die, and his body return o corruption, yet he will not be de- stroyed. The Redeemer will w^atch over him, though in his grave, and keep him to the resurrection of the just. 'I^his is affirmed of all who are given to him by the Father ; or, as in the next verse, ' every one that believeth on him filiall have everlasting life." '!^ At the last day. At the day of judgment. The Jews supposed that the righteous would be raised up at the appearing of the Messiah. See Lightfoot. Jesus directs them to a future resurrection, and de- clares to them that fhev will bo raised which he hath given me I should lose nothing, but should raise it up again at the last day. 40 And this is the will of him that sent me, that " every one which c ver.47,54. c.3.15,16. at the last day — the day of judgment. It is also supposed, and affirmed by some Jewish writers, that they did not believe that the wicked would be raised. Hence to speak of being raised up in the last day, was the same as to say that one was righteous, or it was spoken of as the pecuhar privilege of the right- eous. In accordance with this, Paul says, " if by any means I might attain unto the resurrection of the dead." Phil, iii. 11. 40. Every one that seeth the Son and believeth on him. It was not sufficient to see him, and hear him, but it was. necessary also to believe on him. Many of the Jews had see7i him, but few be- lieved on him. Jesus had said in the previous verse, that all that the P^ather had given him should be saved. But he never left a doctrine so that men ?nusi misunderstand it. Lest it should be supposed that if a man \vas given to him, this was all that was needful, and lest he should say, if I am to be saved I shall be, and my efforts will be use- less, he states here that it is neces- sary that a man should believe on him. This would be the evidence that he was given to God. And this would be evi- ence conclusive that he should be saved. If this explanation of the Saviour had always been attended to, the doctrine of election would not have been abused as it has been. Shmers would not sit down in unconcern, saying, that if they were givc?i to Christ all would be well. They would have arisen like the prodigal, ani would have gone to God ; and having believed on him, they would then have had evidence that they were given to him — the evidence resulting from a humble, penitent, beheving heart — and the?t they might rejoice in the assurance that Jesus would lose none that were given to him, but would raise it up at the last day. All the doctrines of Jesus as he preached them, are safe, and pure, and consistent : as men preach them, they are, unhappily, ot'ten inconsistent ; open to objection ; and either lilted Jo A.D.31.] CHAPTER VI. Beeth the Son, and believeth on him, may have everlasting life : and I will "■ raise him up at the last day. 41 The Jews then murmured at him, because he said, I am the bread which came down from hea- ven. 43 And they said, Is ^ not this Jssus, the son of Joseph, w^hose fa- ther and mother we know \ how is oc.11.25. J Matt. 13.55. Mar.6.3. Lu.4.22. E reduce despair or indolence on the one and, or presumptuous self-confidence on the other. Jesus teaches men to strive to enter heaven, as if they could do the work themselves ; and yet to depend on the help of God, and give the glory to him, as if he had done it all. 44. No man can come to me. This was spoken by Jesus to reprove their murmurings. " Murmur not among yourselves." They objected to his doc- trine because he claimed to be greater than Moses, and because they supposed him to be a niere man, and that what he said was impossible. Jesus does, not deny that these things appeared diffi- cult ; and hence he said that if any man believed, it was proof that God had in- clined him. It v/as not to-be expected that of themselves they would embrace the doctrine. If any man believed, it would be proof that he had been in- fluenced by God. When we inquire what the reasons were wliy they did not believe, they appear to have been, 1st. Their improper regard for Moses, as if no one could be superior to him; 2d. Their unwillingness to believe that Jesus, whom they knew to be the re- puted Son of a carpenter, should be su- perior to Moses. 3d. The difiiculty was explained by Jesus (John v. 40.j, as consisting in the opposition of their will, and (John v. 44.), when he said that their love of honor prevented their believing . on him. The difficulty in this case was not, therefore, a want of natural faculties, or of power to do their duty, but erroneous opinions, pride, ob- Btinacy, self-conceit, and a deep-felt contempt for Jesus. The v/ord cannot is often used to denote a strong aiid vio- lent opposition of the loill. Thus we Bay, a man is so great a bar that he can- not speak the truth ; or he is so profane that ne cannot but swear. We mean 22* 25; it then that he saith, I came down from lieaven \ 43 Jesus therefore answeied and said unto them, Murmur not among yourselves. 44 No man can come to me, ex- cept the Father, which hath sent me, draw '^ him : and I will raise him up at the last day. 45 It is written ^ in the prophets, cCa.].4. dls.54.l3. Je.31.34. Mi.4.2. by it that he is so evil that while he has the disposition the other effects will fol- low, but we do not mean to say that he could not break off from the habit. Thus it is said (Gen. xxxvii. 4.), of the brethren of Joseph that they haled him, and could not speak peaceably to him. Thus (Matt. xii. 34), " how can ye, be- ing evil, speak good things?" See Luke xiv. 33. 1 Sam. .xvi. 2. ^ Come tome. The same as beheve on me. j IT Draw him. This word is used hera ! evidently to denote such an influence ; from God as to secure the result ; or as i fo incline the mind to believe. Yet the I manner in which this is done is not de- j termined by the use of the word. It is used in the New Testament six times. Once it is applied to a compulsory drawing of Paul and Silas to the mar- ket place. Acts xvi. 19. Twice it is used to denote the drawing of a net. j John xxi. 6, H. Once to the drawing , of a sword (John xviii. 10.) ; and once I in a sense similar to its use here. (John xii. 32.) " x4.nd I, if I be hfted up from ! the earth, will draw all men unto me.' j What is its meaning here must be de- j termined by \he facts about the sinner's I conversion. See Note on ver. 40. In I the conversion of the sinner, God en- I hghtens the mind, (ver. 45.); he in I dines the will, (Ps. ex. 3.), and he in fluences the soul by motives, by the view of his law, and by his love, hia commands and threatenings ; by a de- sire of happiness, and a consciousness of danger ; by the Holy Spirit applying his truth to the mind and urging him tt yield himself to the Saviour. So tha« whils God inclines him, and will have all the giory, man yields without com pulsion; the obstacles are removed and he becomes a wilhng servant of God. 45. In the prophets. Isa. liv. ,13. A 258 JOHN. [A.D.31 And they shall be all taught of God. Every man * therefore that hath heard, and hath learned of the Fa- ther, Cometh unto me. 46 Not * that any man hath seen the Father, save he which is of God ; <= he hath seen the Father. 47 Verily, verily, I say unto you, ^ He that believeth on me hath everlasting life. a Matt.11.27. h c.5.37. c Lu. 10.22. f3