How to treat un ST. LUKE. 24 And he cried and said, Father Abraham, have mercy on 25 But Abraham said, Son, remember that thou in thy life. thence. u Zech. 14.12.- Isaiah 63, 24 Mark 9. 44, &c. -w Job 21. 13. Chap 6.24. their immortal souls.-Those who have been instruments of bringing others into hell, shall suffer the deeper perdition on that account. 29. They have Moses and the prophets] This plainly sup poses they were all Jewish believers-they had these writings in their hands, but they did not permit them to influence their lives. offending brother. 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 he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, *They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent 31 And he said unto him, if they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. x lon. 9. 20. & 34. 16. John 5. 39, 45. Acts 15. 21. & 17 11.—y John 12. 10, 11. death of Lazarus and of Christ! Faith is satisfied with such proofs as God is pleased to afford: Infidelity never has enow. See a Sermon on this subject, by the author of this work. To make the parable of the unjust steward still more profitable, let every man consider, 1. That God is his master, and the author of all the good he enjoys, whether it be spiritual or temporal. 2. That every man is only a steward, not a pro30. If one went unto them from the dead, &c.] Many are prietor of those things. 3. That all must give an account to desirous to see an inhabitant of the other world, and converse God, how they have used or abused the blessings with which with him, in order to know what passes there. Make way, they have been entrusted. 4. That the goods which God has here is a damned soul which Jesus Christ has evoked froin entrusted to our care, are goods of body and soul: goods of the hell of fire! hear him! Hear him tell of his torments! hear nature and grace of birth and education: His word, Spirit, him uer his regrets! "But we cannot see him." No: God and ordinances; goods of life, health, genius, strength, dig. has, in his mercy, spared yon for the present, this punishment. nity, riches; and even poverty itself, is often a blessing from How could you bear the sight of this damned spirit? Your the hand of God. 5. That all these may be improved to God's very nature would fail at the appearance. Jesus keeps him honour, our good, and our neighbour's edification and com. as it were behind the curtain, and holds a conversation with fort. 6. That the time is coming, in which we shall be called him in your hearing, which you have neither faith nor cou- to an account before God, concerning the use we have made of rage sufficient to hold with him yourselves. the good things with which he has entrusted us. 7. That we may 31. If they hear not Moses, &c.] This answer of Abraham even now be accused before our Maker, of the awful crime of contains two remarkable propositions. 1. That the Facred wasting our Lord's substance. 8. That if this crime can be Writings contain suci: proofs of a divine origin, that though all prored against us, we are in immediate danger of being de the dead were to arise, to convince an unbeliever of the truths priced of all the blessings which we have thus abused; and therein declared; the conviction could not be greater nor the of being separated from God and the glory of his power for proof more evident, of the divinity and truth of these Sacred ever. 9. That ou hearing of the danger to which we are exRecords, than that which themselves afford. 2. That to escape posed, though we cannot dig to purchase salvation; yet we must eternal perdition, and get at last into eternal glory, a man is to leg, incessantly beg, at the throne of grace, for mercy to pardon receive the testimonies of God, and to walk according to their all that is past. 10. That not a moment is to be lost-the arrest of dictates. And these two things show the sufficiency and per-death may have gone out against us; and this very night-hour fection of the Sacred Writings. What influence could the minute, our souls may be required of us. Let us therefore personal appearance of a spirit have on an unbelieving and learn wisdom from the prudent dispatch which a worldly. corrupted heart? None, except to terrify it for the moment-minded man would use to retrieve his ruinous circumstances: and afterward to leave it ten thousand reasons for uncertainty and watch and pray, and use the little spark of the divine light and doubt. Christ caused this to be exemplified in the most which yet remains, but which is ready to die, that we may literal manner, by raising Lazarus from the dead. And did escape the gulf of perdition, and get into some humble place this convince the unbelieving Jews? No. They were so much of the heaven of glory. Our wants are pressing; God calls the more enraged; and from that moment, conspired both the loudly; and eternity is at hand! CHAPTER XVII. Christ teaches the necessity of avoiding offences, 1, 2. How to treat an offending brother, 3, 4. The efficacy of faith, 5, 5. No man by his services or obedience can profit his Maker, 7-10. He cleanses ten lepers, 11-19. The Pharisees inquire when the kingdom of God shall commence! Christ answers them, and corrects their improper views of the subjeci, A, 37. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.] HEN said he unto the disciples, * It is impossible but that offences will come; but wo unto him, through whom they come ! 2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to yourselves; bIf thy brother trespass against thee, rebuke him; and if he repent, forgive hini. 4 And if he trespass against thee seven times in a day, and seven times in a day return again to thee, saying, I repent; thou shalt forgive him. 5 And the apostles said unto the Lord, Increase our faith. Mart. 18. 6, 7. Mark 9.42. 1 Cor. 11. 19-b Matt. 18. 15, 21.-e Levit. 19. 17. NOTES.-Verse 1. It is impossible but that offences will come] Such is the corrupt state of the human heart, that notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on Matt. xviii. 6. 2. A millstone] That drowning a person, with a stone tied about the neck, was an ancient mode of punishment, see proved in the note on Matt. xviii. 6, 7. to which let the following be added. To have a millstone hanged about the neck, was a common proverb. "Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a millstone about his neck?" The place in Aristophanes, to which the reader is referred in the note on Matt. xviii. 6. is the following: Αραν μετέωρον, εἰς τὸ βάραθρον ἐμβαλῶ, Ἐκ τοῦ λάρυγγος ἐκκρεμάσας ὑπέρβολον. "Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck." Aristoph. in Equit. ver. 1359. 3,4. If thy brother trespass] See the notes on Matt. xviii. 21, 22. 5. Increase our faith) This work of pardoning every offence, of every man, and that continually, seemed so difficult, even to the disciples themselves, that they saw, without an extra, 6 And the Lord said, If ye had faith as a grain of mustardseed, ye might say unto this sycamine-tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. 7 But which of you, having a servant ploughing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say onto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 9 Doth he thank that servant, because he did the things that Prov. 17. 10, James 5. 19.-d Matt. 17.20. & 21.21. Mark 9.23. & 11.23-e Ch. 12.3 This sycamine] The words seem to intimate, that they were standing by such a tree. The sycamine is probably the same as the sycamore. Sycamore with us, says Mr. Evelyn, is falsely so called, being our acer majus, greater maple. The true sycamore is the ficus Pharaonis, or Egyptia, Pharaoh's or Egyptian fig-tree; called also from its similitude in leaves and fruit, morosycus, or mulberry fig-tree. The Arabians call it guimez: it grows in Cyprus, Caria, Rhodes, and in Judea and Galilee, where our Lord at this time was: see ver. 11. St. Jerom, who was well acquainted with these countries, translates the word mulberry tree. Be thou plucked up by the root] See the note on Matt. xxi. 21. where it is shown, that this mode of speech refers to the accomplishment of things very difficult, but not impossible. 7-9. Which of you having a servant] It is never supposed that the master waits on the servant-the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power; nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are funprofitable servants: we have done that which was our duty to do. 11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, h which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, I Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus answering said, Were there not ten cleansed? but where are the nine? 18 There are not found that returned to give glory to God, save this stranger. (Job 22. 3. & 3.7. Pra 16. 2. Matt. 25 30. Rom. 3.12 & 11.35. 1 Cor. 9. 16,17. Phaleco - Lk. 9 51, John 4. 4.-h Lev. 13. 46.-i Lev. 13. 2. & 14. 2. Matt. 8.4 Ch. 5 14-k Matt. 9.22 Mark 5.34. & 10.52 Ch.7. 50. & 9. 48. & 18. 42. stipulated reward, which is considered as being equal in value to all the service that he can perforin. ten lepers. 21 Neither shall they say, Lo here! or, lo there! for, be hold," the kingdom of God is within you. 22 And he said unto the disciples, P 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 after them, nor follow them. 34 For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven: so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this generation. 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 wives, they were 1 Or, with outward show-m Ver. 23.-n Rom. 14. 17-0 Or, among you John 1.25.-p See Matt 9 15. John 17.12-q Matt. 24. 23. Mark 13.21. Ch 218.-r Mau. 24. 27. Mark 8. 31. & 9. 31. & 10. 33. Ch. 9. 22- Gen. 7. Matt. 24. 37. immediately back, and gave public praise to the kind hand from which he had received his cure. 16. He was a Samaritan.] One who professed a very corrupt religion; and from whom much less was to be expected, than from the other nine, who probably were Jews. 17. Where are the nine?] Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world! Reader! art thou of this number? 18. This stranger.] Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have much forgiven will love much, chap. vii. 47. 19. Thy faith hath made thee whole.] Thy faith hath been the mean of receiving that influence, by which thou hast been 10. We are unprofitable servants] This text has often been produced, to prove that no man can live without committing sin against God. But let it be observed, the text says, unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate, that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness in the smallest degree, beyond those powers which God has given them: and justice and equity require, that they should exert those powers to the uttermost in the service of their Maker; and after having acted thus, it may be justly said, they have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that peo-cleansed. ple the whole vortex of nature. When ages, beyond the pow 39. Cometh not with observation] With scrupulous observaer of arithmetic to sum up, have elapsed, it may be said of tion. That this is the proper meaning of the original, pera the most pure and perfect creatures, "Ye are unprofitable ser- raparηpnoews, KYPKE and others have amply proved from the vants." Ye have derived your being from the infinite fountain best Greek writers. As if he had said, "The kingdom of of life; Ye are upheld by the continued energy of the Al- God, the glorious religion of the Messiah, does not come in mighty His glories are infinite and eternal, and your obedi-such a way as to be discerned only by sagacious critics, or is ence and services, however excellent in themselves, and pro- only to be seen by those who are scrupulously watching for fitable to you, have added nothing, and can add nothing, to the it; it is not of such a nature as to be confined to one place, so absolute excellencies and glories of your God. that men might say of it, behold, it is only here, or only there, 11. He passed through the midst of Samaria, and Galilee.] for this very kingdom of God is publicly revealed; and be He first went through Galilee, whence he set out on his jour-hold it is among you; I proclaim it publicly, and work those ney: and then through Samaria, of which mention is made, miracles which prove that the kingdom of God is come: and chap. ix. 51, 52. All who went from Galilee to Jerusalem, none of these things are done in a corner. must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. There. fore John tells us, chap. iv. 4. that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Sa maria; for this plain reason, because it was the only proper road. "It is likely that our Lord set out from Capernaum, traversed the rentaining villages of Galilee as far as Samaria: and then passed through the small country of Samaria: preaching and teaching every where, and curing the diseasedish polity, and reign gloriously among the Gentiles. Hence as usual" Calmet. 12 Ter-lepers] Concerning the leprosy, see the note on Matt. viii. 2. and on Levit. xiii. and xiv. Which stood afar off] They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See Levit. xiii. 46. Numb. v. 2. 2 Kings xv. 5. Dr. Lightfoot has well observed, that there are two senses especially in which the phrase "kingdom of heaven" is to be understood. 1. The promulgation and establishment of the Christian religion. 2. The total overthrow of the Jewish po lity. The Jews imagined that when the Messiah should come, he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this our Lord intimates should be the case. He was about to destroy the whole Jew he mentions the case of the general deluge, and the destruction of Sodom and Gomorrha. As if he had said, "the com. ing of this kingdom shall be as fatal to you as the deluge was to the old world and as the fire and brimstone from heaven were to Sodom and Gomorrha." Our Lord states, that this kingdom of heaven was within them, i. e. that they them. selves should be the scene of these desolations, as through their disobedience and rebellion, they possessed the seeds of these judgments. See on Matt. iii. 2. 13. They lifted up their voices] They cried with one accordthey were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same Lime. As they were companions in suffering, they were also companions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies: it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitying heart and powerful hand of Christ Je-our Lord's constant custom to support and comfort the minds sus, can set any soul free from it 14. Show yourselves unto the priests) According to the direction, Lev. xiii 2, &c. xiv. 2, &c. Our Lord intended that their cure should be received by faith; they depended on his goodness and power, and though they had no promise, yet they went at his command to do that which those only were required by the law to do, who were already healed. And as they went] In this spirit of implicit faith; they were cleansed. God highly honours this kind of faith, and makes it the instrument in his hand of working many mira. cles. He who will not believe, till he receives what he calls a reason for it, is never likely to get his soul saved. The highest. the most sovereign reason that can be given for believing, is that God has commanded it. 15. One of them, when he saw that he was healed, &c.] It seems that he did not wait to go first to the priest, but turned 21. Lo here! or, lo there!] Perhaps those Pharisees thought, that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, 2 Chron. xxiii. 1–11. 22. When ye shall desire to see one of the days] As it was of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the declaration; intimating that heavy calamities were about to fall upon them; and that they should desire in vain to have those opportuni ties of returning to God which now they rejected; or he means that such should the distressed state of this people he, that the disciples would through pity and tenderness desire the removal of those punishments from them; which could not be removed, because the cup of their iniquity was full. But the former is more likely to be the sense of the place. 23. And they shall say] Ör, And if they shall say. Two MSS., the Syriac and Armenian, have car, Ir. 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 29 But the same day that Lot went out of Sodom, it rained 31 In that day, he which shall be upon the housetop, and u Gen. 19v Gen 19 16, 24w 2 Thess 1.7-x Matt. 24. 17. Mk. 13. 15-y Gen 19 26. Matt. 10 39 & 16 £5 Mark 33 Ch 9.24. John 12. 2. See here] KM., sirteen others, and the latter Syriac, have •xploros, behold, the Christ is here. This is undoubtedly the meaning of the place. See on Matt. xxiv. 23. 24. As the lightning, that lighteneth] See this particularly explained, Matt. xxiv. 27, 29. 25. But first must he suffer many things) As the cup of the iniquity of this people shall not be full, till they have finally rejected and crucified the Lord of life and glory: so this desolation cannot take place till after my death. 26. As it was in the days of Noe] See on Matt. xxiv. 38. 27. They did eat, they drank, &c.] They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God. 29. It rained fire and brimstone] Instead of it rained; Gen. xix. 24. justifies the insertion of the pronoun he, as inplied in the verb Bože; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven. 31. He which shall be upon the housetop] See this explained on Matt. xxiv. 17. 32 Remember Lot's wife, importunate widow. 33 * Whosoever shall seek to save his life shall lose it; and 34 I tell you, in that night there shall be two men in one 36 [ Two men shall be in the field; the one shall be taken 37 And they answered and said unto him, Where, Lord ? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together. Mart 21 40,41. 1 Thess 4.17 -b This 3th verse is wanting in mest of the Greek engiese Inb 9 31 Matt. 24. 29. she turned back also to carry some of her goods away; for so much the preceding verse seems to intimate; and became a monument of the divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection, that which we leave with grief and anxiety, though commanded by the Lord to abandon it. 33. Whosoever shall seek to save his life) These, or similar words, were spoken on another occasion. See on Matt. x. 39. xvi. 25, 26. 34 and 36. On the subject of these verses, see Matt. xxiv. 40, 41. The 36th verse is, without doubt, an interpolation? see the margin. It was probably borrowed from Matt xxiv. 40. 37. Where, Lord ?] In what place shall all these dreadful evils fall? The answer our Lord gives in a figure; the appli cation of which they are to make themselves. Where the dead carcass is, there will be the birds of prey--where the sin is, there will the punishment be. See on Matt. xxiv. 28. The following chapter seems to be a continuation of this discourse: at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith; that he may not come into the same condemnation, into which these have 32. Remember Lot's wife.] Relinquish every thing, rather than lose your souls. She looked back, Gen. xix. 26. probably i fallen. The parable of the importunate widow, 1—8. The ruler who wished to know how he might they shall receive who follow Christ, 28-30. man to sight at Jericho, 35-43. [A. M. 4033. CHAPTER XVIII. Of the Pharisee and the publican, 9-14. Infants brought to Christ, 15—17. AND he spake a parable unto them to this end, that men ought always to pray, and not to faint; 2 Saying, There was bin a city a judge, which feared not God, neither regarded man: 3 And there was a widow in that eity; and she came into him, saying, Avenge me of mine adversary. 4 And he would not for a while; but afterward, he said within himself, Though I fear not God, nor regard man; a Chap. 11.5 & 21,36 Rom. 12. 12. Eph.6 18. Col 42. 1 Thess 5 17.-bir, in a certain city. NOTES.-Verse 1. Men ought always to pray] Therefore he plain meaning and moral of the parable are evident. viz. hat as afflictions and desolations were coming on the land, and they should have need of much patience and continual fortitude, and the constant influence and protection of the Almighty; therefore they should be instant in prayer. It states further, that men should never cease praying for that, the necessity of which God has given them to feel, fill they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his master's meaning, has explained it as above. 2. A judge, which feured not God, neither regarded man] It is no wonder that our Lord calls this person an unrighteous judge, ver. 6. No person is worthy to be put in the sacred office of a judge, who does not deeply fear God, and tenderly respect his fellow-creatures. Because this person feared not God, he paid no attention to the calls of justice; and because he respected not man, he was unmoved at the complaint of the widow. Eve namong the heathens, this was the character of a man totally abandoned to all evil. So Dion Cassius says of Vitellius, that he neither regarded gods nor men-ovre των ανθρώπων, ούτε των θεών εφρόντιζεν. 3. Avenge me of mine adversary.] The original, exdingov HE ATO TOU ANTIČEK Nou, had better be translated, do me jus tice against, or vindicate me from my adversary. If the wo man had come to get revenge, as our common translation intimates, I think our blessed Lord would never have permitted her to have the honour of a piace in the sacred records. She desired to have justice, and that only; and by her importu nity she got that which the unrighteous judge had no inclination to give, but merely for his own ease. motive. 5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 8 I tell you that he will avenge them speedily. Nevertheless could yield to the pressing and continual solicitations of a poor widow, for whom he felt nothing but contempt; how much more ready mast God be, who is infinitely good and merciful, and who loves his creatures in the tenderest manner, to give his utmost salvation to all them who diligently seek it." 7. And shall not God avenge his own elect] And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met with, and were still receiving, from the disobedient and unbelieving Jews; and which should be finally visited upon them in the destruction of their city, and the calamities which should follow. But we may consider the text as having a more extensive meaning. As God has graciously promised to give selvation to every soul that comes unto him throngh his Son, and has put his Spirit in their hearts, inducing them to cry unto him incessantly for it: the goodness of his nature and the promise of his grace, bind him to hear the prayers they offer unto him, and to grant them all that salvs. tion which he has led then by his promise and Spirit to request. They Which cry day and night unto him, &c.] This is a genuine characteristic of the true elect, or disciples of Christ. feel they have neither light, power, nor goodness, but as they receive them from him; and as he is the desire of their soul, they incessantly seek that they may be upheld and saved by him. Though he bear long with them?) Rather, and HE is compassionate towards THEM, and consequently not at all like to the unrighteous judge. Instead of paxpolopor, and be long-suffering, as in our translation, I read pakpolruct, he is compassionate, which reading is supported by ABDJQ. and several others. The reason which our Lord gives for the eve cess of his chosen, is. 1. They cry unto him day and night. 2. He is compassionate towards THEM. In consequence of the first, they might expect justice even from an unrighteous judge and in consequence of the second, they are sure of them a Father of eternal love and compassion. There was little reason to expect justice from the unrighteous judge: 1. Because he was unrighteous: and, 2. Because he had no respect for man: no, not even for a poor desolate widow. there is all the reason ander heaven to expect mercy from 4. He said within himself] How many actions which appear good, have neither the lore of God nor that of our neighbour, but only self-love of the basest kind, for their principle and 5. She weary me] 'Yпwяiagŋ μɛ, stun me. A metaphor ta-salvation, because they ask it from that God, who is towards ken from boxers, who bruise each other, and by beating each other about the face, blacken the eyes. See 1 Cor. ix. 27. 6. Hear what the unjust judge saith ] Our blessed Lord infinmates that we should reason thus with ourselves: "If a in sus fauch an infamous character as this judge was, The parable of the themselves that they were righteous, and despised others; 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.kwa zail a 11 The Pharisee h stood and prayed thus with himself, i God, I thank thee, that I am not as other men are, extortioners, un"ust, adulterers, or even as this publican. 12 1 fast twice in the week, I give tithes of all that I possess. Or, as being righteous-h Paa 15. 2. Ch. 10. 29. & 16, 15-i Isaiah 1. 15. & 53. Rerelumny & 17 God; 1. Because he is righteous, and he has promised it; and 2. Because he is compassionate towards his creatures: being ever prone to give more than the most enlarged heart can request of him. Every reader must perceive that the common translation is so embarrassed as to be almost unintelligible! while that in this note, from the above authorities, is as plain as possible, and shows this beautiful parable to be one of the most invaluable pieces in the word of God. 8. He will neenge them speedily] Or, he will do them justice speedily--sv Tuyet, instantly, in a trice. I. Because he has promised it: and, 2. Because he is inclined to do it. When the Son of man cometh) To require the produce of the seed of the kingdom sown among this people. Shall he find faith on the earth 7] Or rather, shall he find fidelity in this land? Shall he find that the soil has brought forth a harvest proportioned to the culture bestowed on it? No! And therefore he destroyed that land. 9. Despised] Egorovovvras, disdained, made nothing of Our Lord others, treated them with sovereign contempt. grants that the Pharisees made clean the outside; but alas; what pride, vain-glory, and contempt for others, were lodged within. 10. A Pharisee] For a description of the Pharisees and their tenets, see on Matt. xvi. I. Publican.] See an account of these on Matt. v. 46. Both these persons went to the temple to pray, i. e. to worship God: they were probably both Jews, and felt themselves led by dif. ferent motives to attend at the temple, at the hour of prayer; the one to return thanks for the mercies he had received; the other to implore that grace which alone could redeen him from his sins. 11. Slood and prayed thus with himself] Or, stood by himself and prayed, as some would translate the words. He probably supposed it disgraceful to appear to have any connexion with this penitent publican: therefore his conduct seemed to say, "Stand by thyself; I am more holy than thou." He seems not only to have stood by himself, but also to have prayed by himself; neither associating in person nor in petitions with his poor guilty neighbour. Pharisee and publican. God be merciful to me] Daonre poi-be propitious towards me through sacrifice-or, let an atonement be made for me. I am a sinner, and cannot be saved but in this way. The Greek word iXaako, or, Anexopar, often signities to make expiation for sin; and is used by the Septuagint, Psal. Ixv. 4. ixxviii. 38. Ixxix. 9. for kipper, he made an atonement. So iλaouos, a propitiation, is used by the same, for Non chataah, a sacrifice for sin, Ezek. xliv. 27. and Xarrnptov, the mercy-seat, is, in the above version, the translation of n kapporeth, the lid of the ark of the covenant, on and before which the blood of the expintory victim was sprinkled, on the great day of atonement. The verb is used in exactly the Cræsus appeasame sense by the best Greek writers. The following from Herodotus, lib. i. p. 19. edit. Gale, is full in point. Overnat μεγάλησε τον εν Δελφοισι θεον ΙΛΑΣΚΕΤΟ. sed, or made an atonement to the Delphic god by immense sacrifices. We see then, at once, the reason why our blessed Lord said that the tar-gatherer went down to his house justi fied rather than the other: he sought for mercy through an atonement for sin, which was the only way in which God had, from the beginning, purposed to save sinners. As the Pharisee depended on his doing no harm, and observing the ordinances of religion, for his acceptance with God; according to the economy of grace and justice, he must be rejected: for as all had sinned, and come short of the glory of God, and no man could make an atonement for his sins, so he who did not take refuge in that which God's mercy had provided, must be excluded from the kingdom of heaven. This was no preached by every sacrifice offered under the Jewish law. Without shedding of blood there is no remission, was the loud and constant cry of the whole Mosaic economy. From 1. This Pharisee did no harm to others--I am not rapcious, this we may see what it is to have a righteousness superior to nor unjust, nor an adulterer. I seize no man's property that of the scribes and Pharisees. We must humble ourselves through false pretences. I take the advantage of no man's before God, which they did not: we must take refuge in the ignorance in buying or selling. I avoid every species of un-blood of the cross, which they would not: and be meek and cleanness. In a word, I do to others as I wish thein to do to me. humble of heart, which they were not. Many suppose, that the Pharisees thought they could ac How many of those called Christians, are not half as good as this Pharisee! and yet, he was far from the kingdom of God. quire righteousness of themselves, independently of God; and 2. He observed the ordinances of religion-Ifast twice in that they did not depend on him for grace or power; but let the week. The Jewish days of fasting in each week, were us not make them worse than they were-for this is disclaim the second and fifth; what we call Monday and Thurs-ed by the Pharisee in the text, who attributes all the good he day. These were instituted in remembrance of Moses's going had to God: O God, I thank thee, that I am not as others-it up to the Mount to receive the law, which they suppose to is thou who hast made me to differ. But this was not sufficient have been on the fifth day: and of his descent, after he had restraining grace must not be put in the place of the great received the two tables, which they suppose was on the atonement. Guilt, he had contracted-and this guilt must be blotted out; and that there was no way of doing this but second day of the week. through an atonement, the whole Jewish law declared. See the note on Matt. v. 20. God, I thank thee, &c.) In Matt. v. 20. our Lord says, Unless your righteousness abound more than that of the scribes and Pharisees, ye shall not enter into the kingdom of God: see the note there. Now, the righteousness of the scribes and Pharisees, is described here by a Pharisee himself. We find it was tro-fold: 1. It consisted in doing no harm to others. 2. In attending all the ordinances of God, then established in the Jewish economy; and in these things they were not like other men; the bulk of the inhabitants of the land, paying little or no attention to them. That the Pharisees were in their origin, a pure and holy people, can admit of little doubt: but that they had awfully degenerated before our Lord's time, is sufl-new doctrine-it was the doctrine publicly and solemnly ciently evident. They had lost the spirit of their institution; and retained nothing else than its external regulations. See 12. I give tithes of all that I possess.] Or, of all 1 acquire, KTOpat. Raphelius has well observed, that this verb in the present tense signifies to acquire-in the preter to possess: the Pharisee's meaning seems to be, "As fast as I gain any thing, Rather than the other] H ExEvos: that is, the other was not I give the tenth part of it to the house of God and to the poor. Those who dedicate a certain part of their earnings to the Lord, accepted, because he exalted himself-he made use of the should never let it rest with themselves, lest possession should mercies which he acknowledged he owed to God, to make produce covetousness. This was the Pharisee's righteousness, claims on the divine approbation; and to monopolize the saland the ground on which he builded his hope of final salva-vation of the Most High! He was abased, because he vainly tion. That the Pharisees had a strong opinion of their own trusted that he was righteous, and depended on what he had been enabled to do; and looked not for a change of heart, nor righteousness, the following history will prove: "Rabbi Simeon, the son of Jochai, said: The whole world for reconciliation to God. It is a strange perversion of the is not worth thirty righteous persons, such as our father Abra- human mind, to attempt to make God our debtor, by the very ham. If there were only thirty righteous persons in the blessings which his mere mercy has conferred upon us! It world, I and my son should make two of them: and if there was a maxim among the Jews, that whoever brought a sacriwere but twenty, I and my son would be of the number: and fice to the temple, returned justified. But our Lord shows, if there were but ten, I and my son would be of the number: that this depended on the state of mind-if they were not and if there were but five, I and my son would be of the five: humbled under a sense of sin, they were not justified, though 2231 and if there were but two, Land my son would be those two: and they had even offered a sacrifice. Account of the ST. LUKE. 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: form of such is the kingdom of God. 17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, shall in nowise enter therein. 18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? 19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is, God. 20 Thou knowest the commandments, P 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 I kept from my youth up. 22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow ine. 23 And when he heard this, he was very sorrowful: for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the king dom of God! 25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. 26 And they that heard it said, Who then can be saved? 27 And he said, 'The things which are impossible with men, are possible with God. 28 Then Peter said, Lo, we have left all, and followed thee. 29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, m 1 Cor 14.20. 1 Pet. 2. 2-n Mark 10, 15-o Matt. 19 16. 29.12,16 Deu 5.16-9). Rom. 15,9-q Eph.62 Col. 3. 21. Tim. 6. 19-8 Prox 11 28. Matt 1923 Mark 10.23. Matt. 19. 26. Ch.137.-u Mart. 19. 27. Mark 10. 17-p Exod. - Matt. 6.19, 0 & 19 Jer. 17. Zoch. 8.6. 15-17. They brought unto him also infants] On these verses, the reader is requested to consult the notes on Matt. xix. 13, 14. and on Mark x. 16. 18-23. A certain ruler] See the case of this person largely explained on Matt. xix. 16-22. and Mark x. 21, 22. 24. How hardly shall they that have riches, &c.] See the notes on this discourse of our Lord, on Matt. xix. 24-30. and Mark x. 30. 25. It is easier for a camel] Instead of kaunλov, a camel, S. and four other MSS. read xauidov, a cable. See the same reading noticed on the parallel place, Matt. xix. 24. 28. We have left all] Our trades, our houses, and families. The reader is desired to consult the notes on Matt. iv. 20. xix. 27, &c. 29. That hath left house or parents, &c.] See on Matt. xix, 28, 29. and Mark x. 29, 30. Or brethren] H adeλpas, OR SISTERS, is added by the Cod. Beze, and some others. 31. Behold, we go up to Jerusalem] See the notes on this discourse, Matt. xx. 17-19. and Mark x. 32. 33. And the third day he shall rise again.] See Hos. vi. 2. and let the reader observe, that the passage should be read thus: In the third day he will raise HIM up, (2) and we shall live before him; his resurrection shall be the pledge, token, and cause of ours. 34. They understood none of these things] Notwithstanding all the information which Christ had given them concerning this awful subject, they could not as yet fully comprehend how the Messiah should suffer; or how their Master, whose power they knew was unlimited, should permit the Jews and Gentiles to torment and slay him, as he here intimates they Would. conversion of Zaccheus. 30 w Who shall not receive manifold more in this present time, and in the world to come life everlasting. 31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 32 For he shall be delivered unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33 And they shall scourge him, and put him to death: and the third day he shall rise again. 34 And they understood none of these things: and this say. ing was hid from them, neither knew they the things which were spoken. 35b And it came to pass, that as he was come nigh unto Je. richo, a certain blind man sat by the way-side begging: 36 And hearing the inultitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 39 And he cried, saying, Jesus, thou son of David, have mercy on me. 39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee? And be said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43 And immediately he received his sight, and followed him, d glorifying God: and all the people, when they saw it, gave praise unto God. vDea. 33.9.-w Job 42. 10-x Matt 16. 21. & 17.92. & 20. 17. Mark 10.32-yPs. 22. Isa. 53-z Matt. 27. 2. Ch. 23 1 John 18. 2. Acts & 13.- Mack 9 32 Ch. 2.50. & 9.45. John 10.6. & 12. 16.-b Matt.20.29. Mark 10. 46.-e Ch.17. 19-1 Ch.5.25. Acts 4.21. & 11.18. 35. A certain blind man] Bartimeus.-See this transaction explained at large, on Matt. xx. 29-34. and Mark x. 46, &c. 40. And when he was come near] See the remarkable account of the negro and white man, related on Mark x. 50. 43. And all the people-guve praise unto God.] They saw the finger of God in what was done; and they gave him that praise which was due to his name. The Pharisees either saw not, or would not acknowledge this. The common people are often better judges of the work of God than the Doctors themselves. They are more simple, are not puffed up with the pride of learning, and are less liable to be warped by preju dice or self-interest. Happy are those spiritually blind persons to whom Christ has given eyes, that they may know him: feet, that they may follow him: a tongue, that they may praise him: and a heart, that they may love him! A true conversion which no way contradicts itself, but is followed by an edifying life, makes known the majesty and power of God in a more eminent manner than the greatest external miracles. Quesnel. For a practical use of the principal subjects in this chapter, see the parallel places in Matthew and Mark. How shall I be justified? is a most important question, which the parable of the Pharisee and the publican most distinctly answers. A deep consciousness of sin, humiliation of heart, and taking refuge by faith in the great atonement, is the way, and the only way. Even the worst transgressors coming thus to God, are accepted. Blessed news for penitent sinners! for though they cannot boast of a righteousness equal to that of the scribes and Pharisees; yet they find they can, coming as the publican, be justified freely, through the blood of the cross, from ali things, from which they could not be justified by the law of Moses. If this be so, how shall they escape who neglect so GREAT A SALVATION! CHAPTER XIX. The conversion of Zaccheus, 1-10. The parable of the nobleman and his ten servants, and the ten pounds, 11-27. Christ sends his disciples for a colt, on which he rides into Jerusalem, 23–40. He weeps over the city, and foretells its destruction, 41-44. Goes into the temple, and casts out the buyers and sellers, 45, 46. The chief priests and the scribes seek to destroy him, but are afraid of the people, who hear him attentively, 47, 48. [A. M. 4033. "A. D. 29. An. Olymp. CCH. 1.] 14 And he ran before, and climbed up into a sycamore-tree to see him: for he was to pass that way. AND Jesus entered and passed through Jerich 2 And behold, there was a man named Zacchens, which was the chief among the publicans, and he was rich. 3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. a Ezra 2. 9.-b Matt. 9. 10. NOTES.-Verse 1. Entered and passed through] Was passing through-Our Lord had not as yet passed through Jericho -he was only passing through it; for the house of Zaccheus, in which he was to lodge, ver. 5. was in it. 2. Zaccheus] It is not unlikely, that this person was a Jew by birth, see ver. 9. but because he had engaged in a business so infamous in the eyes of the Jews, he was considered as a mere heathen, ver. 7. Chief among the publicans] Either a farmer-general of the taxes, who had subordinate collectors under him: or else the most respectable and honourable man among that class, at Jericho. He was rich] And therefore the more unlikely to pay attention to an impoverished Messiah, preaching a doctrine of iniversal mortification and self-denial. 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste and come down; for to-day I must abide at thy house. e Luke 23. 9. 3. And he sought to see Jesus who he was] So the mere principle of curiosity in him, led to his conversion and salvation; and to that of his whole family, ver. 9. 4. He ran before] The shortness of his stature was amply compensated by his agility and invention. Had he been as tall as the generality of the crowd, he might have been equally unnoticed with the rest. His getting into the tree made him conspicuous: had he not been so low of stature, he would not. have done so. Even the imperfections of our persons may become subservient to the grace of God in our eternal salvation. As the pass-over was at hand, the road was probably crowded with people going to Jerusalem; but the fame of the cure of the blind man, was probably the cause of the concourse at this time. 5. Make haste and come down] With this invitation, our |