^7 
 
 BS 417 .H36 V.12 
 Bible. N.T. Luke. 
 The Gospel according to St 
 Luke 
 
 v.z. 
 
HANDBOOKS 
 
 FOR 
 
 BIBLE CLASSES 
 
 AND PRIVATE STUDENTS. 
 
 EDITED BY 
 
 PROFESSOR MARCUS DODS, D.D. 
 
 AND • 
 
 REV. ALEXANDER WHYTE, D.D. 
 
 THE GOSPEL OF ST. LUKE— CHAPTERS XI IL- XXIV. 
 BY THOMAS M. LINDSAY, D.D. 
 
 SCRIBNER & W EL FORD, 
 
 743 AND 745 BROADWAY, 
 
 NEW YORK. 
 
THE GOSPEL ACCORDING TO 
 
 ST. LUKE, 
 
 WITH INTRODUCTION, NOTES, AND MAPS. 
 CHAPTERS XIIL-XXIV. 
 
 BY 
 
 THOMAS M. 'LINDSAY, D.D, 
 
 PKOFESSOK OF DIVINITY AND CHURCH HISTORY, FREE CHURCH COLLEGE, GLASGOW. 
 
 SCRIBNER & WELFORD, 
 
 743 AND 745 BROADWAY, 
 
 NEW YORK. 
 
THE GOSPEL OF ST. LUKE. 
 
 Chap. XIII. i 'T^HERE were present at that season some 
 *■ that told him of the GaUlseans, whose 
 
 2 blood Pilate had mingled with their sacrifices. And Jesus 
 answering said unto them, Suppose ye that these GalilDeans 
 were sinners above all the Galilseans, because they suffered 
 
 3 such things ? I tell you, Nay : but, except ye repent, ye 
 
 4 shall all likewise perish. Or those eighteen, upon whom the 
 tower in Siloam fell, and slew them, think ye that they were 
 
 8. Parable of Barren Fig-tree, xiii. 1-9. 
 
 I. At that season. At tliat very season. They had come to Jesus for 
 the purpose of telling Ilini of the disaster. 
 
 Wncse blood Pilate had mingled, etc. This was a common occurrence 
 during the rule of Pilate. He had once sent soldiers, armed secretly, among 
 the crowd when the Jews came to protest against the carrying of the ensigns 
 with the bust of Ccesar on them through the streets. 
 
 Were sinners above all the Galilseans. It was a common Jewish idea 
 that misfortune was the manifestation of God's anger against the afflicted 
 person. This theory of providence was peculiarly painful. It imposed a 
 couble burden : (i) the actual misfortune, and (2) the more crushing weight 
 of the sense of God's anger. We do not know why good men are un- 
 fortunate, nor why the innocent suffer ; but He who could say, in His 
 supreme agony, Father, has made us know that whatever be the mystery of 
 sorrow, it does not necessarily mean that the sufferer is thereby separated 
 from God. The Man of Sorrows was, in the very height of PI is sorrow, 
 God's Son. 
 
 3. Except ye repent. We are only too apt to pass har.^h judgments upon 
 tlie unfortunate, forgetting that we are sinners as well as they, and that calamities 
 which fall on individual persons are the result of a general sinfulness which we 
 ourselves have partly helped to create. Jesus employs these two narratives of 
 calamities to press home the sense of guilt to each of his hearers personally. 
 He had insisted on the tirg.'ncy of conversion in xii, 58, 59 ; He now preaches 
 its universal necessity. Compare Rom. ii. I-II. 
 
 4. The tower in Siloam feU. Pilate had planned an 1 partly executed 
 a great aqueduct to supply Jerus.alem with vva;er, and had (sacrilegiously 
 
 1 
 
174 
 
 THE GOSPEL OF ST. LUKE. [xiIL 5. 
 
 5 sinners above all men that dwelt in Jerusalem ? I tell you, 
 Nay : but, except ye repent, ye shall all likewise perish. 
 
 6 He spake also this parable : A certain man had a fig tree 
 planted in his vineyard ; and he came and sought fruit 
 
 7 thereon, and found none. Then said he unto the dresser of 
 his vineyard, Behold, these three years I come seeking fruit 
 on this fig tree, and find none : cut it down ; why cumbereth 
 
 8 it the ground? And he answering said unto him. Lord, let 
 it alone this year also, till I shall dig about it, and dung it : 
 
 9 and if it bear fruit, well : and if not, then after that thou shalt 
 
 10 cut it down. And he was teaching in one of the synagogues 
 on the sabbath. 
 
 11 And, behold, there was a woman which had a spirit of 
 infirmity eighteen years, and was bowed together, and could 
 
 12 in no wise lift up herself. And when Jesus saw her, he 
 called her to him, and said unto her. Woman, thou art loosed 
 
 according to Jewish ideas) appropriated for the purpose part of the sacred 
 treasure of the Temple. This tower near the pool (John ix. 7) in Siloam 
 was probably part of the works, and the workmen were considered by strict 
 Je\\s partakers in Pilate's crime. 
 
 6. Came and sought fruit thereon, etc. This parable enforces the lessons 
 of the preceding verses; it teaches that there is a time of grace, which may be 
 lengthened, but which must come to an end. "There is a fulness of time in 
 the history of a nation during which it receives its opportunities. This time 
 had now expired with the Jews, and the forty years that were yet given them, 
 in answer to the 'Father, forgive them,' which our Lord breathed from the 
 cross, were the tree's ultimate year of probation which was to decide its 
 fate" (Marcus Dods). 
 
 7, Why cumbereth it the ground? Every human life, whether of a com- 
 munity or of a man, lias to serve some good and also some distinctive purpose ; 
 if the purpose is not served, the life is worse than useless, for it hinders others' 
 work. The parable conveys encouragement as well as warning ; it teaches the 
 patience of the Father, the intercession of the Son, and the help given in all 
 holy endeavour. 
 
 9. Wojuan healed on the Sabbath day, IO-17. 
 
 11. Ard was bowed together. Luke the Physician describes the case 
 minutely. It was curvature of the spine ; the woman was bent together, and 
 could not unbend herself; she had been in this state for eighteen years. 
 Though such an invalid, she came to worship in the synagogue, and got a 
 blessinir there. 
 
 12. iCalled her to Him. Called her and said. He spoke to her, and in 
 speaking healed her. To compassion in voice He added the sympathy of 
 touch ; and as the disease fled at His word, she had the faith to raise her- 
 self when she felt His hand. Jesus comes down to our level and stands 
 beside us when He heals ; His acts are those of a brother as well as those of 
 a Master. 
 
XIII. 17] HEALING ON THE SABBATH. 1 75 
 
 13 from thine infirmity. And he laid his hands on her: and 
 
 14 immediately she was made straight, and glorified God. And 
 the ruler of the synagogue answered with indignation, because 
 that Jesus had healed on the sabbath day, and said unto the 
 ])eople, There are six days in which men ought to work : in 
 them therefore come and be healed, and not on the sabbath 
 
 15 day. The Lord then answered him, and said, 77^6??^ hypocrite, 
 doth not each one of you on the sabbath loose his ox or /lis 
 
 1 6 ass from the stall, and lead him away to watering? And 
 ought not this woman, being a daughter of Abraham, whom 
 Satan hath bound, lo, these eighteen years, be loosed from 
 
 1 7 this bond on the sabbath day ? And when he had said 
 these things, all his adversaries were ashamed ; and all the 
 people rejoiced for all the glorious things that were done by 
 him. 
 
 14. The ruler of the synagogue, etc. The iiiler of the synagogue^ being 
 11107'ed ivith indignatioji because Jesus had healed on the Sabbath day, answered 
 and said. 
 
 Healed on the Sabbath. The Rabbis held that doctors might exercise 
 their calling on the Sabbath in sudden emergencies, but not in cases like this 
 of long-continued disea-e. 
 
 15. Thou hypocrite. Hypocrites. Jesus addressed the elder as one of a 
 class. In His answer there are four contrasts: — (i) between the <?x or the 
 ass, and the woman who is a daughter of Abrahavi ; (2) between the stall or 
 manger, zxv^ Satan ; (3) between the tiventyfotir hours' want of water on 
 the Sabbath, and the eighteen years of disease ; (4) between the ought of 
 rabbinical enactments, and the ought of the law of love. Surely one of 
 God's chosen people was of more value than an ox : to be tied to a manger 
 •which daily yielded food was nothing to the bondage in which this woman 
 was held ; what was twenty-four hours' thirst compared with curvature of 
 the spine for eighteen years ? The Sabbath rest, meant for man's good, had 
 been turned into an intoleraljle yoke of evil by these hypocrites. What more 
 dishonouring to God than to assert that a member of the covenant people 
 should be deprived of soul salvation and freedom from sore fleshly affliction, 
 and that the Messiah should be hindered in Mtssianic work by this monstrous 
 application of Sabbatic rules ? 
 
 16. Whom Satan hath bound. All disease is traceable back to sin, and 
 even Paul's thorn in the flesh is a messenger of Satan sent to buffet the 
 apostle (2 Cor. xii. 7). This miracle is one of seven recorded as wrought 
 on the Sabbath day; the other six are: (i) the cripple at the pool of 
 Bethesda (John v. 1-16) ; (2) the demoniac in the synagogue at Capernaum 
 (Luke iv. 31-37) ; (3) Peter's wife's mother (iv. 38, 39) ; (4) the man with 
 the withered hand (vi. 6-11) ; (5) the blind man at the pool of Siloam (John 
 ix. 1-41) ; (6) this paralytic woman ; and (7) the man with the dropsy (Luke 
 xiv. 1-6). It is worth noticing that Luke, who in practising his healing 
 art on the Sabbath must have met Jews hke this elder, records five out of 
 the seven. 
 
176 THE GOSPEL OF ST. I.UKE. [xill. 18. 
 
 18 Then said lie, Unto what is the kingdom of God like? and 
 
 19 whereunto shall I resemble it? It is like a grain of mustard 
 seed, which a man took, and cast into his garden ; and it 
 grew, and waxed a great tree ; and the fowls of the air lodged 
 
 20 in the branches of it. And again he said, Whereunto shall I 
 
 21 liken the kingdom of God? It is like leaven, which a 
 woman took and hid in three measures of meal, till the whole 
 
 22 was leavened. And he went through the cities and villages, 
 
 23 leaching, and journeying toward Jerusalem. Then said one 
 unto him, Lord, are there few that be saved ? And he said 
 unto them, 
 
 24 Strive to enter in at the strait gate : for many, I say unto 
 
 10. Parables of the KingJom, iS-21. 
 
 iS. Unto what is the kingdom of God like? Jcmis had just done a 
 dec I to extend the kingdom of God, and lie now proceeds to explain what 
 that whole is of which the people had just seen a part. It has a double 
 power, of grcnvth and of transformation ; the one is illustrated by the 
 mustard seed which becomes a tree, the oih.r by the leaven which chan^^es 
 the meal, 
 
 19, A grain . . . great tree. A tiny speck becoming in a few weeks a 
 ])lant as tall as a horse and its rider — gkow^th silent^ quick^ enormous. 
 
 21. Leaven . . . three measures of meal . . . the whole vas 
 leavened. The three measures was enough for tlie week's bread of a 
 whole family. The leaven worked till tlic 7<.<hole was leavened. Tiie 
 kingdom of God will advance till every disciple is God's, body, soul, 
 and spirit (2 Cor. x. 5), and till all the nations become the kingdoms of 
 God. 
 
 II. Jesus warned against Herod, 22-35. 
 
 22, Through the cities. Jesus is still in the I'erca, travelling towards 
 Jerusalem, but not going thither directly, turning aside now and tiien to make 
 preaching circuits. 
 
 23, Are there few that be saved? Trofessor Plumptre remarks that such 
 questions were conmion among the Jews in Apostolic limes. The Rabbis 
 tried to find the number of the saved by adding together the numerical value 
 of the letters in various Old Testament texts proi)hetic of the Kingdom of 
 Heaven, and the apocryphal Second Book of Esdras, which is post-Christian, 
 discusses the question. Jesus does not answer the query. " Many are 
 more in(]uisitive resi)ecting who shall l)e saved and who not, than respecting 
 what they shall do to be saveil " (Matthew Henry), He puts gently aside 
 the careless curiosity and ])resses home the personal (jueslion. He asks 
 his hearers to consider vhelher they are saved, a matter inlinitcly more 
 important, 
 
 24. The strait gate, the narro'c door. The metajihor is of a great palace 
 which people expect should have a magnificent gateway, but which is really 
 entered by a small door. Those who are invited refuse to take the mean- 
 looking poatern ; when it is closed, they find that the despised gateway 
 
XIII. 3I-] HEROD THREATENS JESUS. 1 77 
 
 25 you, will seek to enter in, and shall not be able. When once 
 the master of the house is risen up, and hath shut to the 
 door, and ye begin to stand without, and to knock at the 
 door, saying, Lord, Lord, open unto us; and he shall 
 answer and say unto you, I know you not whence ye are : 
 
 26 then shall ye begin to say. We have eaten and drunk in thy 
 
 27 presence, and thou hast taught in our streets. But he shall 
 say, I tell you, I know you not whence ye are : depart from 
 
 28 me, all ye workers of iniquity. There shall be weeping and 
 gnashing of teeth, when ye shall see Abraham, and Isaac, and 
 Jacob, and all the prophets, in the kingdom of God, and you 
 
 29 yourselves thrust out. And they shall come from the east, 
 and from the west, and from the north, and from the south, 
 
 30 and shall sit down in the kingdom of God. And, behold, 
 there are last which shall be first, and there are first which 
 shall be last. 
 
 31 The same day there came certain of the Pharisees, saying 
 unto him. Get thee out, and depart hence : for Herod will 
 
 leads to the presence of the King, and that they cannot now get audience. 
 The narrow door is the despised Messiah, and the great gateway the 
 Jewish dream of what the Messiah ought to be. They refuse the one 
 expecting to find the other, and only when it is too late awaken to the 
 knowledge that they are shut out. The lesson tauglit is that the time of 
 grace does pass away, and therefore should be spent in earnest endeavour 
 after personal salvation ; that there is only one entrance into heaven by 
 Christ, Who is the door. 
 
 25. I know you not whence ye are. And yet they were the children of 
 Al)raham and the heirs of the promises according to the flesh. 
 
 26. We have eaten, etc. We did eat and drink in Thy presence^ and Thoti 
 didst teach in our streets. 
 
 27. Ye workers of iniquity. Many a professing Christian is ruined by 
 cherishing secret sins. 
 
 29. They shall come from the east, etc. Jews rejected in spite of their 
 privileges, and Gentiles saved who never had these privileges ; modern 
 Pharisees shut out, and those whom they despised admitted. It is the hardest 
 of all truths to learn and accept that privilege, which counts so much on 
 earth, is of so small account in the kingdom of heaven. The Epistles 
 to the Romans and to the Galatians are sermons written with this parable 
 (or a text. 
 
 30. There are last, etc. The law of the kingdom. God's judgment 
 reverses man's (Matt. xix. 30) ; therefore let all strive to enter (Rom. 
 xi. 14). 
 
 31. The same day, etc. In that very hour there came certain Pharisees 
 . . . for Herod ivould fain kill thee. Jesus was in the Perea, and therefore 
 within the dominions of Herod Antipas. It is impossible to say whether the 
 message was sent by Herod or was invented by the Pharisees. Jesus' answer 
 
1-/8 THE GOSPEL OF ST. LUKE. [XIIL T^2. 
 
 32 kill thee. And he said unto them, Go ye, and tell that fox, 
 Behold, I cast out devils, and I do cures to-day and to- 
 
 33 morrow, and the third (iay I shall be perfected. Nevertheless 
 I must walk to-day, and to-morrow, and the day following : 
 
 34 for it cannot be that a prophet perish out of Jerusalem. O 
 Jerusalem, Jerusalem, which killest the prophets, and stonest 
 them that are sent unto thee ; how often would I have 
 gathered thy children together, as a hen dof/i gather her 
 
 35 brood under her wings, and ye would not ! 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. 
 
 may be read either way. Ilerod had dreaded killing John, and although he 
 must have disliked the gathering of the people around Jesus, it is not likely, 
 unless we suppose the prompting of Herodias, that he seriously intended to 
 .slay Jesus. The Pharisees might wish to get Jesus across the Jordan into Judea, 
 where the rule of a Roman governor gave the Sanhedrin more power. We 
 know that as soon as Jesus entered Judea attempts were made on His life, and 
 that lie eluded them twice, — once by retiring again across the Jordan, and 
 once by going to Ephraim. Compare Analysis, p. 25, and List of Journeys 
 oj Flight, !>. 33. 
 
 32. That fox. The only expression of thorough contempt which Jesus is 
 recorded to have uttered. 
 
 To-day and to-morrow, etc. The words imply a brief season. That 
 only remained for Jesus' work, and tlicn the end came. Compare Jesus' 
 use of the verb perfected with its use in the Epistle to the Hebrews ii. lo, 
 V. 9, xi. 40. 
 
 33. Nevertheless I must, etc. Ho^oheit I vnist go on my ivay to-day, e\.c. 
 What time remains Jesus will take. He is in His Father's hand, and has His 
 Father's work to do. For a short space that work will be done by action and 
 life ; then comes the end of suflcring and death. 
 
 Perish out of Jerusalem. Bitter irony passing over into passionate 
 grief — both intensely human. Jerusalem has a monopoly of prophet- 
 slaughter. The Pharisees need not be alarmed ; they shall take Him in the 
 end. 
 
 34. Would I have gathered you, ** Like a bird of prey hovering in 
 the air, the enemy is threatening the inhabitants of Jerusalem. Jesus, 
 who was sheltering them under His wings, as a hen her brood, with- 
 draws, and they reiiiain exposed, reduced thenceforth to defend themselves " 
 (Godet). 
 
 35. Behold, your house. Nothing could save Jerusalem nor the Temple. 
 Their destruction was involved in Jesus' rejection. Man may reject Christ, 
 and there remains to him his manhood, and yet not the old manhood in com- 
 munion with (iod, but a desolated, lonely humanity. 
 
 Ye shall not see me, etc. Ye shall not see me until ye say. Blessed is 
 He that cometh, etc. The promise of a future and fmal penitence of 
 Israel. 
 
XIV. 5-] THE Pharisee's feast. 179 
 
 Chap. XIV. i And it came to pass, as he went into the house 
 of one of the chief Pharisees to eat bread on the sabbath day, 
 
 2 that they watched him. And, behold, there was a certain 
 
 3 man before him which had the dropsy. And Jesus answering 
 spake unto the lawyers and Pharisees, saying, Is it lawful to 
 
 4 heal on the sabbath day ? And they held their peace. And 
 
 5 he took him^ and healed him, and let him go ; and answered 
 them, saying, Which of you shall have an ass or an ox fallen 
 into a pit, and will not straightway pull him out on the 
 
 III. FLIGHT TO THE PKREA, XIV. I-XVI. 3 1. 
 
 I. Jesus dines with a Pharisee, xiv. I- 14. 
 
 1. One of the chief Pharisees. One of the riders of the Pharisees. There 
 were no grades of rank among the Pharisees. This man was a Pharisee and 
 also a ruler, probably a member of the Sanhedrin. 
 
 To eat bread on the Sabbath day. The Sabbath among the Jews was 
 a feast, not a fast day, and to feed the poor on the Sabbath was held to be a 
 religious duty (Neh. viii. 9-1 1). Hence Pharisees who could afford to do so 
 had often semi-public entertainments on the Sabbath, and the "Sabbath 
 luxury " of the Jews was proverbial. This dinner was probably one of these 
 ostentatiously charitable feasts. No cooking was done, and the food was 
 always cold. 
 
 They watched Him. Thy were %vatching Him. The Pharisees were 
 now in the habit of f(jllo\ving Jesus to collect evidence agninst Him in a trial 
 before the Sanhedrin for habitual disregard of the Mosaic law. 
 
 2. And behold. The words indicate that Jesus then caught sight of 
 the plot. He saw as He entered the house a man afflicted with what 
 was supposed to be an incurable and unsightly disease, placed in a con- 
 spicuous position, so that His eye could not avoid falling on him. Human 
 misery made a trap to entice the sympathy of Jesus into a breach of the 
 law. 
 
 3. Is it lawful to heal. Jesus accepted the silent challenge, and made 
 them see that He knew their malicious ingenuity. They dared not deny that 
 healing was lawful, and if they confessed this their plot had failed. Their 
 very silence made it fail. 
 
 4. He took him. Jesus laid His hands on the man : always the sympathy 
 of touch. 
 
 5. Shall have an ass or an ox. The probabilities nre that the true reading 
 is, Which of you shall have a son, or even an ox, fallen into a pit? Jesus had 
 not to encounter here the ceremonial "ought" of the ruler of the synagogue 
 (xiii. 14), and His argument does not rest on the same violent contrast. The 
 law of the Sabbath was relaxed when the life of a man or even of an ox was 
 in danger, and healing on the Sabbath was but carrying out the principles of 
 their own consciences, which told them that mercy was better than sacrifice. 
 A father could no*^ leave a son in danger : the merciful man could not see his 
 beast perish. God, who is Father and Lord, is well pleased with saving lii'e 
 at the expense of the letter of the law. 
 
l8o THE GOSPEL OF ST. LUKE. [xiV. 6. 
 
 6 sabbath day? 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 
 
 8 unto them, When thou art bidden of any man to a wedding, 
 sit not down in the highest room ; lest a more honourable 
 
 9 man than thou be bidden of him ; and he that bade thee and 
 him come and say to thee. Give this man place ; and thou 
 
 10 begin with shame to take the lowest room. But when thou 
 art bidden, go and sit down in the lowest room ; that when 
 he that bade thee cometh, he may say unto thee, Friend, go 
 up higher : then shalt thou have worsiiip in the presence of 
 
 1 1 them that sit at meat with thee. P'or whosoever exalteth 
 himself shall be abased ; and he that humbleth himself siiall 
 be exalted. 
 
 12 Then said he also to him that bade him. When thou 
 
 7. When He marked how they chose out the chief rooms. The chief 
 s,'ats. The scramble for places which our Lord witnessed going on before 
 the feast began implies the semi-public and ?emi-charitable character 
 of the feast. Had it Ijcen private, the guests would have been carefully 
 marshalled. 
 
 8. Sit not down in the highest room. Seat. Some commentators are at 
 pains to explain the difficulty that Jesus suggests, "an artificial and calculating, 
 rather than a real humility ;" but the difficulty is more assumed than real. 
 Jesus saw at the time the unseemly scramble for jilaces, and He saw or could 
 imagine the intrusive persons pulled out of the places into whicli they had 
 thrust themselves. He starts with these facts, and asserts that, looking at 
 things from even the low standard of the hypocrite's morals, humility has its 
 uses. Then, having glorified humility in a way that even they could under- 
 stand. He glides from the sordid picture into a general reflection on worth of 
 the virtue for the whole of life. 
 
 10. Friend, go up higher. The word translated friend is not comrade or 
 conipanioji, as in Matt. xx. 13, or xxii. 12 ; it is the same word as is used in 
 John xi. II, a term of affectionate trust. 
 
 11. Whosoever exalteth himself, etc. These words state the common law of 
 humility. 'Ihey were meant to suggest thoughts going far beyond precedence 
 at table or the ethics of ordinary society ; e.i:;. whether a religion which 
 consisted in looking down upon one's neighbours was alter all true religion. 
 They did convey to one disci])le's mind that humble-niindedness is an element 
 in believing sonship. " God resistelh the proud, and giveth grace to the 
 humble. Humble yourselves, therefore, under the mighty hand of God, that 
 He may exalt you in due time" (i Pet. v. 5, 6). 
 
 12. To him that bade Him. The guests were ]>laced, and Jesus could see 
 that they were mostly friends, Inrthren, hinsinen, and rich ?icigh/>onrs. 
 This Sal)bath feast, given lo those who did not need it, had more of ostenta- 
 tion than of piety in it. As a good (\c<i(\ meant to win merit, it was a 
 mistake, which Jesus with gentle irony corrects. The guests he has invited 
 
XIV. l8.] THE GREAT SUPPER. l8l 
 
 makest a dinner or a supper, call not thy friends, nor thy 
 brethren, neither thy kinsmen, nor thy rich neighbours ; lest 
 they also bid thee again, and a recompense be made thee. 
 
 13 But when thou makest a feast, call the poor, the maimed, the 
 
 14 lame, the blind: and thou shalt be blessed; for they cannot 
 recompense thee : 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 
 
 16 the kingdom of God. Then said he unto him, A certain man 
 I 7 made a great supper, and bade many : and sent his servant 
 
 at supper time to say to them that were bidden. Come ; for 
 18 all things are now ready. And they all with one consent 
 
 can give their host an equally good dinner in return, and as this reward 
 is within his reach he need not look for a higher. If God ««</ mammon are 
 served, mammon gets the service, and God need not be looked to for the 
 reward. 
 
 13. Call the poor. Jesus recalls the host to the scriptural warrant for 
 these Sablxith feasts. "Eat the fat, and drink the sweet, and send portions 
 unto \\\Q.\\\ for ivhoin notJiiiig is prepared''^ (Neh. viii. 10). 
 
 14. At the resurrection of the just, i Tim. vi. 17-19. " It will be 
 found that the longest voyages make the richest returns, and that the charit- 
 able will be no losers, but unspeakable gainers, by having their recompense 
 adjourned till the resurrection " (M. Henry). 
 
 2. Parables, xiv. 15-xvi. 31. 
 (i) The Great Supper, 15-24. 
 
 15. One of them that sat at meat. The conversation was becoming un- 
 coinfortab'y personal, and this man wiNhed to turn it into a new channel by 
 a remark which might seem suggested by what Jesus had said, which was 
 different enough to end the train of thought, and which, being a common 
 pious ejaculation, might raise no suspicion of his real object. Compare Dr. 
 Dods, The Parables of our Lord, Second Series, pp. 85-103. 
 
 16. Then He said unto him. The main thought in the parable is a sug- 
 gestion that the kingdom of heaven is more talked about than striven for. 
 Entrance into it is postponed to everj-thing else. God"s grace is full and 
 free. He bade many ; men do not accept the invitation. 
 
 17. Sent his servant. It is still a custom in the East to send a ser- 
 vant when the hour draws nigh to remind the invited guests of their 
 engagement. 
 
 18. They all with one consent. 1 he refusals have one point in common, 
 that they put aside a present invitation because the guests are too occupied 
 with their several pursuits to wait on God. It is a blessed thing to eat bread 
 in the kingdom of God, but this blessing may be postponed. 'I'he first guest 
 urges necessity. He must needs see his farm. He regrets the necessity that 
 compels him, for the present at least, to put his business before the invitation. 
 
1 82 THE GOSPEL OF ST. LUKE. [xiV. 1 9. 
 
 began to make excuse. The first said unto him, I have 
 bought a piece of ground, and I must needs go and see it : I 
 
 19 pray thee have me excused. And another said, I have 
 bought five yoke of oxen, and I go to prove them : I pray 
 
 20 thee have me excused. And another said, I have married a 
 
 21 wife, and therefore I cannot come. So that servant came, 
 and shewed his lord these things. Then the master of the 
 house being angry said to his servant, Go out quickly into 
 the streets and lanes of the city, and bring in hither the poor, 
 
 22 and the maimed, and the halt, and the blind. And the 
 servant said. Lord, it is done as thou hast commanded, and 
 
 23 yet there is room. And the lord said unto the servant, Go 
 out into the highways and hedges, and compel them to come 
 
 24 in, that my house may be filled. For I say unto you. That 
 none of those men which were bidden shall taste of my 
 supper. 
 
 25 And there went great multitudes with him : and he turned, 
 
 The second guest tells his business, and the very mention of ihe kind of occu- 
 pation he is engaged in is to his mind excuse enough. God cannot have any 
 claim on a man so occujiied. The third guest evidently regards the invitation 
 or the reminder as most inopportune, not to say rude. At any other time, 
 but not now, he will gladly welcome the message. 
 
 21. Go quickly into the streets. The contrast between the first and 
 second set of guests expressed primarily the rejection of the Jews and 
 the selection of the Gentiles ; it has other obvious and more universal 
 reference. 
 
 22. There is yet room. The parable is stern, and yet it overflows with 
 evidence of full and free grace: (i) many are invited ; (2) the host must have 
 guests at his table ; (3) all the spare room must be filled ; (4) the second set 
 of guests are compelled to come in. 
 
 2j. Highways and hedges. The streets and the lanes mean the courts 
 and alleys of the Eastern city where the lowest class of poor who have 
 homes congregate. 7'he poor, the viaivicd^ the halt^ and the blind are 
 those whose very defects might seem to make such invitation impossible. 
 l^ie high-ivays and hedi^es, the refuge of tramps or homeless poor, the lowest 
 depths of humanity. They are invited, and by kindly compulsion brought to 
 the feast. 
 
 24. None of those. A warning, not only to the Pharisee's guests, liut to us 
 all, that there is a day of grace -which passes. 
 
 (2) The Unfinished 7o7ocr, 25-30. 
 
 25. There went great multitudes. The Passover time was approach- 
 ing, and the roads were full of jicople. They delayed their journey to 
 be with Jesus. This latest Perean ministry was as popular as the earlier 
 ministry in Galilee. Jesus could not help contrasting this enthusiasm with 
 the scenes which were now clearly before Him, As in Galilee, so now 
 in the Pcrea He takes pains to test and sift His disci[>lcs. Nothing is so 
 
XIV. 3I-] RENUNCIATION^ 1 83 
 
 26 and said unto them, If any i7ian come to me, and hate not his 
 father, and mother, and wife, and children, and brethren, and 
 sisters, yea, and his own hfe also, he cannot be my disciple. 
 
 27 And whosoever doth not bear his cross, and come after me, 
 
 28 cannot be my disciple. For which of you, intending to build 
 a tower, sitteth not down first, and counteth the cost, 
 
 29 whether he have sufficient to finish itl Lest haply, after he 
 hath laid the foundation, and is not able to finish zV, all that 
 
 30 behold // begin to mock him, saying, This man began to 
 
 31 build, and was not able to finish. Or what king, going to 
 make war against another king, sitteth not down first, and 
 
 chiracteristic of Jesus' dealings as His pains to make men know the cost of 
 discipleship. 
 
 26. Hate not his father, etc. Hate not his own father, etc. This and the 
 following verse give two tests, an inward and an outward one— no affection is 
 to come between Christ and the disciple, no suffering must separate the follower 
 from the Master. Perfect renunciation is the test of discipleship. Jesus 
 says that self-love, and that portion of self-love which exists out of our- 
 selves in parents, wife, children, brethren and sisters, which would inter- 
 fere with complete self-surrender to Him, must be uprooted. But when 
 the disciple has once made perfect self-surrender, all these natural afTec- 
 tions will be restored in higher and purer fashion. To hate one's own life 
 explains all the other clauses in the sentence — the renunciation of every 
 affection for the love of Christ. 
 
 27. Doth not bear his cross. Sufferings are to be undergone in following 
 Jesus, and the most terrible of all sufTerings, death by crucifixion. The 
 disciples had been gradually taught (ix. 22, 23, 31) what fate was before 
 their Master, and perhaps before themselves. The "cross" had been 
 becoming terribly distinct. The crowds who followed did not imagine 
 what discipleship in deadly earnest meant. Jesus gave them three short 
 parables. 
 
 28. To build a tower. The parable had a local colouring. The Herods 
 were ostentatious builders, and had frequently to leave unfinished edifices. 
 A disciple might love to think of himself as a conspicuous example of devo- 
 tion, a tower built in honour of his Master. Had he counted the cost of 
 discipleship ? 
 
 29. Begin to mock. " First failure, then shame, awaits renegade professions 
 and extinguished enthusiasms " (Farrar). 
 
 (3) The Imprudent King, 31-33. 
 31. What king. There may have been a reference here to the strained 
 relations between Herod Antipas and his father-in-law, Aretas or Hareth, king 
 of Arabia, which ended in war, in which Herod was defeated. The details of 
 the parable must not be pressed. The simple injunction is, Do not enter upon 
 the Christian warfare (Matt. xii. 29) against the world, the flesh, and the 
 devil, without having fully made up your mind to every sacrifice that you can 
 be called on to make. The near approach of Gethsemane and of Calvary made 
 the warning all the more solemn. The Master had counted the cost. He knew 
 
184 THE GOSPEL OE ST. LUKE. [xiV. 32. 
 
 consultcth whether he be able with ten thousand to meet liiin 
 32 that Cometh against him with twenty thousand? Or else, 
 
 while the other is yet a great way off, he sendeth an 
 ^^ ambassage, and desireth conditions of peace. So likewise, 
 
 whosoever he be of you that forsakelh not all that he hath, 
 
 he cannot be my disciple. 
 
 34 Salt is good : but if the salt have lost its savour, wherewith 
 
 35 shall it be seasoned? It is neither fit for the land, nor yet 
 for the dunghill ; /n/^ men cast it out. He that hath ears to 
 hear, let him hear. 
 
 Cfl\p. XV. I Then drew near unto him all the publicans and 
 
 2 sinners for to hear him. And the Pharisees and scribes 
 
 murmured, saying, This man receiveth sinners, and cateth 
 
 with them. 
 
 3, 4 And he spake this parable unto them, saying. What man 
 
 what was before Ilim ; what did the thronging, fickle crowd know about 
 it all ? 
 
 33. Forsaketh not all. " This, then, was the immediate lesson which the 
 company of eager disciples had to learn : to say good-bye to their ' all,' what- 
 ever that might be. I'ishing-nets and hired servants, or great possessions, or 
 ta<e and safetv, or besetting sins, or fancied righteousness — all had to be 
 renounced. The word for ' forsake ' is that which was afterwards used in 
 the baptismal formula — ' I >xnoiincc the devil and all his works ' " (Plumptre). 
 
 (4) The Savourless Sail, 34, 35. 
 
 34. Salt is good. Compare Matt. v. 13 ; Mark ix. 50. Salt is used to 
 represent the purifying preservative element in life, and that, is here by the 
 context shown to be self-renunciation for Christ's sake. Palestine salt, mostly 
 lime strongly impregnated with saline matter, could become worthless by 
 exposure to rain and sun. If renunciation prompted by the love of Christ is 
 lost, no other purifying element remains, Ileb. vi. 4- 12, x. 26-39. 
 
 (5) The Lost Sheep, xv, 1-7. 
 
 1. Then drew near, etc. Now all the publicans and sinners 7i.>cre dra-oin^ 
 near unto Jlini for (0 hear Iliin. And both the Tharisees, etc. The outcasts 
 of Israel who had broken with respectabdity in life because of their business, or 
 because of their evil life, or because of both. 
 
 2. Murmured. "With arid heart they blame the very Fount of mercy." 
 Their anger was mingled with wonder. Jesus did not only receive sinners, 
 lie was on familiar terms. He ate with them whose touch was pollution. 
 They saw a holy man seeking the society of sinners, and nwre wonderful still, 
 pi.-rhaps, if they had known it, they saw sinners anxious to be in the company 
 of a holy man. 
 
 This man receiveth sinners. •' The most desolate and broken soul cannot 
 desire any belter account of the Saviour's work " (Dods). 
 
 3. This parable. Three jjarables of grace follow the introduction, justi- 
 fying the yearning of redemi)tive work, and rebuking religiim which is not 
 
XV. 9] THE LOST SHEEP. 185 
 
 of you, having an hundred sheep, if he lose one of them, 
 doth not leave the ninety and nine in the wilderness, and go 
 
 5 after that which is lost until he find it? And when he hath 
 
 6 found //, he layeth it on his shoulders, rejoicing. And when 
 he Cometh home, he calleth together his friends and neigh- 
 bours, saying unto them, Rejoice wiih me ; for I have found 
 
 7 my sheep which was lost. I say unto you, that likewise joy 
 shall be in heaven over one sinner that repenteth, more than 
 over 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 
 
 9 seek diligendy till she find it^ And when she hath found /'/, 
 she calleth her friends and her neighbours together, saying, 
 Rejoice with me; for I have found the piece which I had 
 
 missionary. In this parable the bavildernient and misery of the sinner give 
 rise to the compassion and solicitude of God. 
 
 4. If he lose one of them. I am a shepherd, Jesus says to the Pharisees, 
 and I do what you would do if you were shepherds. A lost sheep, jifst 
 because it is lost, calls out all the solicitude and endeavours of the shepherd to 
 recover it. 
 
 The wilderness. The unenclosed pasture land. 
 
 5. Layeth it on his shoulders. Notice the four ways in which the sympathy 
 of the shepherd with the strayed sheep is disclosed : (i) he searches //// he 
 finds it ; (2) he carries it on his shoulders ; (3) he goes home rejoicing, careless 
 of the weight he carries ; (4) he must share his joy with his neighbours, it is 
 so overflowing. 
 
 7. That likewise joy. That ez'cn so there shall be Joy. 
 
 More than over ninety and nine just persons. Spoken in grave irony 
 doubtless to the Pharisees and scribes, who. called themselves "just persons," 
 and had no idea ihat the call to repentance was addressed to them (xviii. 9). 
 Perhaps, too, Jesus says that those who were outcast from Israel were 
 really objects of more anxiety because they had gone further astray. The 
 lost sheep taken home, not back to the wilderness, is in the end nearer the 
 shepherd's heart. The outcast whom the Saviour has saved is nearer God 
 than the " just " man who has not taken the decisive step of repentance. 
 
 (6) 77ie Lost Piece 0/ Silver, 8-10. 
 
 8. Pieces of silver. Drachma, a Greek coin = the Roman denarius, com- 
 monly translated /t7/;y; the day's wage of a woiking man. 
 
 Seek diligently. In this parable it is the vahce of what is lost, a value 
 known to the loser, and unhioion to the lost (an unconscious sinner), which 
 excites the diligent search. God actually suffers loss by our separation from 
 Him, — loss so greatly felt that He gave Christ to redeem us. God suffers 
 loss in every sinner who wanders from Him ; His loss awakens tender 
 and discriminating solicitude ; recovery of every sinner awakens joy 
 in God and in Heaven : — that is the gospel revelation in these parables of 
 grace. 
 
1 86 THE GOSPEL OF ST. LUKE. [xv. lO. 
 
 lo lost. Likewise, I say unto you, there is joy in the presence 
 of the angels of God over one sinner that repenteth. 
 
 II, 12 And he said, A certain man had two sons: and the 
 younger of them said to his father, Father, give me the 
 portion of goods that falleth to me. And he divided unto 
 
 13 them his living. And not many days after the younger son 
 gathered all together, and took his journey into a far country, 
 
 (7) The Prodigal Son, II-32. 
 
 11. A certain man had two sons. An old divine remarks, "The key to 
 this parable hangs beside ihe door ; it has not to be sought fur." The story 
 is so exquisitely natural that the rude touch of the commentator can scarce fail 
 to mar it. It describes two sons, the younger (12-24) and the elder (25-32). 
 The younger son's life is sketched in four scenes : (i) sin (12, 13), (2) misery 
 (14-16), {T^) penitence (17-20), and {d^) pardon (20-24). Sin shown — (a) in the 
 desire to get away from the father's presence and home, for the beginning of 
 sin is the inability to take pleasure in God's love, in God's presence, and in 
 God's commands ; {l>) in the actual deparlU7-e, and {c) in the openly sinful life 
 of riotous ivaste. Misery comes {a) partly from the son's misdeeds, which land 
 him in poverty, and partly from the unforeseen and unexpected calamity of 
 a famine, and is apparent in the young man's being in actual want ; (/>) in 
 humiliating search for service (for that is implied in the \)\\x-\^q. joining him- 
 Self nnto), in taking service under a Gentile ; {c) in a disgraceful calling ; {d) 
 in the pains and humiliations experienced in it (eating szcine's/ood). Penitence 
 appears — {a) in his coming to himself; (/') in his recollection of a forgotten 
 Jiome ; {c) in his resolve to return to his father ; (</) in his formed confession ; 
 {e) in his return. Pardon is described — {a) in his father seeing him a great 
 way off ; {b) in his father 7-unninq to ;;/^'^/him ; {c) embracing him, {d) clothing 
 him with the insignia of a freeman {ring and s/i^^es), and of a son of the 
 house (the best robe) ; {e) and in making a feast in honour of his return. The 
 story of the elder son includes two scenes: (i) the interviews with the 
 servant in which he shows jealousy and suspicion (25-27) ; (2) his dispute 
 with his father, in which appear — {a) the anger of the son and the entreaties 
 of the father (28) ; {b) his justification of himself and condemnation of his 
 brother (29, 30) ; {c) the father's answer. The parable is so natural that it 
 appeals to human nature without limits of time and space ; and yet it was 
 evidently intended l)y Jesus to justify His own conduct in receiving sinners 
 and eating with them. The younger son represents those outcasts from 
 Israel, the publicans and the sinners ; the elder son is the type of the accusing 
 Pharisees and scril)es. 
 
 12. The portion of goods. The portion of thy substance. Each child got, 
 according to Mosaic law, one portion, and the eldest got two portions (Deut. 
 xxi. 17); in this case the youngest got a third, and two-thirds remained the 
 common property of father and elder son Such a demand was not unusual 
 in Palestine, where younger sons frequently left the land to join one of the 
 many Hebrew colonics in the towns on the Mediterranean. 
 
 13. Not many days after. Pirst the wish to leave ihe father's house, and 
 then the departure ; a yearning for false liberty, then a rapid descent into 
 .sin. 
 
XV. iS.] THE PRODIGAL SON. 1 87 
 
 14 and there wasted his substance with riotous living. And 
 when he had spent all, there arose a mighty famine in that 
 
 15 land ; and he began to be in want. And he went and joined 
 himself to a citizen of that country ; and he sent him into 
 
 16 his fields to feed swine. And he would fain have filled his 
 belly with the husks that the swine did eat : and no man 
 
 17 gave unto him. And when he came to himself, he said, 
 How many hired servants of my father's have bread enough 
 
 18 and to spare, and I perish with hunger! I will arise and go 
 to my father, and will say unto him, Father, I have sinned 
 
 Riotous living. The young man plunged into the wasteful life of foul 
 indulgence, which many a young Jew who left the quiet agricultural homes 
 of Galilee or the Perea fell into in Rome, Alexandria, or Corinth (Rom. 
 i. 19-32.) 
 
 14. Began to be in want. False liberty became real bondage. The 
 consequences of his own conduct hemmed him in; he had spent all, and 
 weakened his constitution by his evil indulgence ; the unforeseen calamity 
 of famine came when he was least able to bear it. Faviiue was a common 
 occurrence in various parts of the Roman Empire in the days of Jesus. 
 
 15. He joined himself to. He became the slave of. Perhaps an allusion, 
 which would be keenly appreciated by the Pharisees, to the position of the 
 publicans who did the degrading political work of their Roman masters. 
 
 To feed swine. We can almost feel the shudder that passed through the 
 audience when Jesus spoke of this young Jew fallen so low as to become the 
 attendant of animals held in loathing and abhorrence. 
 
 16. No man gave unto him. The swine were more precious in the 
 citizen's eyes than the swineherd. Sin makes a solitude around a man. 
 Atheists may talk about " liberty, equality, and fraternity," but pagan 
 civilisation has proved that there is no brotherhood of man apart from the 
 Fatherhood of God. Satan, when once he has got his victims, has no desire 
 to help them out of the misery into which they are plunged. 
 
 The husks the swine did eat. The carob pods tk: sivine 7vere eating : long 
 coarse pods, not unlike those of beans ; they contain a good deal of saccharine 
 matter, and are a common food of swine in Egypt and in Syria. Thus far the 
 Pharisees must have for once followed Jesus' words with breathless interest ; 
 they could understand such a description of publicans and sinners ; it was 
 a picture of such outcasts that spared no touch of degradation. 
 
 17. When he came to himself. It is a solemn moment in every human 
 life when we first know ourselves. The first step to penitence is to awake 
 from an evil dream and see things as they are in our own heart. 
 
 Of my father's. The thoughts go back to the old home with its quiet 
 peace and plenty, but the memory is only a faint image of the reality. He 
 cannot imagine the father who has never ceased to mourn for his son, and 
 who every day looks along the road to see whether the wanderer is coming 
 home on that day ; he dared not think of his father yet. 
 
 18. I will arise. It was rather a mean beginning of penitence, an empty 
 stomach and the recollection of well-fed servants ; but God takes our faith 
 and gradually purifies it, if we will only act on it. The son thinks what he 
 
l88 THE OOSPEI, OF ST. LUKE. [xv. 1 9. 
 
 19 against heaven, and before thee, 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 him, and had compassion, and 
 
 2 1 ran, and fell on his neck, and kissed him. And the son said 
 unto him, Father, I have sinned against heaven, and in thy 
 
 22 sight, and am no more worthy to be called thy son. But the 
 father said to his servants. Bring forth the best robe, and put 
 /■/ on him ; and put a ring on his hand, and shoes on his feet : 
 
 23 and bring hither the fatted calf, and kill //; and let us eat, 
 
 24 and be merry : for this my son was dead, and is alive again ; 
 he was lost, and is found. And they began to be merry. 
 
 25 Now his elder son was in the field : and as he came and 
 drew nigh to the house, he heard musick and dancing. 
 
 26 And he called one of the servants, and asked what these 
 
 27 things meant. And he said unto him, Thy brother is come ; 
 and thy father hath killed the fatted calf, because he hath 
 
 28 received him safe and sound. And he was angry, and would 
 
 will say, and makes a little formal speech which he forgot when he saw his 
 father's face andyi'// that it was \\\% father s. "The world sneers at conversion 
 as if it were unreal, because it is so often the result of disappointment 
 with the world. God sees it too, but receives the returning sinner, and in 
 the reception a better mind is produced in him, and his selfishness broken" 
 (Dods). 
 
 20. A gi'eat uay off. See him footsore, hungry, ragged, with steps 
 dragging more slowly the nearer he gets to the home. See the father, often 
 before aisai)i:)ointed when a lar-oif figure proved not to be the son, now sure 
 that it is, running to meet him. That is a picture, painted by Jesus Himself, 
 of God in heaven, waiting for you and me (Eph. ii. 13). 
 
 21. I have sinned. 1 sinned {V?>. li. 4). When he saw the home, and 
 felt the father's kiss, tlien he knew as he never knew before what his sin was ; 
 how it was all summed up in that one sinful wish to leave his father's 
 presence. There is a difference between the first repentance of fear and this 
 second rej^entance of love; then hunger prompted, now love inspires. 
 
 24. Dead, and is alive again. Rev. iii. i ; Ei)h. v. 14, ii. i ; Rom. vi. 13. 
 R;iih,cd from the grave of lust to life in God. 
 
 25. Now his elder son. Jesus now draws the picture of the Pharisee, 
 also a sinner who needs to repent. 
 
 26. He called one ot the servants. The Pliarisee was busy at his riles 
 while the repentant sinner was basking in the sunshine of grace. He diil not 
 go in ; he ilid not feel himself at hc^me in his fathers house, anymore than his 
 younger brother had done when he got his share of the money and went off; 
 the respeclaljje man was liker the i)rodigal than lie thought. 
 
 28. He was angry. The Acts of the Apostles throughout bear witness 
 that nothing so estranged the Jews from the gospel as salvation olTered 
 freely to Gentiles. 
 
XVI. I.] THE PRODIGAL SON. 189 
 
 not go in : therefore came his father out and entreated him. 
 
 29 And he answering said to his father, Lo, these many years do 
 I serve thee, neither transgressed I at any time thy com- 
 mandment : and yet thou never gavest me a kid, that I 
 
 30 might make merry with my friends : but as soon as this thy 
 son was come, which hath devoured thy Hving with harlots, 
 
 31 thou hast killed for him the fatted calf. And he said unto 
 him, Son, thou art ever with me, and all that I have is thine. 
 
 32 It was meet that we should make merry, and be glad : for 
 this thy brother was dead, and is alive again ; and was lost, 
 and is found. 
 
 Chap. XVI. i And he said also unto his disciples, There was 
 
 And entreated him. I.uke xiii. 34 ; Acts xvii. 5, 13, xxii. 21, xxviii. 
 27; Rom. X., xi. The elder was the father's son too, and the father would 
 gladly have foregone a great deal of his work for a little of his love. 
 
 29. Lo, these many years, etc. Lo, these many years do I serve thee, and 
 I never transgressed a commandment of thine, etc. A self-righteous man 
 described by himsej^l God's commands are so many hard rules which are 
 to be narrowed to the letter, not principles of conduct enriched by the feeling 
 of loving sonship. God is our taskmaster ; we are His servants, working for 
 wages. Life in God's service is a hard thing, and every year's account is 
 to be stored up as a grudge against the taskmaster who prescribed it. This 
 man had never had the feelings of a son ; he had been a hired servant in his 
 father's house. 
 
 Yet thou never gavest me. The self-riyhteous man can accuse God, 
 and does it, of dealing unjustly with him and of showing partiality to others. 
 He does not know that love is paid in its own coin and knows no other legal 
 tender. ''The reward of a life near his father's presence and in the safety of 
 the old home was nothing to him." 
 
 With my friends. His heart is not in the home any more than the 
 prodigal son's was : he had done his duty, but abhorred it ; he had avoided 
 sin, but thirsted after it. 
 
 30. With harlots. A touch added to the description of the prodigal's past 
 life by the charitable elder brother, and a malignant thrust at the father. 
 Observe the contrast: a kidiox my friends; ^fatted calf {ox the friend oi harlots. 
 
 31. Eon. Child. A more tender word. The father yearns over the elder, 
 as he had done for the younger. He wonders that the son does not see 
 that life in the house is a continuous festival, and that sonship has not taught 
 him that all "mine is thine ;" but the son was in heart a servant, and the 
 spirit of service had disinherited sonship. There is quiet pathos in the 
 unfinished end. The father seems to have found one son only to lose 
 another. The pathos of the parable was in the heart of the Master who 
 spoke it, while He was disowned by the Pharisees and scribes. He had 
 come to His own, and they had received Him not. 
 
 (8) The Wasteful Steward, xvi. 1-12. 
 I. Unto His disciples. These words introduce a parable which is con- 
 fessedly difficult to explain. Jesus addressed one parable to his followers, and 
 
 2 
 
190 THE GOSPEL OF ST. LUKE. [XVL 2. 
 
 a certain rich man which had a steward ; and the same was 
 
 2 accused unto him that he had wasted his goods. And he 
 called him, and said unto him, How is it that I hear this of 
 thee ? give an account of thy stewardship ; for thou mayest be 
 
 3 no longer steward. Then the steward said within himself, 
 
 another to his opponents, both intended to teach the same lesson — the earthly 
 use of riches and privilej^es. In Palestine only two classes of persons were 
 wealthy — the publicans, who had unlimited opportunities for extortion, and 
 the Sadducean aristocracy of priests, who shared among themselves the Temple 
 treasury. The words His disciples have therefore in all probability special 
 reference to those wealthy outcasts wlvom Jesus welcomed in spite of the sneers 
 of the Pharisees, or, if used to denote the apostles, mean that Jesus was teach- 
 ing His disciples how to deal with such people. They were to be tauglit how 
 to use the wealth that they had gathered, and which was now theirs. Jesus 
 appeals to that practical sagacity which had enal)led them to appropriate ill- 
 gotten gains, and asks them, now that they had been received into the king- 
 dom, to use it to better purpose for their eternal and not for their merely 
 temporal well-being. 
 
 A certain rich man which had a steward. The story would be easily 
 understood by those who heard it. Rents in Palestine were paid not in money 
 i)ut in kind, and were always a certain jKoportion (jf the produce. Hence 
 they varied, being larger in good and smaller in bad seasons. If the landlord 
 did not looic after matters himself, his man of business had unlimited oppor- 
 tunities of deceiving him. The man of business and the tenants settled what 
 the produce for the year had been, and what the rent ought to be. In this 
 case our Lord supposes that the man of business had for years been deceiving 
 his employer, by appropriating for his own use a portion of what h.ad been 
 paid in as rent. When his knavery was suspected his action was prompt. 
 He faced the situation. He deceived his employer on a still larger scale, but 
 handed back the stolen goods to the tenants, who made themselves partners 
 in his guilt, and thus prevented them from exposing him, and at the same 
 time gave him such power over them that they could not afford to let liim 
 languish in desperate poverty. The man of business was a very clever knave, 
 who at once acted so as to secure himself safety and shelter while life lasted. 
 The proprietor, while knowing him to be a rascal, could not help recognising 
 the promptness and cleverness of the knavery. The les-on Jesus tauglit was 
 — Why should men be so clever in knavish affairs of this life, and so foolish 
 about that life which is to come? The publicans, some of whom had doubt- 
 less been personally familiar with such knavery, who had been received by 
 Him were to reniember that their wealth was to be used for the kingdom. 
 They were to face the situation. They were not to tiy to make the best of 
 both worlds. They were to be prompt and rt member that they had to secure 
 their eternal future by an entirely new life. The practical application of this 
 parable is seen in the story of Zaccheus. 
 
 2. How is it ? etc. What is this that I hear ofthcc ? icmlcr the account of 
 thy sicicaidship, for thou canst be no longer stcicanl. Give in your business 
 account. 
 
 3. Within himself. Like the prodigal, but in a far lower .'•ense. The 
 man had awakened out of an evil dream of fancied security in w long-duing. 
 lie sure your sin will find yu out. 
 
XVI. II.] THE STEWARD. IQI 
 
 What shall I do ? for my lord taketh away from me the 
 
 4 stewardshij) : I cannot dig ; to beg I am ashamed. I am 
 resolved what to do, that, when I am put out of the steward- 
 
 5 ship, they may receive me into their houses. So he called 
 every one of his lord's debtors u7iio Jii?n, and said unto the 
 
 6 first. How much owest thou unto my lord ? And he said. 
 An hundred measures of oil. And he said unto him. Take 
 
 7 thy bill, and sit down quickly, and write fifty. Then said he 
 to another. And how much owest thou ? And he said, An 
 hundred measures of wheat. And he said unto him. Take 
 
 8 thy bill, and write fourscore. And the lord commended the 
 unjust steward, because he had done wisely : for the children 
 of this world are in their generation wiser than the children of 
 
 9 light. And I say unto you. Make to yourselves friends of the 
 mammon of unrighteousness ; that, when ye fail, they may 
 
 10 receive you into everlasting habitations. He that is faithful 
 in that which is least is faithful also in much : and he that is 
 
 11 unjust in the least is unjust also in much. If therefore ye 
 have not been faithful in the unrighteous mammon, who will 
 
 6. Measures of oil. The word measure is batos = nine gallons, thice 
 quarts. The tenant's land was a large olive plantation, where the produce is 
 variable, and where it could Ije represented as only half of what it really was. 
 
 7. Measures of wheat. Cojs of -wheat. The cor = about fourteen bushels. 
 
 8. Unjust. Unrighteous or knavish. ComJiiended and ivisely do not imply 
 either moral commendation or wisdom in the better sense of the words. The 
 phrase might be rendered : And t]ie landlord could not help ad /ni ring the clever 
 irickiness of his knavish mail pf business. He saw through it, but the fellow 
 was a clever rascal after all. 
 
 For the children, etc. For the sons of this world are in their o^vn genera- 
 tion (iheir length of life in the world) zoiser than the sons of light. Men are 
 more prompt to act, to shield themselves from temporal iiaims which threaten 
 this life, than to think of so acting as to secure their eternal welfare, even 
 when they profess to be devout Christians. 
 
 9. Make to yourselves, etc. Make to yourselves friends by means of the 
 mammon of unrighteousness^ that, when it shall fail, they may receive you into 
 the eternal tal^emacles. The lesson is the same as is taught in xii. 21 and 
 33~35 • l^ich men may so use their wealth as to prepare for ihe world to come. 
 *' They can so invest it that the interest shall be paid as regularly in the world 
 to come as here. They may be eternally the better for being rich men in this 
 world" (Dods). This was a most appropriate lesson for the wealthy pub- 
 licans, men whose moral character had been sapped by previous practice of 
 oppression and knavery. They, having come to Christ, had now to live a new 
 lile, and to use their wealth for the kingdom of God. 
 
 10. Which is least. In a very little. Riches are a small thing after all, 
 
 11. Unrighteous mammon. Alamtnon is the Syriac word for money or 
 wealth. Ihe publicans who Jesus was addressing had made their money in 
 
192 THE GOSPEL OF ST. LUKE. [XVL 12. 
 
 1 2 commit to your trust the true riches i And if ye have not 
 been faithful in that which is another man's, 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 
 
 15 things: and they derided him. And he said unto them, Ye 
 are they which justify yourselves before men ; but God 
 knoweth your hearts : for that which is highly esteemed 
 
 16 among men is abomination in the sight of God. The law 
 and the prophets were until John : since that time the 
 kingdom of God is preached, and every man presseth into 
 
 1 7 it. And it is easier for heaven and earth to pass, than one 
 
 18 tittle of the law to f^iil. Whosoever putteth away his wife, 
 and marrieth another, committeth adultery : and whosoever 
 marrieth her that is put away from her husband committeth 
 adultery. 
 
 an tinrightcous way. The very thought that their wealth, wliich was now 
 their own in the sense that they were responsible for it, really did belong to 
 those who had been, consciously or unconsciously, in the comp'ex workings 
 of social life, deprived of it, was an additional warning against using wealth in 
 foolish, selfish fashion. 
 
 (9) The Rich Man and Lazarus, 1 3-3 1. 
 
 14. Who were covetous, who 7vere lovers of tnoney (Matt, xxiii. 14). 
 Derided Him. Scoffed at Him. Jesus and His disciples were poor men. 
 
 What did they know about the duties of wealth ? said the Pharisees. liesidos, 
 it was a well-known Pharisaic maxim that worldly prosperity was a sign of 
 God's favour, and those favoured wealthy men did what was well-pleasing in 
 God's sight when they conformed in external behaviour to the maxims of 
 Pharisaic tradition. Jesus reproved His dcriders first by showing the hollow- 
 ness of legalism, and then by a jxarable on true riches. 
 
 15. That which is highly esteemed. That luhich is exalted. Note the 
 contrasts between external propriety and prosperity and that inward spiritual 
 life which God values. 'I'his well-to-do worldling, with his crowd of depend- 
 ants, and his careless affability, was an object of loathing to God. 
 
 16. Until John. John's preaching had sounded the death - knell of all 
 formalist religion. Every man, not merely privileged Pharisees, f(7//A/ w<ny 
 C7itcr by violent slrivinj^ into the kingdom of God. 
 
 17. One tittle of the law to fail, to fall. The formalist and legalist 
 scaffolding of the law was to pass away like the visible earth and heaven when 
 their time of dissolution came, but the real moral and spiritual law lived on 
 and took wider and fuller shape when it got rid of its legalist confinements. 
 The tittle is the tip {Iwraia, horn) of a letter such as distinguished 2 from 3. 
 
 18. Putteth away his wife. The legalism of the Pharisees had degraded 
 
XVI. 24.] DIVES AND LAZARUS. 1 93 
 
 19 There was a certain rich man, which was clolhed in purple 
 
 20 and fine linen, and fared sumptuously every day : and there 
 was a certain beggar named Lazarus, which was laid at his 
 
 21 gate, full of sores, and desiring to be fed with the crumbs 
 which fell from the rich man's table : moreover the dogs came 
 
 22 and licked his sores. And it came to pass, that the beggar 
 died, and was carried by the angels into Abraham's bosom : 
 
 23 the rich man also died, and was buried ; and in hell he lifted up 
 his eyes, being in torments, and seeth Abraham afar off, and 
 
 24 Lazarus in his bosom. And he cried and said, Fathtr 
 Abraham, have mercy on me, and send Lazarus, that he mny 
 dip the tip of his finger in water, and cool my tongue ; for I 
 
 marriage by making divorce easy, but the real imperishable law was not to 
 be so eluded. 
 
 19. A certain rich man. The parable represents two scenes, one on 
 earth (19-22) and one in the life beyond (23-31). On earth there is— (i) a 
 rich man, magnificent in dress, sumptuous in living ; (2) a poor man living on 
 scanty charity and companioned by dogs, which were unclean animals ; (3) 
 the rich man dead ; (4) the poor man dead. The fourfold picture contains a 
 twofold contrast. In the life beyond the earthly scene is exactly reversed. 
 
 20. Lazarus. This is the only parable in which a name is given to one of 
 the characters, and a name is inserted {Lazarus = Elitzai-, God is my help) to 
 enforce the spiritual lesson. Dives is the Latin for rich man. 
 
 Full of sores. The phrase is the medical word for ulcerous. The poor 
 man's body was in torment, full of sores that burned. Leprosy was ulcerous : 
 hence lazar for leper, lazar-house (Loretto) for leper-house. Lazzarone — 
 beggar also comes from this word. 
 
 21. Crumbs. The Orientals had no knives or forks; they wiped their 
 fingers after feeding on pieces of bread, and these were flung out on the 
 street in Eastern fashion for dogs or beggars. The picture of degradati<-_n 
 is completed by the unclean dogs sniffing round the beggar and licking his 
 sores. 
 
 22. Abraham's bosom was one of the three names common among the 
 Jews to denote the future state of blessedness. The other two were Paradise 
 (xxiii. 43) and The 1 krone of Glory. 
 
 23. And in hell. And in Hades. The scene beyond death, "in the 
 unseen world of the dead, not in the prison of lost souls," after the judgment. 
 We must remember that this is a parable, and that the details of picturesque 
 description are not meant to convey actual facts or doctrines. Hence we 
 cannot take literally the burning thirst, the flame, and the bodily torments ; 
 but, on the other hand, these phrases are figures of something, and cannot be 
 dismissed as revealing nothing whatever about the other world for the good 
 and for the evil. The evil-doer is brought face to face with the holiness of 
 God, which he can never hope to share, and that is torment. 
 
 Seeth Abraham. He looked through the gateway of Paradise in his 
 anguish, as the poor ulcerous Lazarus had looked through his gateway often 
 enough on earth. He saw Lazarus reclining on Abraham's bosom at heavenly 
 banquets, as Lazarus had seen him feasting on earth. 
 
194 1"E GOSPEL OF ST. LUKE. [XVL 25. 
 
 25 am tormented in this flame. But Abraham said, Son, re- 
 member that thou in thy Hfetime receivedst thy good things, 
 and Hkewise Lazarus evil things : but now he is comforted, 
 
 26 and thou art tormented. And besides all this, between us and 
 you there is a great gulf fixed : so that they which would 
 l)ass from hence to you cannot ; neither can they pass to us, 
 
 27 that would co7ne from thence. Then he said, I pray thee 
 therefore, father, that thou wouldest send him to my father's 
 
 28 house: 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 ; 
 
 30 let them hear them. 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. 
 
 Chap. XVII. i Then said he unto the disciples. It is impossible 
 
 but that offences will come : but woe unto liim through 
 
 2 whom they come ! 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. 
 
 25. Son, The doomed man was a son of Abraham, and yet the Pharisees 
 had said, "All the circumcised are safe." 
 
 Remember. Memory, with fatal fidelity reproducing the past and picturing 
 what might have been, how friends might have been made by the unrighteous 
 mammon, how treasure might have been laid up in heaven, makes the sharpest 
 pang of the deserved anguish. 
 
 26. A great gulf fixed. Abraham represents the injustice (25) and the 
 impossiljility of his wish (26). The interposition of the saints which Romanism 
 teaches is impossible after death. 
 
 31. Neither will they be persuaded. What makes men see the meaning 
 of this present life is not external sign, but profound moral change of heart. 
 
 [12. Offences, Forgiveness, FaitJi and Sacrifice, xvii. I- 10.] 
 1. Then said He. The verses xvii. i-xviii. 30 form a transposed section 
 of Luke's Gospel, and in chronological order follow xiii. 35 ; they are part of 
 Jesus' preaching in His journey from Galilee through the I'erea. Compare 
 verse 1 1 and p. 25. 
 
 But that offences will come. But that occasions of stitinbling sJiouU come. 
 Jesus had been moved as He contemplated the great sin of Jerusalem lying in 
 the near future ; His mind sadly wanders over the temptations of life whicli 
 beset all men ; yet these manifoKl temjitations, due, it may seem, to chance, or 
 to the complexities of social living, may all be traced back to man's individual 
 sin. Our sin goes beyond ourselves, and in so doing multiplies our guilt. 
 I'etter to die by a death only kss shameful ihnn crucifixion, than to be a 
 tempter and to be responsible for the spiritual ileath of a brother's soul. 
 
XVII. lO.] FORGIVENESS. 1 95 
 
 3 Take heed to yourselves : If thy brother trespass against 
 
 4 thee, rebuke him ; and if he repent, forgive him. And if he 
 trespass against thee seven times in a day, and seven times in 
 a day turn again to thee, saying, I repent ; thou shalt forgive 
 
 5 him. And the apostles said unto the Lord, Increase our 
 
 6 faith. And the Lord said, If ye had faith as a grain of 
 mustard seed, ye might say unto this sycamine tree. Be thou 
 plucked up by the root, and be thou planted in the sea ; and 
 
 7 it should obey you. But which of you, having a servant 
 plowing or feeding cattle, will say unto him by and by, when 
 
 8 he is come from the field, Go and sit down to meat ? And 
 will not rather say unto him, Make ready wherewith I may 
 sup, and gird thyself, and serve me, till I have eaten and 
 
 9 drunken ; and afterward thou shalt eat and drink ? Doth he 
 thank that servant because he did the things that were com- 
 ic manded him ? I trow not. So likewise ye, when ye shall 
 
 have done all those things which are commanded you, say, 
 We are unprofitable servants : we have done that \vhich was 
 our duty to do. 
 
 3. If thy brother trespass against thee. If iliy brother sin, faithfulneps 
 and love are to go hand in hand, and love and forgiveness (which is human 
 love in presence of another's sin against one's self) are to be unlimited. 
 
 5. The apostles said. These lessons of love were too hard for the followers 
 of fesus, and they respond with a pious ejaculation. 
 
 6. If ye had faith, etc. If ye have faith as a grain of nnistard seed, ye 
 7vonU say Jinto this sycamine tree, Be than rooted np, and be thou pkinted in 
 the sea ; and it ivoiild have obeyed yoii. But 7vho is there of yon, having a 
 bond-servant plowing or keeping sheep, but loill say unto him, lohen he is come 
 in from the field. Come straightivay and sit doiun to meat ? There is almost 
 indignation in our Lord's answer, ^hich implies that the prayer was not very 
 sincere. Faith does not come by sighing for it, when confronted by the impos- 
 sibility of exhausting the moral commandments of God, but by honestly 
 endeavouring to do what we can. It comes almost unconsciously in loving 
 intercourse with God which is implied in continuous, self-forgetful service. 
 The disciples scarce knew what faith was when they pleaded the lack of it 
 as an e>;cuse for not forgiving their brother. 
 
 This sycamine tree. Jesus pointed to a deep-rooted black mulberry, a 
 common tree in Palestine and Syria (Mait. xvii. 20 ; Mark ix. 23). 
 
 7. A servant plowing or feeding sheep. The commonest kind of agricul- 
 tural labour, and what a servant was there to do. When the man came home, 
 his master did not rush up to him and invite him to his own table as if he 
 had performed some heroic task. He merely said, "Get me my dinner, and 
 then take your own." Disciples often seem to think that God should thank 
 them for condescending to serve Him. Yet if the disciples will not start at 
 God's commands of love, but humbly do what they can, not claiming reward, 
 they may find that they rise from servants to rank as friends for whom nothing 
 
196 THE GOSPEL OF ST. LUKE. [XVIL II. 
 
 11 And it came to pass, as he went to Jerusalem, that he 
 
 12 passed through the midst of Samaria and Galilee. And as he 
 entered into a certain village, there met him ten men that 
 
 13 were lepers which stood afar off; and they lifted up their 
 
 14 voices, and said, Jesus, Master, have mercy on us. And 
 when he saw them^ he said unto them, Go shew yourselves 
 
 15 unto the priests. 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: 
 
 17 and he was a Samaritan. And Jesus answering said. Were 
 
 18 there not ten cleansed? but where are the nine? There are 
 not found that returned to give glory to God, save this 
 
 19 stranger. And he said unto him, Arise, go thy way: thy 
 faith hath made thee whole. 
 
 is too good. Compare xii. 37 ; John xiii. 2-12. We must all guard against 
 the besetting sin of Pharisaism, or thinking that if we do anything for God, 
 He is bound to do something for us in return, 
 
 [13. Ten Lefei-5 healed— Gratitmlc, 1 1- 19.] 
 
 11. As He went, etc. As they ivere on their ivay to Jerusalem^ that He 
 was passing beliveen Samaria and Galilee. Compare ix. 5^~56. Jesus, re- 
 pulsed by the Samaritans at the village of Ginnea, which guards the first pass 
 into the Samaiitan hills, had turned eastwards, and was slowly travelling 
 towards the Perea on the borderland between Galilee and Samaria. (Map, 
 p. 31.) 
 
 12. Lepers, which stood afar oflF. See what is said about leprosy in 
 notes on v. 12-16. These unfortunate persons were forbidden to approach 
 passers nearer than ico cubits. They probably stood by the side of the road, 
 as they still do in the East, to ask an alms, and when they saw that it was 
 Jesus they clamoured for cure. 
 
 14. Go show yourselveB, etc. Any priest could inspect a healed leper 
 and certify him cured. The Samaritan set off to find a Samaritan priest, while 
 the Jews went to find a Jewish one. The cure took place as they departed. 
 
 16, He was a Samaritan, The Jews were separated from tiie Samaritans 
 by centuries of hate, and had no dealings with them (ix, 53) ; but the outcasts 
 of both people, brothers in misery, associated with each other. So now 
 in the East, Jewish and Mohammedan lepers fiaternize. 
 
 17. Were not ten cleansed, etc. VVce not ten cleansed ? Put where are 
 the nine! Were there none found save this al en that returwd to give glory 
 to Cod? And He said unto him. Arise and i;o thy way: thy faith hath saved 
 thee. The .Samaritan got a second blessing, salvation of soul as well as health 
 of body. "Temporal mercies arc doubled and sweetened to us, when thev 
 are fetched in by the prayers of faith and relumed by the praises of faith ' 
 (Mat. Henry). Perhaps Jesus was pained at more than the personal ingrati- 
 tude of tlie nine Jewish lepers : the incident foreshadowed the thankless 
 apostasy of the Jews and the adoration of the Gentile Church. 
 
XVII. 25-] THE COMING OF THE KINGDOM. I97 
 
 2C And when he was demanded of the Pharisees, when the 
 kingdom of God should come, he answered them and said, 
 
 21 The kingdom of God cometh not with observation: neither 
 shall they say, Lo here ! or, lo there ! for, behold, the kingdom 
 
 22 of God is within you. And he said unto his disciples. The 
 days will come, when ye shall desire to see one of the days of 
 
 23 the Son of man, and ye shall not see //. And they shall say 
 to you, See here ! or, see there ! go not after them^ nor follow 
 
 24 them. For as the lightning, that lighteneth out of the one 
 part wxidiQx heaven, shineth unto the other /<7;'/ under heaven ; 
 
 25 so shall also the Son of man be in his day. But first must 
 he suffer many things, and be rejected of this generation. 
 
 [14. The Coming of the Kingdom, 20-37.] 
 
 20. And when, etc. And being asked by the Pharisees when the kingdom 
 of God cometh. The Pharisees had their Messianic expectations : the kingdom 
 was to come in visible form, accompanied by outward and attesting signs. 
 
 Not with observation. The kingdom is seen by the soul and not by the 
 senses. It may be present and invisible in spite of the most curious watcliing, 
 and therefore outside of men expecting its presence. 
 
 21. Is within you, or is in your midst. 'J'he words may mean that the 
 kingdom of (}od belongs to the inward spiritual life, and manifests its power 
 there and not elsewhere ; or they may imply that the kingdom had already 
 came, and was in the midst of the Pharisees, who were too blinded spiritually 
 to perceive its presence. They had expected a triumphant popular insurrection. 
 " The design of the setting up of Christ's kingdom is not to make one nation 
 great, but all nations good " (Mat. Henry). 
 
 22. When ye shall desire. With memory going back to earthly companion- 
 ship with Christ, and hope reaching forward to promised reappearance 
 (Matt, ix.15). The verses 22-25 describe how and when Jesus will reappear 
 on the earth. The return ivas not to be immediate. 
 
 23. See there, etc. Lo there ^ lo here ; go not au<ay nor folloiu after them. 
 When days of trouble are present, and the Lord delayeth His coming, the 
 temptation to go after false Christs will become great. The century after our 
 Lord's death was one of incessant Messianic expectation among the Jews. 
 We also in our time of trouble too frequently see Jesus in what seems to be a 
 form of relief from vexation, but in what is really a temptation. 
 
 24. For as the lightning, etc. For as the lightning, ivlun it lighteneth 
 outofonepai-t, etc. When the Lord comes, there will be no uncertainty about 
 His appearance, nor will men require to go to some favoured land lo meet 
 Him. Piis coming will be instantaneous and universal, shining simultaneously 
 do'vn on all parts of the earth. 
 
 25. Suffer many things. The disciples had always to be reminded of the 
 sufferings and death of Jesus. The cross was His way to the crown ; it must 
 often be ours also. 
 
 Of this generation. The Jews who were alive during the time of Christ. 
 Their rejection of His claims made the kingdom of God invisible save to 
 the eye of faith. 
 
198 THE GOSPEL OF ST. LUKE. [XVIL 26. 
 
 26 And as it was in the days of Noe, so shall it be also 
 
 27 in the days of the Son of man. They did eat, they drank, 
 they married wives, they were given in marriage, until the 
 day that Noe entered into the ark, and the flood came, and 
 
 28 destroyed them all. Likewise also as it was in the days of 
 Lot ; they did eat, they drank, they bought, they sold, they 
 
 29 planted, they builded ; but the same day that Lot went 
 out of Sodom it rained fire and brimstone from heaven, and 
 
 30 destroyed them all. Even thus shall it be in the day when 
 
 31 the Son of man is revealed. 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 
 
 32, 33 him likewise not return back. Remember Lot's wife. Who- 
 soever shall seek to save his life shall lose it; and whosoever 
 
 34 shall lose his life shall preserve it. I tell you, in that night 
 there shall be two men in one bed ; the one shall be taken, 
 
 35 and the other shall be left. Two women shall be grinding 
 
 36 together ; the one shall be taken, and the other left. Two 
 men shall be in the field ; the one shall be taken, and the 
 
 37 other left. And they answered and said unto him, Where, 
 Lord? And he said unto them. Wheresoever the body />, 
 thither will the eagles be gathered together. 
 
 26. Noe. Noah. When Christ delays His coming, His disciples yearn 
 to see one of the days of the Son of man ; but the men of this world, careless 
 of all these things, are full of carnal security (Gen. vii. 11-23). 
 
 30. When the Son of Man is revealed. The Greek word implies that 
 Jesus has always been present, that His presence has been veiled, and lliat the 
 veil is suddenly removed: — a solemn warning (2 Thess. i. 6-10). 
 
 31. Upon the house-top. The houses in Jerusalem streets were built in a 
 continuous line with flat roofs, the place for cool and quiet rest, and some had 
 stairs from the roof by the outside wall to the ground. .SV;(^ means goods or 
 furniture. Lot's wife perished because she yearned after the wealth she had 
 left behind ; the monument of an unl)elieving soul. 
 
 35. Two women, etc. The Hebrew mills consisted of two circular stones 
 about two feet in diameter, between which the grain was ground. They were 
 worked by women who sat on the ground opposite each other, and taking 
 hold of one handle they made the one stone revolve on the other. The 
 phrase implies the nearest neighbourhood possible. 
 
 36. Two men, etc. This verse should be omitted. It docs not occur in 
 the ])ettcr MS. authorities. 
 
 37. Where, Lord? A natural question, vhich had been answered in verse 
 24 ; but amidst the dark foretellings of a troubled future it is not strange that 
 the disciples should have tried to get a description of the reappearance by 
 exact definition of time and place. Whenever and wherever the man, the 
 Church, or the nation is dead, then and there God's messenger of vengeance 
 will co:ne. The eagle or vulture, the imnge in Old Testament prophecy of 
 
XVIII. 8.] THE WIDOW AND THE JUDGE. 1 99 
 
 Chap. XVIII. i And he spake a parable unto them to this end, 
 
 2 that men ought ahvays to pray, and not to faint ; saying, 
 There was in a city a judge, which feared not God, neither 
 
 3 regarded man : and there was a widow in that city ; and she 
 
 4 came unto him, saying. Avenge me of mine adversary. And 
 he would not for a while : but afterward he said within 
 
 5 himself. Though I fear not God, nor regard man, yet 
 because this widow troubleth me, I will avenge her, lest by 
 
 6 her continual coming she weary me. And the l^ord sai(l, 
 
 7 Hear what the unjust judge saith. And shall not God 
 avenge his own elect, which cry day and night unto him, 
 
 8 though he bear long with them? I tell you that he will 
 
 the nations sent to chastise (jod's people in their time of backsliding, becomes 
 the type of the universal law of divine retribution. 
 
 [15. The Importunate WiWoio, xviii. 1-8.] 
 
 1. Ought always to pray, etc. The parable teaches urgent and inten-e 
 rather than continual prayer. The opposition is not between praying akcays 
 and praying sometimes, but between praying Tind fainting. 
 
 Not to faint. To relax, to let go, to give in, or to give up, either from 
 cowardice or from despair. In times when sin abounds, when the Church or 
 the individual Christian becomes unspiritual from whatever cause, the one 
 help is earnestness in prayer and watching. 
 
 2. A judge, etc. A practical atheist who does not scruple to confess him- 
 self to be what he is : a man living in defiance of both tables of the decalogue, 
 placed in a position of power to play the tyrant, and availing himself of that 
 position to the full. Sec what importunity can do with him ; and we pray 
 not to such an one, but to our Father in heaven. 
 
 3. A widow. In every land the type of the defenceless poor, and 
 therefore protected specially by the Mosaic law (Ex. xxii. 22 ; Deut. x. 18, 
 xxvii. 19) and in the early Christian Church (Acts vi. I, ix. 41 ; I Tim. v. 2). 
 
 Came unto him. Came oft or kept coming to /lim. 
 
 Avenge me, etc. Do me justice. It is a legal term implying. Hear my 
 case and set fie it so as to free me from my oppressor. 
 
 5. Lest by her continual, etc. Lest she xvcar me out {cover me with brttists) 
 by her continual coming. *' Weary me " is the word rendered " I keep umler 
 my body," I Cor. ix. 27. 
 
 7. Shall not God. Jesus bids them contrast the cases : (i) the widow went 
 to a stranger, we to our Father ; (2) the widow was alone, we belong to a 
 mighty multitude who agree to besiege the Throne in prayer ; (3) she went to 
 a forbidding and unjust man, we to a merciful Father who has asked us to 
 approach ; (4) she had no friend to speak for her, and we have an Advocate 
 with the Father (Mat. Henry). 
 
 "Which cry day, etc. Compare xvii. 22 ; Rev. vi. 9-1 1. 
 
 Though He bear long with them, and He is long-sj4ffering cyver them, i.e. 
 in matters where they are concerned. God's long-sufifering here consists in 
 that He tolerates for long the oppression, and therefore the oppressors of 
 
200 THE GOSPEL OF ST. LUKE. [XVIIL 9. 
 
 avenge them speedily. Nevertheless when the Son of man 
 
 9 Cometh, shall he find faith on the earth ? And he spake this 
 
 parable unto certain which trusted in themselves that they 
 
 10 were righteous, and despised others : Two men went up into 
 the temple to pray ; the one a Pharisee, and the other a 
 
 1 1 publican. The Pharisee stood and prayed thus with himself, 
 God, I thank thee that I am not as other men are^ extor- 
 
 12 tioners, unjust, adulterers, or even as this publican. I fast 
 
 13 twice in the week, I give tithes of all that I possess. And the 
 publican, standing afar off, would not lift up so much as his 
 eyes unto heaven, but smote upon his breast, saying, God be 
 
 14 merciful to me a sinner. I tell you, this man went down to 
 
 His people; for they too may repent (2 Pet. iii. 9). But when the clay of 
 vindication does come, it will come speedily with sudden lightning flash. 
 
 8. Nevertheless. Howbeit. Spoken sadly, with mournful prescience that 
 " the love of many shall wax cold," that warm faith comes but seldom and 
 dies away suddenly. 
 
 [16. The Pharisee and the Pnhliean, 9- 1 4.] 
 
 9. Despised others, an i set the rest at 7iou'^Jit, and treated the rest as no- 
 thhif^. Men who had faith in themselves and did not think it necessary evi n 
 to look at their neighbours. This intense self-complacency marked the Phari- 
 sees, who called other Jews " people of the earth," i.e. brute beasts. 
 
 10. Two men went into the Temple. 1 he Pharisee to make his appear- 
 ance, and the publican to make his request. Compare notes on iii. 12 and 
 v. 17. 
 
 1 1. As other men. As the rest of men. The Jews commonly stood while 
 praying, Ijui the word imjilies that this Pharisee stood in a conspicuous place 
 or attitude (Matt. vi. 5). His prayer is not thanksgiving, but self-satisfaction. 
 He is not in God's presence, overcome by a sense of sin, but in man's, and with 
 a sense of superiority. " His religion has been rather an affair between him 
 and other men, than bqtween him and God " (I)ods). 
 
 Extortioners, etc. He judges himself by outward acts and formal 
 observances, rather than by inward purity ; and probably he had kept himself 
 clear of the sins he mentions, by means of casuist limitations of divine com- 
 mandments. The Pharisees as a class did practise extortion (Matt, xxiii. 25; 
 Luke xi. 39), held notoriously lax views as to the sanctity (»f marriage (Malt. 
 xix. 3-9), and oppressed the jioor and the helpless (Mark xii. 40). 
 
 Even as this publican. Self-exultation ends in insulting his neighbour. 
 
 12. Of all that I possess. Of all that I {^et, xi. 42. 
 
 13. Standing is a different word from stood in verse ii. The words imply 
 humility and shrinking from observation. Note in the publican's attituile— (l ) 
 the self-abasement in keeping apart from other men whom he judged better 
 than himself; (2) the sense of sin in the downcast look (Ps. xl. 12); (3) the 
 gesture of extreme sorrow (xxiii. 48). 
 
 Merciful to me a sinner. 'Jo me the sinner (i Tim. i. 15). He can sec 
 nothing in himself but sin, he dare think of nothing in God but His mercy. 
 " Tiie moment of heart-broken helplessness is like the sinking in death of ihe 
 
XVIII. 20.] INFANTS BLESSED. 20I 
 
 his house justified rather than the other : for every one that 
 
 exalteth himself shall be abased ; and he that hunibleth him- 
 15 self shall be exalted. And they brought unto him also 
 
 infants, that he would touch them : but when his disciples 
 t6 saw //, they rebuked them. But Jesus called them trnto hijti^ 
 
 and said, Suffer little children to come unto me, and forbid 
 
 1 7 them not : for of such is the kingdom of God. Verily I say 
 unto you, Whosoever shall not receive the kingdom of God 
 
 18 as a little child, shall in no wise enter therein. And a certain 
 ruler asked him, saying. Good Master, what shall I do to 
 
 19 inherit eternal life? And Jesus said unto him. Why callest 
 
 20 thou me good ? none is good, save one, that is, God. Thou 
 knowest the commandments, Do not commit adultery, Do not 
 
 old life, which makes way for a new hope in God and a new life in Him " 
 (Dods). 
 
 14. Justified. The word implies a complete pardon, and the sense of it. 
 Every one that exalteth, etc. Every one that exalteth himself shall he, 
 
 htimbled, and every one that hunibleth himself shall he exalted. "God will 
 overthrow all self-exaltation, but will respond to all sincere humiliation." / 
 
 [17. Blessing Little Children, 15-17 ; Matt, xix. 13-15; Mark x. 13-16.] 
 
 15. InfanlB. Their babes. *' None are too little or too young to bring to 
 Christ, who knows how to show kindness to them who are unable to do 
 service to him" (M. Henry). It was customary among the Jews for mothers 
 to ask famous rabbis to lay their hands on the heads of their children and bless 
 them. The mothers who had got a blessing from Jesus wished, mother-like, fur 
 a blessing for their children. They knew Jesus better than the disciples did. 
 
 16. For of such is the kingdom. The kingdom belongs to little children 
 — they are in it through grace, and will be kept in it unless they wilfully 
 reject Christ's gospel. The promise is to us and to our seed. Jesus, like the 
 Psalmist (Ps. viii. 2), saw in the children the fragile beginnings of a mighty 
 end— now infants, afterwards pillars in His temple. 
 
 17. As a little child. (Matt. xi. 25.) With the loving, unconscious con- 
 fidence that it belongs to a Father who gives gifts to the child. 
 
 [18. The Rich Voting Rttler, 18-30 ; Matt. xix. i6-xx, 16; Mark x. 17-37.] 
 
 18. A certain ruler, (.^x elder of a synagogue. Mark tells us that \iQ came 
 running and knelt down, and that Jesus loved him. Some commentators, 
 with some show of reasoning, assert that this young ruler was Lazarus. 
 
 What shall I do. What good thing shall I do.? (Matthew). Eternal life 
 is won by trust'ng, not by trying. 
 
 19. Why callest, etc. Why keep repeating this word good? Thou falsely 
 callest me good, unless you acknowledge that I come from God (Calvin). 
 
 20. The commandments. Those quoted are all from the Second TaWe. 
 According to Matthew, the young man asked, Which, or, more accurately, 
 V\'hat sort of commandments ? He was eager to know, and probably expected 
 some new casuist rules, some points of minute external observance, which he 
 
202 THE GOSPEL Or ST. LUKE. [XVIIL 2 1. 
 
 kill, Do not steal, Do not bear false witness, Honour thy father 
 
 2 1 and thy mother. And he said, All these have I kept from my 
 
 2 2 youth up. 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 
 
 23 heaven : and come, follow me. And when he heard this, he 
 
 24 was very sorrowful, for he was very rich. And when Jesus 
 saw that he was very sorrowful, he said. How hardly shall 
 
 25 they that have riches enter into the kingdom of God ! For it is 
 easier for a camel to go through a needle's eye, than for a 
 
 26 rich man to enter into the kingdom of God. And they that 
 2 7 heard // said, Who then can be saved ? And he said. The 
 
 things which are impossible with men are possible with God. 
 
 would gladly learn and practi-^c. Instead, Jesus mentions one or two of the 
 commonest and most commonplace commandments, forbidding murder, lust, 
 'heft, lying, and so forth. He wished to show the young ruler that there were 
 ,lepihs of fulfilment even in these simple commandments of the Second Table 
 ^vhich he had never dreamed of; and that he is quite unable to rise to the 
 j^nowledge of that love of God which sums up the deeper commandments of 
 the First Table, until he has fathomed the moral depths of the Second. 
 
 21. Have I kept. When God's commandments are looked at as legal 
 enactments to be kept only in the letter, it is as possible to keep them as to 
 keep out of a court of justice. God requires more than irreproachable out- 
 ward conduct. Paul was blameless as touching the righteousness which 
 is in the law ; and was content to lose that for Christ's sake (i'hil. iii. 6). 
 
 22. Yet lackest thou one thing. One thin^ thou lackest yd. The com- 
 mand was a test of faith, to find out whether his money came between GcmI 
 and a full surrender of his heart. This is not therefore a rule for all men. It 
 is a test for one man. The universal rule is to give up whatever comes 
 between us and complete self-surrender to God. 
 
 Treasure in heaven. vSee notes on xii. 33, 34. 
 
 23. Very sorrowful: lor he was very rich. It was harder for him than 
 for others to become a poor wandering disciple. He made the great refusal. 
 
 24. And when Jesus saw that he was very sorrowful. And Jesus scehr^ 
 him said. The words that follow are a sigh. Jesus' sad, loving gaze reslc<l 
 f)n the young man, then turned to the disciples who had chosen lo leave all 
 and follow him. Riches, which are a talent (xvi. 9-1 1), are also a temptation, 
 jesus said this to the disciples in the presence of Judas, who was to find a 
 small sum of money an irresistible temptation a few weeks later. 
 
 25. Camel to go through. Camel lo enter in through. The saying is an 
 Kastem proverb. 
 
 26. Who then can be saved ? It is hard for those who have riches to enter 
 into the kingd(;m ; it is hard for all, for each class of people has its own 
 tcmptati<ms: who then can be saved ? 
 
 27. With God all things. 'Jhe age of miracles of (^race is not gone. 
 •' There is nothing too hard for Thee " (Jcr. xxxii. 17). This is the thought 
 that ought to inspire every anxious soul, every Christian worker set face to 
 
XVIII. 33'] I'^E PASSION PREDICTED. 2O3 
 
 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 
 
 30 children, for the kingdom of God's sake, 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 
 
 32 accomplished. For he shall be delivered unto the Gentiles, 
 and shall be mocked, and spitefully entreated, and spitted 
 
 33 on : and they shall scourge him^ and put him to death ; and 
 
 ixze. with the sin and the misery of life, every missionary canying the gospel 
 to pagan lands. 
 
 28. Lo, we have left all. How much better are 7ue than the yoiius^ ruler ^ is 
 Peter's reflection. Christ's answer brings out three things : (i) That He does 
 not need man's work in the sense that He must pay wages for it. (2) That 
 Christian work must be done in the spirit of devotion, not of calculation. 
 Many of the first may work in a wrong spirit, and become last. (3) The 
 reward may not come in this life. The work is spiritual, so are the wages. 
 Here follows, in Matt. xx. 1-16, The Labourers in the Vineyard. 
 
 IV. THE FLIGHT TO EPHRAIM FROM BETHANV. 
 
 I. Third clear PredictioJi 0/ the Passion, xviii. 31-34; Matt. xx. 17-19; 
 Mark x. 32-34. 
 
 31. Then he took, etc. Luke resumes the chronological narrative when 
 Jesus leaves Ephraim for the last journey to Jerusalem (John xi. 54, 55). 
 Cf)mpare pp. 31, 33, and my Commentary on St. Mark's Gospel, pp. 37, 
 38. 174. 
 
 We go up to Jerusalem. When the day of the Passover approached, our 
 Lord left the high steep on which the town was built, went eastward down 
 into the Jordan valley, and joined the crowds of pilgrims going up to the feast. 
 
 32. Shall be delivered. Matthew (xx. 17-19) tells us that the informa- 
 tion was given /r/z^a/^/)' to His disciples, and adds the words crucify Him. 
 This was the third distinct prediction— (i) Luke ix. 22 ; (2) Luke ix. 44 ; (3) 
 Luke xviii. 31-34. In the first prediction Jesus spoke — (i) o[ suff'erings ; (2) 
 of rejection at the hands of the elders, the chief priests, and the scribes, of all 
 the recognised religious leaders of the nation ; (3) of a violent death ; and (4) 
 of resurrection after three days. In the second, Jesus adds (Luke ix. 44) — 
 (5) the fact of betrayal (the Son of Man shall be delivered into the hands of 
 men). In this third prediction our Lord foretells the end with every minute 
 detail. In addition to what was given in the previous prediction, He declares 
 — (6) that He is to be tried and condemned by the Sanhedrin (Mark x. 33) ; 
 (7) that He is also to undergo a Roman trial ; (8) that afier trial he is to be 
 subjected to all manner of contumely, to mocking, spitting upon, and scowg- 
 
204 THE GOSPEL OF ST. LUKE. [XVIIL 34. 
 
 34 the third day he shall rise again. And they understood none 
 of these things : and this saying was hid from them, neither 
 knew they the things which were spoken. 
 
 35 And it came to pass, that as he was come nigh unto 
 Jericho, a certain blind man sat by the wayside begging : 
 
 36 and hearing the multitude pass by, he asked what it 
 
 37 meant. And they told him, that Jesus of Nazareth passeth 
 
 38 by. And he cried, saying, Jesus, thou son of David, have 
 
 39 mercy on me. And they which went before rebuked him, 
 that he should hold his peace : but he cried so much the 
 
 40 more, Ihou Son of David, have mercy on me. And Jesus 
 stood, and commanded him to be brought unto him : and 
 
 41 when he was come near, he asked him, saying, What wilt 
 thou that I shall do unto thee } And he said, Lord, that I 
 
 42 may receive my sight. And Jesus said unto him. Receive 
 
 ittt^ : (9) the delivery to the Gentiles also implied crucifixion, and the actual 
 statement to crucify Him is made by Matthew (xx. 19). The disciples did 
 not understand His words. John tells us of another occasion that the dis- 
 ciples did not understand at the first, but came to know the meaning " when 
 Jesus was glorified " (John xii. 16). 
 
 2. At Jericho— Blind Barlinucus, xviii. 35-43 ; Matt, xx, 29-35 ; 
 Maik x. 46-52. 
 
 35. Jericho was in our Lord's day a famous stronghold, surrounded by 
 towers and castles, witli a great palace built by Archelaus, the son of Herod, 
 in the midst of groves of palm-trees, balsam gardens, and streams of water. 
 It was near a very fertile plain. It stood where ihe common caravan roads 
 met, and had great commerce ; metals were found in its neighbourhood, and 
 it carried on a large trade in costly balsams. For Old Testament references 
 to Jericho, see Josh, ii.-vi. ; Judg. iii. 13; 2 Sam. x. 5 ; i Kings xvi. 34 ; 
 2 Kings ii. 4, 5, xxv. 5. Our Lord reached Jericho at this time either on the 
 evening of the Thursday or on the morning of the Friday before the Passo\er. 
 St. Matthew says that Christ cured tu>o\i\\x\'\ men. St. Mark records the cure 
 of<?was He left Jericho. St. Luke records the cure of one as our Lord 
 entered, '* was come nigh unto " Jericho. A great many suggestions have 
 been made to reconcile the passages. The simplest seems to be either to 
 translate "as He was come nigh" by "when He was near Jericho," which 
 might mean either when he was entering or when He was leaving, or to ."-up- 
 pose that P.artimreus cried out when our Lord entered, and again when He 
 left the town, and that he was healed on his second appeal. 
 
 Blind man. Bartimncus, the son of Timoeus, evidently a well-known man. 
 
 38. Jesus, thou Son of David. Untlisguised Messianic worshiii, 
 
 39. Rebuked him. "When a man is in earnest about his salvation, and 
 begins to cry that his eyes may be opened ... he will find infinite hin- 
 drances ; and these not from professed enemies, but from such as seem, like 
 this multitude, to l)e on Jesus' side" (Trench). 
 
XTX. 8.] ZACCH^US. 205 
 
 43 ihy sight : thy faith hath saved thee. And immediately he 
 received his sight, and followed him, glorifying God : and all 
 the people, when they saw //, gave praise unto God. 
 
 Chap. XIX. i And Jesus entered and passed through Jericho. 
 
 2 And, behold, there ivas a man named Zacchseus, which was 
 
 3 the chief among the publicans, and he was rich. And he 
 sought to see Jesus who he was, and could not for the 
 
 4 press, because he was little of stature. And he ran before, 
 and climbed up into a sycamore tree to see him : for 
 
 5 he was to pass that way. And when Jesus came to the 
 place, he looked up, and saw him, and said unto him, 
 Zacchaeus, make haste and come down ; for to-day I must 
 
 6 abide at thy house. And he made haste, and came down, 
 
 7 and received him joyfully. And when they saw //, they all 
 murmured, saying. That he was gone to be guest with a 
 
 8 man that is a sinner. And Zacchaeus stood, and said unto 
 the Lord, Behold, Lord, the half of my goods I give to the 
 
 42. Thy faith, not my power. 
 
 43. Glorifying God. Jesus did not hinder the adoring shouts. This was 
 His last journey. The time for cautious expression was over. Bartimaeus 
 praised God for His power, and the people praised Him for His goodness. 
 We ought to praise God for His goodness to others, as well as for His mercies 
 to ourselves. 
 
 3. Zacchaiis. 
 
 2. There was a man, etc. A man called by name ZacchcEus, and he was 
 a chief publican. Jericho was a city of priests and a city of publicans, one of 
 the old priestly cities, and a centre of trade between Roman Palestine, the 
 Perea, and the country of Aretas. Zacchaeus was probably a farmer of taxes, 
 with as many opportunities of enriching himself as a Turkish pacha. 
 
 3. Sought to see. The tense implies that he had tried repeatedly to catch 
 a sight of Jesus, but could not for the crowd. Many a time men who have 
 tried to see Christ from curiosity merely, have had their consciences awakened 
 and their hearts changed. 
 
 4. A sycamore tree. The Egyptian or mulberry fig, which has horizontal 
 branches, large leaves, and abundant foliage. 
 
 5. I must abide at thy house. In a priestly city Jesus selected a publican's 
 house, and that as an evidence that He came to seek and to save them that 
 are lost. Jesus acted His parables of the Lost Sheep and of the Lost Drachma. 
 
 7. They all murmured. Clamour, which ended in — Crucify Him ! 
 
 8. Zacchaeus stood and said. He stood forth in ceremonious fashion, and 
 made his vow of new obedience in resisting the besetting sin of his class — his 
 mode of making friends with the mammon of unrighteousness. 
 
 Half my goods. , (i-) Half of his yearly income he meant to bestow on 
 the poor, as a way of making restitution to those whom he had ignorantly 
 defrauded. (2) If he had wrongfully exacted aught of any man (he could 
 recollect some distinct acts of oppression and spoliation), he would restore 
 
 3 
 
206 THE GOSPEL OF ST. LUKE. [xiX. 9. 
 
 poor ; and if I have taken any thing from any man by false 
 
 9 accusation, I restore him fourfold. And Jesus said unto him, 
 
 This day is salvation come to this house, forasmuch as he 
 
 10 also is a son of Abraham. For the Son of man is come to 
 
 1 1 seek and to save that which was lost. And as they heard 
 these things, he added and spake a parable, because he was 
 nigh to Jerusalem, and because they thought that the kingdom 
 
 1 2 of God should immediately appear. He said therefore, A 
 certain nobleman went into a far country to receive for himself 
 
 13 a kingdom, and to return. And he called his ten servants, 
 and delivered them ten pounds, and said unto them, Occupy 
 
 fourfold. The law required the restitution of what had been wrongfully taken 
 and one-fifth more (Lev. vi. 5 ; Num. v. 6, 7). Here is the awakened con- 
 science fulfilling the law, in the sense of making it fuller and its requirements 
 deeper. 
 
 9. Is salvation come to this house. Jesus recognises the sorrow, the con- 
 fession, the penitence, and the honest endeavour after new obedience — all of 
 which testify to the awakening to a new life and its responsibility. 
 
 Son of Abraham. Who had been dead and is alive again, who had been 
 lost and is found. 
 
 4. The Parable of the Pounds. 
 
 11. A parable. Luke gives two reasons for the parable: (i) The crowd 
 thought that Jesus was about to set up the kingdom of God in visible form, 
 and (2) they were near Jerusalem, in which city they all supposed the kingdom 
 was to be proclaimed. Jesus had to tell them that the kingdom, in the sense 
 in which they understood it, was not coming ; and at the same time to remind 
 them that there was a real disciple life. This intimation is made not to the 
 Twelve and other familiar disciples, but to the crowd, who seem ready to pro- 
 claim liim the Messianic King. The main thought in the story is a disciple 
 life of v\ aiting and working. The principal figure is a cold-blooded tyrant, 
 and he ranks with the unjust judge and the unfi^ithful steward. 
 
 12. A certain nobleman. Jesus was at Jericho, the city of Archelaus, and 
 none of his hearers would for a moment fail to recognise the principal figure in 
 the story. On the death of Ilerod the Great, Archelaus and other members 
 of the family went to Rome to ol)tain the emperor's confirmation of his 
 father's will and the kingdom of Judea (12). The proconsul Varus permitted 
 the popular leaders to send an embassy to protest against having Archelaus to 
 reign over them (14). The rivals had to wait for months ere the decision was 
 given. Archelaus had left servants in charge of his money affairs in Palestine 
 (13). When judgment was given in his favour, and when he had returned to 
 l*alestine, he slew most of the leaders of the embassy against him (27). He 
 rewarded liis servants by making them governors of one or more cities in 
 Judea and Samaria (17). 
 
 13. His ten servants. Ten serzmnts of his. He had many others. 
 
 Ten pounds. The word translated pound is mina = 100 drachmas, or 
 denarii (pennies). It therefore represents a sum that a working man could 
 earn in 100 days' work. Occupy is the old English word for trade. 
 
XIX. 24-] THE POUNDS. 207 
 
 14 till I come. But his citizens hated him, and sent a message 
 after him, saying, We will not have this man to reign 
 
 1 5 over us. And it came to pass, that, when he was returned, 
 having received the kingdom, then he commanded these 
 servants to be called unto him to whom he had given the 
 money, that he might know how much every man had gained 
 
 16 by trading. Then came the first, saying. Lord, thy pound 
 
 1 7 hath gained ten pounds. And he said unto him, Well, thou 
 good servant : because thou hast been faithful in a very 
 
 1 8 httle, have thou authority over ten cities. And the second 
 came, saying. Lord, thy pound hath gained five pounds. 
 
 19 And he said likewise to him. Be thou also over five cities. 
 
 20 And another came, saying. Lord, behold, here is thy pound, 
 
 2 1 which I have kept laid up in a napkin : for I feared thee, 
 because thou art an austere man : thou takest up that thou 
 
 22 layedst not down, and reapest that thou didst not sow. And 
 he saith unto him, Out of thine own mouth will I judge thee, 
 thou wicked servant. Thou knewest that I was an austere 
 man, taking up that I laid not down, and reaping that I did 
 
 23 not sow ; wherefore then gavest not thou my money into the 
 bank, that at my coming I might have required mine own with 
 
 24 usury? And he said unto them that stood by, Take from 
 
 14. Sent a message after him. Sent an embassy after him. This embassy 
 consisted of fifty men, and when the Jews in Rome heard that they were 
 comin^tr, 8000 Roman Jews escorted them to the emperor's palace. 
 
 17. Well. Well do7ie. The servant worked faithfully in the master's ab- 
 sence, and on his return was found worthy of further trust and higher service. 
 All Christians have something to do for Christ. He has given all of us some 
 gift, and expects each one of us to make use of it. All Christians shall be 
 called to account for their work for the Master, and none who work diligently 
 and faithfully shall be losers. The highest reward any Christian can expect 
 to get is increase of service. 
 
 21. For I feared thee. A plain-spoken, sincere answer. His master was 
 to him a dry, hard man, whom he feared, and therefore could not love 
 (i John iv. 18). A merely legal Christian, who thinks that God is a task- 
 master, has no idea of loving service, and the neglect of loyal service leads to 
 disloyal thoughts. 
 
 22. Out of thine own mouth, etc. His own words are repeated with stern 
 emphasis to condemn them. " The Christian who lacks the sweet experience 
 of grace ought to be the most anxious of workers," instead of the idlest. It 
 will be found that what is called fear or reverence, Avithout love, is often 
 indifference. If you cannot work, you can at least pray. 
 
 23. My money into the bank, etc. My money into a bank, that I should 
 have gone and exacted it with interest. The word usury now means exorbitant 
 interest, an idea not contained in the verse. 
 
2o8 THE GOSPEL OF ST. LUKE. [XTX. 25. 
 
 him the pound, and give // to him that hath ten pounds. 
 
 25, 26 (And they said unto him, Lord, he hath ten pounds.) For 
 
 I say unto you. That unto every one which hath shall be 
 
 given ; and from him that hath not, even that he hath shall 
 
 27 be taken away from him. But those mine enemies, which 
 would not that I should reign over them, bring hither, and 
 slay them before me. 
 
 28 And when he had thus spoken, he went before, ascending 
 
 29 up to Jerusalem. And it came to pass, when he was come 
 nigh to Bethphage and Bethany, at the mount called the 
 
 24. Give it to him that hath ten pounds. He that useth best the powers 
 that God gives shall, because he has used them, receive fresh power. The 
 faithful workers draw to themselves the gifts and graces of the Christian life, 
 and the idle Christian grows more and more indifferent and lifeless. 
 
 25. They said, etc. A veiy natural touch. The obsequious crowd are 
 ready to fawn upon and thrust forward the successful man, the worldly version 
 of the spiritual truth that " to him that hath shall be given." 
 
 26. Unto every one which hath, etc. One of Christ's oft-repeated 
 maxims. Compare viii. 18; Matt. xiii. 12; Mark iv. 25; Matt. xxv. 29. 
 
 V. Events of the Passion Week. 
 
 L FIRST DAY OF THE WEEK {Palm Simday), XIX. 29-44. 
 
 "f/ie Triumphal Entry, Luke xix. 29-44; Matt. xxi. i-ii ; Mark xi. i-ii ; 
 John xii. 12-19. 
 
 29. When He was come nigh. The triumphal entry took place on the 
 first day of the week (loth Nisan). The Jewish Sabbath was our Saturday, 
 but their day counted from sunset to sunset ; and therefore their Sabbath 
 began on our Friday after sunset, and ended on our Saturday after sunset. 
 The order of events was probably as follows :— (i) Jesus left Jericho on the 
 morning and reached Bethany on the evening of Friday (Luke xix. 28). 
 (2) There He remained with the Twelve, our Lord doubtless being with 
 Lazarus and his sisters. (3) The next day, Sabbath (our Saturday), He spent 
 in quiet at Bethany. (4) In the evening He was at supper in the house of 
 Simon the leper, His disciples, with Lazarus and his sisters, being present 
 (Matt. xxvi. 6; John xii. i). (5) At this feast He was anointed by Mary 
 (fohn xii. 3-8 ; Mark xiv. 3-9). (6) During the afternoon Jevvs of Jerusalem, 
 who had heard from pilgrims of His arrival, went out to see Him and Lazarus 
 (John xii. 9). (7) This coming to the ears of the chief priests, a meeting of 
 council was held at night to consider the propriety of putting both Jesus and 
 Lazarus to death (John xii. 10, ii). (8) On the morrow (John xii. 12), i.e. 
 on the first day of the week, the narrative of Luke resumes. 
 
 Bethphage, the house of unripe figs, a hamlet on the spur of Olivet, distant 
 rather more than a mile from the city, situated between two deep valleys. 
 
 Bethany, perhaps the house of dates, the village of Lazarus, Martha, and 
 
XIX. 40.] THE TRIUMPHAL ENTRY. 2O9 
 
 30 mount of Olives, he sent two of his disciples, saying, Go ye 
 into the village over against you ; in the which at your enter- 
 ing ye shall find a colt tied, whereon yet never man sat : 
 
 31 loose him, and bring him hither. And if any man ask you, 
 Why do ye loose him .? thus shall ye say unto him. Because 
 
 32 the Lord hath need of him. And they that were sent went 
 
 33 their way, and found even as he had said unto them. And as 
 they were loosing the colt, the owners thereof said unto them, 
 
 34 Why loose ye the colt ? And they said. The Lord hath need 
 
 35 of him. And they brought him to Jesus : and they cast their 
 
 36 garments upon the colt, and they set Jesus thereon. And as 
 
 37 he went, they spread their clothes in the way. And when he 
 was come nigh, even now at the descent of the mount of 
 Olives, the whole multitude of the disciples began to rejoice 
 and praise God with a loud voice for all the mighty works 
 
 38 that they had seen ; saying. Blessed be the King that cometh 
 in the name of the Lord : peace in heaven, and glory in the 
 
 39 highest. And some of the Pharisees from among the multi- 
 
 40 tude said unto him. Master, rebuke thy disciples. And he 
 
 Mary, was about two miles from Jerusalem, at the south-east base of the 
 Mount of Olives. 
 
 30. A colt tied. See my Commentary on Mark, p. 181. 
 
 Whereon yet never man sat, and therefore fit for sacred use (Num. xix. 2 ; 
 Deut. xxi. 3 ; i Sam. vi. 7). 
 
 35. Their garments, that is, their abhas, or outer robes of heavy plaid or 
 blanket. The disciples prepared housings for the colt to do Jesus royal 
 honours, as the companions of Jehu extemporized a throne (2 Kings ix. 13). 
 
 Set Jesus thereon, and they probably also led it by the bridle ; both cir- 
 cumstances pointing to royal honours given to Jesus. " Never did our 
 Saviour take so much state upon Him as now, that He was going towards 
 His Passion ; other journeys He measured on foot, without noise or train : 
 this with a princely equipage, and loud acclamation " (Hall). And yet with 
 it all there was humihty. He, who might have summoned a legion of angels, 
 rode on a borrowed ass, with the coai'se homespun plaids of His disciples for 
 princely housings. 
 
 36. They spread their clothes in the way. They spread their ahbas 
 on the road, that the colt bearing Jesus might walk upon them. The 
 disciples alone had heard the predictions of the Passion, which they had not 
 understood, and which were now forgotten in the outburst of popular 
 enthusiasm. 
 
 y]. The whole multitude. The full significance of the shouts can only be 
 seen when the various exclamations recorded by all the four evangelists are 
 placed together. See my Commentary on St. Mark's Gospel, note on xi. 9. 
 
 39. Rebuke Thy disciples. Luke alone records the interference of the 
 Pharisees, and the tears of Jesus. The Pharisees sneer at the shouting crowd, 
 
 [ Continued on p. 211. 
 
210 
 
 THE GOSPEL OF ST. LUKE. 
 
 .e^^ 
 
 tl I S I t^ I ri;v-|| 
 
XIX. 45-] THE TEMPLE CLEANSED. 211 
 
 answered and said unto them, I tell you, that if these should 
 hold their peace, the stones would immediately cry out. 
 
 41 And when he was come near, he beheld the city, and wept 
 
 42 over it, saying. If thou hadst known, even thou, at least in 
 this thy day, the things which belong unto thy peace ! but 
 
 43 now they are hid from thine eyes. For the days shall come 
 upon thee, that thine enemies shall cast a trench about thee, 
 and compass thee round, and keep thee in on every side, 
 
 44 and shall lay thee even with the ground, and thy children 
 within thee ; and they shall not leave in thee one stone upon 
 another ; because thou knewest not the time of thy visitation. 
 
 45 And he went into the temple, and began to cast out them 
 
 and reprove Jesus for accepting Messianic honours. Jesus despises the con- 
 tempt of the proud and accepts the praise of the humble. 
 
 40. Stones . . . cry out. Perhaps a Jewish proverb (Hab. ii. 11). 
 Whether men praise Christ or not, He must be praised. 
 
 41. Wept over it. As the people shouted, Jesus' thoughts were far away. 
 His gaze was fixed on Jerusalem, " that killest the prophets." He read the 
 doom of the city in the near future. Tears streamed down His cheeks, and 
 the disciples who walked beside Him alone heard Him, in the midst of the 
 sea of acclamation, lamenting over the fate of the city and nation. The 
 Saviour sympathetically suffering in the midst of His triumphant entry. 
 
 42. If thou hadst known, etc. If thou hadst known in this day — even 
 thou — the things which belong unto peace. Broken utterances, showing the 
 intensity of our Lord's sorrow. 
 
 43. Shall cast, etc. Shall cast up a palisade about thee. Our Lord fore- 
 sees and shudders at the terrible siege of Jerusalem. Titus, the Roman 
 general, constructed a palisade of stakes filled in with earth and branches, 
 and strengthened by a trench behind, which sheltered the besiegers. The 
 Jews burnt it in one of their desperate sallies, and it was replaced by a wall 
 which hemmed in the devoted city, which was to be reduced by famine. 
 
 44. And shall lay thee, etc. And shall dash thee to the ground. Compare 
 Josephus, Wars ofthejezvs, vii. i, § i. 
 
 And thy children within thee. Three millions of people, it is said, were 
 crowded in the city at a Passover festival when the siege began. 
 
 The time of thy visitation. The Messiah had come in mercy, and they 
 were about to refuse His salvation. 
 
 IL MONDAY. 
 
 The Temple cleansed a Second Time (xix. 45-48 ; Matt. xxi. 12-15 5 
 Mark xi. 15-18). 
 
 45. He went into the Temple. For the first cleansing, see John ii. 13-17. 
 Pilgrims came to Jerusalem from all parts of the world to keep the Passover, 
 and at Passover times the city was crowded to excess. The money spent in 
 the city during these feast occasions formed a great part of the means of 
 livelihood of the native Jews. The mob of citizens were persuaded that 
 
212 THE GOSPEL OF ST. LUKE. [XIX. 46. 
 
 46 that sold therein, and them that bought ; saying unto them, 
 It is written, My house is the house of prayer : but ye have 
 
 47 made it a den of thieves. And he taught daily in the temple. 
 But the chief priests and the scribes and the chief of the 
 
 48 people sought to destroy him, and could not find what they 
 might do : for all the people were very attentive to hear him. 
 
 Chap. XX. i And it came to pass, that on one of those days, 
 
 as he taught the people in the temple, and preached the 
 
 gospel, the chief priests and the scribes came upon hi77i with 
 
 2 the elders, and spake unto him, saying, Tell us, by what 
 
 authority doest thou these things 1 or who is he that gave 
 
 Jesus meant to take the bread out of their mouths, and their Hosannas 
 were changed to cries of "Crucify Him !" For the convenience of visitors, 
 one of the courts of the Temple was set apart for a market, where they could 
 buy what animals they needed for sacrifice. 
 
 46. It is written. Our Lord combined two Old Testament quotations 
 (Isa. Ivi. 7 and Jer. vii. ii). Compare Jer. vii. 5-II. The translation 
 thieves misses the picturesqueness of the original, which is robber or bandit. 
 The stir, wrangling, fierce words of dispute, made the Temple court re- 
 semble one of those caves where brigands quarrelled over the spoils, 
 
 47. Chief priests included — (i) the high priest ; (2) those who had been 
 high priests; (3) the chiefs of twenty-four courses (i Chron. xxiv.). The 
 various authorities mentioned all belonged to the great Sadducean party, who 
 found their chief source of wealth in this profanation of the Temple. 
 
 48. Were very attentive. Hiing upon Him. These verses show the 
 beginning of the resolution to get rid of Jesus by guile, which found expres- 
 sion in bribing Judas, in suborning false witnesses, and in exciting the people 
 to believe that Jesus wished to destroy the Temple, the source of their liveli- 
 hood as well as the centre of their religion. Luke omits (i) the healing of 
 the lame and blind in the Temple ; (2) the Hosannas of the children (Matt. 
 xxi. 14-17) ; and {3) the story of the fig tree (Mark xi. 12-14, 20-26). 
 
 in. TUESDAY. 
 
 1. The Questions by the Sanhcdrin, xx. 1-8 ; Matt. xxi. 23-27 ; 
 ^L'lrk xi. 27-33. 
 
 1 . The chief priests and the scribes . . . the elders. The three classes 
 of rulers who composed the SanJicdrin or high court at Jerusalem. Compare 
 my Commentary on Mark, p. 190. 
 
 The elders were the representatives of the people, and had existed in Israel 
 from the earliest times (Ex. xviii. 13-16, xix. 7; 2 Sam. xix. 11 ; i Kings 
 viii. 1-3 ; Jer. xxix. i ; Ezra v. 5, vi. 7-14). 
 
 2. By what authority. The Sanhcdrin were entitled by law to question 
 the claims of new teachers, and they did so usually by asking for — (i) the 
 certificate of a distinguished Rabbi who had taught the new teacher, or (2) 
 for some miraculous sign. They asked two questions : the one asked the 
 
XX. 1 4-] THE SANHEDRIN AND JESUS. 213 
 
 3 thee this authority ? And he answered and said unto them, 
 
 4 I will also ask you one thing ; and answer me : The baptism 
 
 5 of John, was it from heaven, or of men ? And they reasoned 
 with themselves, saying. If we shall say, From heaven; he 
 
 6 will say. Why then believed ye him jiot ? But and if we say, 
 Of men ; all the people will stone us : for they be persuaded 
 
 7 that John was a prophet. And they answered, that they 
 o could not tell whence // was. And Jesus said unto them. 
 
 Neither tell I you by what authority I do these things. 
 
 9 Then began he to speak to the people this parable : A certain 
 
 man planted a vineyard, and let it forth to husbandmen, and 
 
 10 went into a far country for a long time. And at the season 
 he sent a servant to the husbandmen, that they should give 
 him of the fruit of the vineyard : but the husbandmen beat 
 
 1 1 him, and sent /lim away empty. And again he sent another 
 servant : and they beat him also, and entreated ktm shame- 
 
 1 2 fully, and sent /ii'm away empty. And again he sent a third : 
 
 1 3 and they wounded him also, and cast /urn out. Then said 
 the lord of the vineyard, What shall I do ? I will send my 
 beloved son : it may be they will reverence /lim when they 
 
 14 see him. But when the husbandmen saw him, they reasoned 
 among themselves, saying. This is the heir : come, let us kill 
 
 kind of authority which Jesus claimed for His work ; the other demanded the 
 agency through whom the authority had been bestowed. The second question 
 gave point to the first ; the Sanhedrin were able to allege that they, the usual 
 agency, had not given any authority to the Teacher of Nazareth. He was an 
 unlicensed Teacher ; for every Rabbi had his certificate, and every priest his 
 ordination. 
 
 4. The baptism of John, Jesus stood confronting the deputation with 
 His counter question, and as they hesitated came the sharp Answer me. 
 Was John a prophet of Jehovah or an unlicensed teacher ? If John was a 
 prophet, he had testified of Jesus, and the word of a prophet of Jehovah was 
 even legally higher than that of the Sanhedrin. 
 
 7. They could not tell. The one thing they thought of was what would 
 pay best in the circumstances, and said what, as commonly happens, made 
 them ridiculous. 
 
 2. The Labourers in the Vineyard, 9-19 ; Matt. xxi. 33-45 ; Mark xii. 1-12. 
 
 9. Let it forth. A band of vine-dressers rented the vineyard, and were 
 to pay the rent in kind (ver. 10). See my Com. on Mark, pp. 192-94. 
 
 10. Beat him. All the evangelists note the ^r^7t/m^ insolence. 
 
 14. Come, let us kill him. See the dramatic intensity of the scene : Jesus 
 speaking to the people a story natural enough, vividly realistic, and made 
 
214 THE GOSPEL OF ST. LUKE. [XX. 1 5. 
 
 15 him, that the inheritance may be ours. So they cast him out 
 of the vineyard, and killed him. What therefore shall the 
 
 16 lord of the vineyard do unto them? He shall come and 
 destroy these husbandmen, and shall give the vineyard to 
 others. And when they heard //, they said, God forbid. 
 
 1 7 And he beheld them, and said. What is this then that is 
 written. The stone which the builders rejected, the same is 
 
 1 8 become the head of the corner ? Whosoever shall fall upon 
 that stone shall be broken ; but on whomsoever it shall fall, it 
 will grind him to powder. 
 
 19 And the chief priests and the scribes the same hour sought 
 to lay hands on him ; and they feared the people : for they 
 
 20 perceived that he had spoken this parable against them. And 
 
 more than usually exciting by the evident meaning in it ; the deputation 
 from the Sanhedrin in the background, seeing and hearing it all, and knowing 
 of the thrice-planned plot to kill Jesus, and of the advice of Caiaphas, but 
 yesterday spoken, that one man should be slain for the whole people. 
 
 15. Cast him out (Matt. xxi. 39 ; Mark xii. 8). The idea seems to be a 
 struggle in which the son is dragged out of the vineyard and there slain. 
 
 16. He shall come and destroy these husbandmen. Matthew says that 
 this was an exclamation from the people who were listening ; their indignation 
 had been excited by the vivid, graphic story, and they could not restrain 
 themselves. 
 
 God forbid. " The groan of the Jewish people, when the truth that they 
 were indeed rejected burst upon them. It woke an echo even in the heart of the 
 apostle of the Gentiles. The expression occurs ten times in the Epistle to 
 the Romans alone " (Farrar). 
 
 17. The stone which the builders rejected (Ps. cxviii. 22, 23 ; compare 
 Acts iv. II; I Pet. ii. 7). These verses about the rejected stone may be 
 looked upon as another parable — a parable within a parable. "The men 
 who have just been compared to vine-dressers now become builders, and the 
 heir cast out of the vineyard and murdered is now a stone thrown aside as 
 useless. But the new figure enables Jesus to give a glimpse of what is to 
 happen to Himself after evil men have wrought their worst . . . He will be 
 raised to a place of power, an object of admiration to friends, a source of 
 dismay to foes " (Bruce). 
 
 19. He had spoken this parable against them. This parable has been 
 commonly interpreted in the following way : — The vineyard is the kingdom of 
 (]od, first given in charge to the Jews, and then, after their rejection of 
 Christ, to the Gentiles. God prepared and planted this vineyard. He 
 fenced the Jewish people off from their neighbours— (i) by placing them in 
 such a secluded, defensible land ; and (2) by surrounding them with the cere- 
 monial law, " the middle wall of partition," and separating them from all 
 idolatrous nations. God looked for fruit, but got none ; the people were 
 unfaithful to their covenant. He sent servants, prophets, and they were 
 shamefully entreated. The speech of Stephen before the Sanhedrin (Acts 
 vii.) is almost a sermon on this parable. 
 
XX. 2 7-] TRIBUTE. 215 
 
 they watched him^ and sent forth spies, which should feign 
 themselves just men, that they might take hold of his words, 
 that so they might deliver him unto the power and authority 
 
 21 of the governor. And they asked him, saying, Master, we 
 know that thou sayest and teachest rightly, neither acceptest 
 
 " thou the person of a7ty, but teachest the way of God truly : 
 
 22 Is it lawful for us to give tribute unto Caesar, or no ? 
 
 23 But he perceived their craftiness, and said unto them, Why 
 
 24 tempt ye me ? Shew me a penny. Whose image and super- 
 
 25 scription hath it? They answered and said, Caesar's. And 
 he said unto them, Render therefore unto Caesar the things 
 which be Caesar's, and unto God the things which be God's. 
 
 26 And they could not take hold of his words before the people : 
 and they marvelled at his answer, and held their peace. 
 
 27 Then came to him certain of the Sadducees, which deny that 
 
 3. Catching Questions. 
 
 (i) The Pharisees ask about Tribute Money, 20-26; Matt. xxii. 15-22; 
 Mark xii. 13-17. 
 
 20. Should feign themselves just men. This was a new kind of attack, 
 with the intention of entrapping Jesus in such a fashion that merciless Rome 
 must interfere. Mark tells us that the Herodians or Roman party were sent 
 along with Pharisees, who might represent scrupulous Jews who had real 
 difficulties to lay before a distinguished Rabbi. 
 
 21. Person. Meant — (i) a mask through which an actor spoke; (2) an 
 assumed character ; (3) here, the outward appearance. 
 
 22. Lawful to give tribute. Jewish patriots denounced tribute payment 
 — (i) because Roman money, stamped with the image of the Emperor, sinned 
 against the Second Commandment ; (2) because the Jewish land belonged to 
 Jehovah, and could pay no secular taxes. If Jesus said No, the Herodians 
 would denounce Him to Pilate the governor ; if He said Yes, the Pharisees 
 would proclaim His apostasy to the people. 
 
 25. "Which be Caesar's. The Pharisees had a maxim : He, -whose coin is 
 current, is king of the land. They said, Is it lawful to give ; Jesus said, 
 Give back. 
 
 The things that are God's. "Give back to God that which has the 
 image and superscription of God, the soul" (Erasmus). All men owe some- 
 thing to what represents social order ; but there is a wider life, in which they 
 also live, and which extends beyond time. They owe duties to it also, and 
 to God their Maker and Redeemer. 
 
 (2) The Sadducees ask about the Resurrection, 27-40 ; Matt. xxii. 23-33 5 
 Mark xii. 18-27. 
 
 27. The Sadducees were the small but powerful party of the priestly 
 aristocracy who were supported by the temple dues, and had come to regard 
 
2l6 THE GOSPEL OF ST. LUKE. [xx. 28. 
 
 28 there is any resurrection ; and they asked him, saying, Master, 
 Moses wrote unto us. If any man's brother die, having a wife, 
 and he die without children, that his brother should take his 
 
 29 wife, and raise up seed unto his brother. There were there- 
 fore seven brethren : and the first took a wife, and died 
 
 30 without children. And the second took her to wife, and he 
 
 31 died childless. And the third took her; and in like manner 
 
 32 the seven also : and they left no children, and died. Last of 
 3:^ all the woman died also. Therefore in the resurrection 
 
 34 whose wife of them is she ? for seven had her to wife. And 
 Jesus answering said unto them. The children of this world 
 
 35 marry, and are given in marriage : but they which shall be 
 accounted worthy to obtain that world, and the resurrection 
 from the dead, neither marry, nor are given in marriage : 
 
 36 neither can they die any more : for they are equal unto the 
 angels ; and are the children of God, being the children of 
 
 37 the resurrection. Now that the dead are raised, even Moses 
 shewed at the bush, when he calleth the Lord the God of 
 
 religion as a matter of profitable living rather than as a heartfelt faith. 
 Their creed consisted mainly in denials, and they denied " the immortality of 
 the soul, and the rewards and punishments of another life." 
 
 28. Moses wrote. The Sadducees rejected the traditions of the elders y 
 and refused to accept anything which was not found literally in the Penta- 
 teuch. The law they quote is to be found in Deut. xxv. 5-10; Ruth iii. 13. 
 The first child by the second marriage was looked on as belonging to the 
 late husband, ^^ that his name be not put out of Israel." The law was com- 
 monly called levirate lazv, from levir, a brother-in-law. The law on this 
 subject is not peculiar to the Jews, but is found amongst various Oriental 
 nations, ancient and modern. The question put was a common subject for 
 discussion among Jewish casuists, and the common answer was that the 
 woman would be the wife of the first husband. Our Lord brushes aside all 
 such casuistry, and goes down into the principles of the new life. 
 
 34. The children of this world. Jesus' answer includes the following 
 contrasts: (i) the children of this world, and those of the world to come; 
 (2) dying and dying no more ; (3) marrying -xn^X not jnarrying ; (4) birth into 
 this world naturally, birth into the world to come by the resurrection ; (5) 
 children of men, children of God. The argument seems to be, that where 
 there is no death, there need be no increase, and therefore no marriage. The 
 resurrection is the resurrection of the just for them who are woi-thy. The 
 spiritual body which comes to us through the resurrection is so different from 
 the natural body (i Cor. xv. 40-56), that men become as angels. 
 
 37. At the bush. R. V., in the place concerning the bush, or the por- 
 tion of Exodus (iii. 1-6) called " The bush.'" The Old Testament was divided 
 into sections, with titles corresponding to the contents, and these are alluded 
 to in the New Testament ; Rom. xi. 2, " in Elias.'" Our Lord might have 
 quoted other Old Testament Scriptures, but for the Sadducees' sake, whom 
 
XX. .\6.] JESUS' COUNTER QUESTION. 2TJ 
 
 38 Abraham, and the God of Isaac, and the God of Jacob. For 
 he is not a God of the dead, but of the living : for all live 
 unto him. 
 
 39 Then certain of the scribes answering said. Master, thou 
 
 40 hast well said. And after that they durst not ask him any 
 
 41 question at all And he said unto them, How say they that 
 
 42 Christ is David's son? And David himself saith in the book 
 of Psalms, The Lord said unto my Lord, Sit thou on 
 
 43 my right hand, till I make thine enemies thy footstool. 
 
 44 David therefore calleth him Lord, how is he then his son ? 
 
 45 Then in the audience of all the people he said unto his 
 
 46 disciples, Beware of the scribes, which desire to walk in long 
 robes, and love greetings in the markets, and the highest seats 
 
 He is addressing, He quotes from the Pentateuch, the portion they paid most 
 reverence to. 
 
 38. He is not a God of the dead. The argument is, if God is the 
 covenant God of Abraham, Isaac, and Jacob, in the sense that He revealed 
 Himself to them in special fashion, and made known in dim outline His 
 covenant of grace, to be afterwards fulfilled by His choice of the Jewish 
 nation and His promise of a Messiah, then there must be a life beyond the 
 present, for all these men died looking to the future. Jehovah would never 
 have called Himself the God of Abraham, Isaac, and Jacob, if these holy 
 men of old, after short lives full of earth's ills, had become "mere heaps of 
 crumbling dust." You Sadducees acknowledge the Pentateuch and the 
 covenant relationship therein described, and you ought to see that these men 
 who are really within this covenant must live continuously. 
 
 All live unto Him. Words added by Luke alone, and implying the close 
 relation between the life of God and the life of His children (John xv. 1-8). 
 
 39. Thou hast well said. The better-minded Pharisees were glad to hear 
 so convincing a statement for the doctrine of the resurrection, 
 
 4. Jesiis' Counter Qttestion, 41-47 ; Matt. xxii. 41-46 ; Mark xii. 35-37. 
 
 41. That Christ is David's son. That the Christ is David's sou. Matthew 
 enables us to see the drift of Jesus' question more clearly. He had first asked. 
 What think ye of the Christ? Whose son is he? The familiar answer came 
 to their lips, then came the question in the text. 
 
 44, Calleth him Lord. Jesus quotes from Psalm ex., which was reckoned 
 Messianic by the great majority of Jewish interpreters. The Jewish nation 
 did not see in Him a Messiah's signs, because they were looking for a human, 
 and not for a divine Christ. 
 
 46. Beware. These three verses which describe— (i) the ambition ; (2) the 
 avarice ; (3) the hypocrisy of the scribes, are a short summary of the long address 
 in Matt, xxiii. The address was given in the audience of all the people. 
 
 Long robes, with broad phylacteries and long fringes. 
 
 Markets, The chief places of resort, where there were booths for sale of 
 fruit, confections, etc. 
 
 Highefet seats. Special seats were reserved in the synagogue, in front of 
 the ark with the law, for the elders or rulers. 
 
2l8 THE GOSPEL OF ST. LUKE. [XX. 47. 
 
 47 in the synagogues, and the chief rooms at feasts; which 
 devour widows' houses, and for a shew make long prayers : 
 the same shall receive greater damnation. 
 
 Chap. XXI. i And he looked up, and saw the rich men casting 
 
 2 their gifts into the treasury. And he saw also a certain poor 
 
 3 widow casting in thither two mites. And he said, Of a truth 
 I say unto you, that this poor widow hath cast in more than 
 
 4 they all : for all these have of their abundance cast in unto 
 the offerings of God : but she of her penury hath cast in all 
 the living that she had. 
 
 5 And as some spake of the temple, how it was adorned with 
 
 Rooms. Places or seats at feasts. 
 
 47. Devour widows' houses, etc. Their pretended piety had given them 
 positions of trust, as guardians of widows and orphans, and they rob these 
 under their care. Josephus tells us that the Pharisees had frequently very 
 great influence over the Jewish women, and used it as our Lord describes. 
 
 5. The Widow s Two Alites, xxi. 1-4 ; Mark xii. 41-44. 
 
 1. Treasury. In the great central court of the Temple, into which women 
 might go, stood on one of the sides thirteen brazen chests called the treasury, 
 for receiving the people's offerings — nine for the sacrifice-tribute or money-gifts 
 instead of sacrifices, and four for free-will offerings. 
 
 2. Two mites. The smallest copper coin in use amongst the Jews, two of 
 which was the smallest offcrmg alloived to be given into the treasury. 
 
 3. Hath cast in more, although it was the smallest offering possible. 
 Amid all the chaff of seeming religion Jesus picked out the grain of spirituality. 
 God measures our charity not by its amount, but by our means, and by the 
 spirit in which we give. Those who give most often give the least. 
 
 4. Of their abundance. Of their superfluity, out of their overplus. The 
 point which our Lord enforces by the remark is, that the essence of charity is 
 self-denial. 
 
 6. The Doom of the Temple, and the End of all things, xxi. 5-36 ; Matt. xxiv. ; 
 
 Mark xiii. 
 
 Luke omits — (i) the incident of the Greeks, who ask to see Jesus (John xii. 
 20-22) ; (2) Plis exclamations of triumph (John xii. 23) ; (3) the prediction of 
 the Passion (John xii. 24-28) ; (4) the heavenly voice (John xii. 28-30) ; (5) the 
 prediction of triumph through sujfering (John xii. 31-36) ; (6) J J is rejection by 
 the people (John xii. 37-50). 
 
 5. As some spake. Luke resumes, when after this final rejection our Lord 
 left the Temple on Tuesday afternoon never to return. As they went out, His 
 disciples, Galilean peasants, admired the great stones. Jcbus, whose thoughts 
 were upon the future, predicted the destruction of the Temple in words which 
 have been literally fulfilletl. They went in silence across the Kedron valley 
 towards liethany. When they reached the crest of Olivet, Jesus sat down with 
 His face to the Temple, and His disciples, who sat next Him, asked Him to tell 
 
XXI. 12.] THE SIEGE OF JERUSALEM. 219 
 
 6 goodly stones and gifts, he said, As for these things which ye 
 behold, the days will come, in the which there shall not be 
 left one stone upon another, that shall not be thrown down. 
 
 7 And they asked him, saying, Master, but when shall these 
 things be ? and what sign zvill the7-e be when these things shall 
 
 8 come to pass? And he said, Take heed that ye be not 
 deceived : for many shall come in my name, saying, I am 
 Christ ; and the time draweth near : go ye not therefore after 
 
 9 them. But when ye shall hear of wars and commotions, be 
 not terrified : for these things must first come to pass ; but 
 
 10 the end is not by and by. Then said he unto them, Nation 
 shall rise against nation, and kingdom against kingdom : 
 
 1 1 and great earthquakes shall be in divers places, and famines, 
 and pestilences ; and fearful sights and great signs shall there 
 
 12 be from heaven. But before all these, they shall lay their 
 hands on you, and persecute you^ delivering you up to the 
 synagogues, and into prisons, being brought before kings and 
 
 them more particularly about those things He had mysteriously spoken of : 
 (i) The destruction of the Temple ; (2) the sign of His coming ; and (3) the 
 signs of the end of the world. In His answer our Lord follows the order 
 of their questions, but, as in Old Testament prophecy, the event in the fore- 
 ground is always surrounded with a halo which shades off into the far future, 
 and the destruction of Jerusalem is itself a prophecy of the end of all things. 
 
 Goodly stones and gifts. Goodly stones and offerings. The buildings 
 included magnificent columns, arches, and porticoes, many of them offerings 
 of the faithful. Some of the stones were of immense size. 
 
 6. Shall not be left one stone. No portion remains of what Jesus and 
 His disciples were gazing at. "It is not the Jewish Temple that is to be 
 eternal." 
 
 8. Take heed. Our Lord is anxious to make His disciples know that there 
 is suffering before Him and them. "The four moral keynotes of this dis- 
 course on the last things are — Beware, watch, endnre, pray " (Farrar). 
 
 9. Wars and commotions. Wars and tumults. The forty years between 
 the crucifixion of Jesus and the destruction of Jerusalem were full of disturb- 
 ances among men and in nature. The Jews rose in insurrection in the reigns 
 of Caligula, Claudius, and Nero, and were massacred in the cities of Alex- 
 andria, Seleucia (where 50,000 perished), Cfesarea, and Tyre. The Germans, 
 the Britons, and the Gauls rose in revolt. The partisans of Vitellius, Galba, 
 Otho, and Vespasian filled the empire with civil war. 
 
 11. Great earthquakes, etc. And there shall be great eat-thquahes, and in 
 divers places famines and pestilences, and there shall be terrors and great signs 
 
 from heaven. Earthquakes were terribly frequent during these forty years ; 
 we hear of them in Rome, Crete, Phrygia, Proconsular Asia, Achaia, Syria, 
 and Macedonia. Fatnine broke out again in the reign of Claudius. A great 
 pestilence spoken of with horror by Tacitus and by Suetonius slew 30,000 in 
 Rome alone in the year 65 a.d. 
 
 12. Synagogues. The local Sanhedrin or courts were usually held in the 
 
2 20 THE GOSPEL OF ST. LUKE. [xXL 1 3. 
 
 13 rulers for my name's sake. And it shall turn to you for 
 
 14 a testimony. Settle it therefore in your hearts, not to 
 
 1 5 meditate before what ye shall answer : for I will give you a 
 mouth and wisdom, which all your adversaries shall not be 
 
 1 6 able to gainsay nor resist. And ye shall be betrayed both by 
 parents, and brethren, and kinsfolks, and friends ; and some 
 
 1 7 of you shall they cause to be put to death. And ye shall be 
 
 1 8 hated of all vieii for my name's sake. But there shall not an 
 
 1 9 hair of your head perish. In your patience possess ye your 
 
 20 souls. And when ye shall see Jerusalem compassed with 
 
 2 1 armies, then know that the desolation thereof is nigh. Then 
 let them which are in Judaea flee to the mountains; and 
 let them which are in the midst of it depart out ; and let not 
 
 22 them that are in the countries enter thereinto. For these be 
 the days of vengeance, that all things which are written may 
 
 23 be fulfilled. But woe unto them that are with child, and to 
 them that give suck, in those days ! for there shall be great 
 
 24 distress in the land, and wrath upon this people. And they 
 shall fall by the edge of the sword, and shall be led away 
 
 synagogues. Peter, John, and Paul were taken before the Sanhedrin (Acts iv. 
 3-23, V. 17, 27-41, xxiii. i). Kings and rulers (Acts xxi. 34-37, xxiv. 10-22, 
 XXV. i-ii, xxvi. 1-23; 2 Tim, iv. 16). Paul's appearance before courts or 
 rulers was always used by him as a means of preaching the gospel or testifying 
 for Christ. 
 
 14. Not to meditate. They were to speak from the heart rather than from 
 the head. Christ's advocates will have full instructions. 
 
 16. Some of you. Tradition says that four at least out of the faithful 
 eleven died martyrs. Domestic enemies were added to official persecutions. 
 
 17. Hated (i Pet. ii. 12, iv. 14; Acts xxiv. 5, xxviii. 22), 
 
 18. Hair of your head (Matt. x. 30 ; Luke xii. 7 ; Acts xxvii. 34). God 
 takes charge of His own even in martyr death. 
 
 19. In your patience. In your patience ye shall win your souls. Heroic 
 perseverance wins the crown. 
 
 20. Jerusalem compassed. Compare my Commentary on Si. Mark's 
 Gospel, notes on xiii. 14. 
 
 21. Flee to the mountains. When the Roman armies approached Jeru- 
 salem, the Christians, in consequence of this warning, left the city and went 
 to Pella, among the hills to the south-east of the Sea of Galilee, and so escaped 
 the liorrors of the siege. 
 
 23. Them that give suck. The heart of Jesus feels most for them that 
 suffer most, and in times of insurrection these are the women and children. 
 
 24. Fall by the edge of the sword. More than a million of Jews were 
 slaughtered during the terrible siege (Milman's History of the JnvSy ii. 16, 
 and Josephus), while 97,000 were sent as slaves " among all nations." Since 
 then, Saracens, Persians, Turks, Franks, Normans, Kurds, and Ottomans 
 have in succession trodden down Jerusalem. 
 
XXI. 34-] THE SIEGE OF JERUSALEM. 221 
 
 captive into all nations : and Jerusalem shall be trodden 
 down of the Gentiles, until the times of the Gentiles be 
 fulfilled. 
 
 25 And there shall be signs in the sun, and in the moon, and 
 in the stars; and upon the earth distress of nations, with 
 
 26 perplexity; the sea and the waves roaring; men's hearts 
 failing them for fear, and for looking after those things which 
 are coming on the earth : for the powers of heaven shall be 
 
 27 shaken. And then shall they see the Son of man coming in 
 
 28 a cloud with power and great glory. And when these things 
 begin to come to pass, then look up, and lift up your heads ; 
 
 29 for your redemption draweth nigh. And he spake to them a 
 
 30 parable; Behold the fig tree, and all the trees; when they 
 now shoot forth, ye see and know of your own selves that 
 
 31 summer is now nigh at hand. So likewise ye, when ye see 
 these things come to pass, know ye that the kingdom of God 
 
 32 is nigh at hand. Verily I say unto you, This generation 
 
 33 shall not pass away, till all be fulfilled. Heaven and earth 
 shall pass away : but my words shall not pass away. 
 
 34 And take heed to yourselves, lest at any time your hearts 
 be overcharged with surfeiting, and drunkenness, and cares 
 
 25. There shall be signs. Our Lord passes from the siege of Jerusalem to 
 His second coming. His language is as apocalyptic as that in Revelation. 
 The words are not to be taken literally, but there is a reference to the " new 
 heavens and the new earth, wherein dwelleth righteousness " (2 Pet. 
 iii. 7-13). 
 
 26. The powers of heaven. An obscure phrase, meanmg, perhaps, the 
 physical forces that control the movements of the heavenly bodies. 
 
 27. The Son of Man coming. The words may refer to more than one 
 event, for prophecy sees in one world-crisis the premonition of others, and 
 finally of the end of all things. The Son of Man comes in every great world- 
 crisis (Matt. xvi. 17, 28), and each coming, seen, like all spiritual events, by the 
 soul and not by the senses, is a foreshadowing of His coming when every eye 
 shall see Him. 
 
 29. Fig tree. The sprouting of the fig tree twigs was a sure sign of the 
 ripening of the barley harvest and of the presence of summer ; the signs 
 Jesus had given were as sure of the fall of Jerusalem and of future world- 
 crises. 
 
 32. This generation. Jesus had spoken of two things, — the one the sign 
 or foreshadowing of the other, — and this doubleness of thought must be 
 continued : (i) Some of those with Him were to see in their time the 
 destruction of Jerusalem ; (2) the race of men will last till the end of all 
 things come. 
 
 34. Surfeiting and drunkenness. This discourse is a solemn warning to 
 be prepared for the approach of the end of all things. Luke, who, says 
 
 4 
 
222 THE GOSPEL OF ST. LUKE. [xXL 35. 
 
 35 of this life, and so that day come upon you unawares. For 
 as a snare shall it come on all them that dwell on the face of 
 
 36 the whole earth. Watch ye therefore, and pray always, that 
 ye may be accounted worthy to escape all these things 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 he went out, and abode in the mount that is called the 
 
 38 mount of Olives. And all the people came early in the 
 morning to him in the temple, for to hear him. 
 
 Chap. XXII. i Now the feast of unleavened bread drew nigh, 
 
 2 w^hich is called the passover. And the chief priests and 
 scribes sought how they might kill him ; for they feared the 
 people. 
 
 3 Then entered Satan into Judas surnamed Iscariot, being 
 
 4 of the number of the twelve. And he went his way, and 
 communed with the chief priests and captains, how he might 
 
 5 betray him unto them. And they were glad, and covenanted 
 
 6 to give him money. And he promised, and sought oppor- 
 tunity to betray him unto them in the absence of the multitude. 
 
 Perowne, is at special pains to record all our Lord's teaching against sen- 
 suality and worldliness, has preserved this verse. 
 
 35. As a snare (Isa. xxiv. 17 ; Rom. xi. 9 ; i Tim. iii. 7). 
 
 IV. WEDNESDAY. 
 
 Jesus in quiet at Bethany— Judas, the Traitor, at Jerusalem, xxii. 1-6 ; 
 Matt. xxvi. 14-16; Mark xiv. 1-2, lo-ii. 
 
 1. The feast, etc. The Passover was held on the 14th Nisan, and the 
 feast of unleavened bread began on the 15th, and lasted seven days. 
 
 2. Might kill Him. Might put Him to death. His seizure in public would 
 provoke a tumult, and then the Romans would interfere. The Sauhcdrin had 
 i"ound it impossible to entrap Ilim by subtle argument in such a way as would 
 expose Him to the vengeance of the people or the alarms of Pilate (xx. 20-26). 
 They were prepared to wait till after the feast (Mark xiv. 2), when the 
 treachery of Judas gave them an opportunity not to be neglected. 
 
 3. Satan entered. John shows how the tempter gradually got complete 
 possession of the traitor (xii. 4 ; xiii. 2, 27). He began at the supper in 
 Bethany. An evil thought grows in intensity and force, and we should be on 
 our guard to resist it in the beginning, ere it gets too strong for us. Judas was 
 the only Judcan Jew among the Twelve (ji. 103). 
 
 4. Captains. The officers of the Jewisji Tcmjile guard under the command 
 of the Sauhcdrin. A deliberate bargain was struck, and 30 shekels, or 120 
 denarii, the common price of a slave, were paid over — four months' wages of a 
 working man. 
 
 6, In the absence, etc. Without tumult. 
 
XXIT. 13.] THE LAST SUPPER. 
 
 223 
 
 7 Then came the day of unleavened bread, when the 
 
 8 passover must be killed. And he sent Peter and John, 
 saying, Go and prepare us the passover, that we may eat. 
 
 9 x\nd they said unto him, Where wilt thou that we prepare ? 
 
 10 And he said unto them, Behold, when ye are entered into the 
 city, there shall a man meet you, bearing a pitcher of water ; 
 
 1 1 follow him into the house where he entereth in. And ye shall 
 say unto the goodman of the house. The Master saith unto thee, 
 Where is the guest-chamber, where I shall eat the passover 
 
 1 2 with my disciples ? And he shall shew you a large upper room 
 
 13 furnished : there make ready. And they went, and found as 
 he had said unto them : and they made ready the passover. 
 
 v. THURSDAY. 
 
 I. Preparation for the Passover, 7-13 ; Matt. xxvi. 17-19 
 Mark xiv. 12-16. 
 
 7. When the Passover, etc. On which the Passover must be sacrificed. It 
 is presupposed in the following notes that the Lord's Supper was instituted 
 on the day before the Jewish Passover. See my Com. on Mark, xiv. 12. 
 
 8. Peter and John. The premeditated treachery of Judas and the known 
 hostility of the Sanhedrin compelled our Lord to take precautions against 
 surprise. He entrusted the preparation to the two favourite disciples, indi- 
 cated the place by a secret sign (a man carrying water), and asked His dis- 
 ciples to keep watch in Gethsemane while He prayed. Life, God's gift, is 
 not to be thrown away, but to be surrendered when God claims it. 
 
 II. The guest-chamber. This word is rendered inn'm ii. 7. From the 
 phrase in Matthew, " Go into the city, to such a man," it is inferred that 
 the house belonged to a disciple ; some say to Mary, the mother of Mark, for 
 in her house the disciples were accustomed to asseml:)le after the resurrection. 
 It was probably the room which witnessed the first assembly of the Christian 
 Church and the descent of the Holy Spirit. 
 
 13. Made ready the Passover. The preparation included not merely the 
 purchase and slaughter of the paschal lamb, but providing some unleavened 
 cakes, three or four cups of wine mixed with water, the charoseth or sauce, 
 and the bitter herbs. The house had to be carefully purged of leaven, 
 but this purging was included in what the master of the house had done. 
 
 The Passover was observed among the Jews in the time of our Lord in the 
 following fashion : — The company having taken their places, two or three flat 
 cakes or thin biscuits of unleavened bread (Ex. xii. 18), and four cups of red 
 wine mixed with water, being on the table before the master of the feast — 
 (i) He took one of the cups, called theci4p of consecration, and " gave thanks," 
 tasted the cup, and passed it round. (2) Water was then brought in, and first 
 the president and then the others washed. (3) The table was then set with 
 the bitter herbs (lettuce, endive, beet, succory, and horehound), the sauce 
 called charoseth (made of dates, raisins, figs, vinegar, etc., pounded and mixed 
 together), and the paschal lamb. (4) After thanksgiving, the president took a 
 portion of the bitter herbs, about " the size of an olive," and, dipping it in the 
 
224 THE GOSPEL OF ST. LUKE. [XXTL 14. 
 
 14 And when the hour was come, he sat down, and the 
 
 15 twelve apostles with him. And he said unto them, With 
 desire I have desired to eat this passover with you before 
 
 16 I suffer : for I say unto you, I will not any more eat thereof, 
 
 17 until it be fulfilled in the kingdom of God. And he 
 took the cup, and gave thanks, and said. Take this, and 
 
 18 divide // among yourselves: for I say unto you, I will not 
 drink of the fruit of the vine, until the kingdom of God shall 
 come. 
 
 19 And he took bread, and gave thanks, and brake //, and 
 gave unto them, saying, This is my body, which is given for 
 
 sauce, ate it, as did the others. (5) The second cup of wine was filled, and 
 then followed the haggadah or showing forth (i Cor. xi. 26). A child or pro- 
 selyte present asked, What mean ye by this service? (Ex. xii. 26), and the 
 president answered in prescribed fashion at great length. The first part of 
 the Hallel (Ps. cxiii.-cxiv.) was sung, and the second cup was solemnly 
 drunk. (6) The president again washed his hands, and, taking two of the 
 cakes of unleavened bread, broke them, gave thanks, and distributed them to 
 the company, each of whom took a portion, dipped it in the sauce, and ate it. 
 Some authorities maintain that if any stranger was present, he was presented 
 with a portion, but had no other share in the meal, a custom which sheds 
 light on Jesus giving the sop to Judas. (7) The paschal lamb was then eaten. 
 (8) After thanksgiving the third cup, ox cup of blessing (i Cor. x. 16), was 
 handed round. (9) I'hanks were given for the food received ; the fourth cup, 
 the cup of joy, was drunk, the second part of the Hallel (Ps. cxv.-cxviii.) 
 was sung, and the company separated. 
 
 2. Institution of the LonPs Slipper, 14-30; Matt. xxvi. 20-35; 
 Mark xiv. 1 7-26. 
 
 14. He Bat down. Of the nine separate actions in the Passover, (i), (2), 
 (4)> (5)> (6) ^'^^ distinctly mentioned by one or other of the Evangelists. The 
 Jewish feast passed over into the Christian when, after the seventh action, the 
 eating the paschal lamb, our Lord again took bread, which was not done at 
 the Passover feast, and gave a new meaning to the third cup or **cup of 
 blessing." Comp. my Commentary on Mark, p. 214, 
 
 15. With desire, etc. I have earnestly yearned. As with death near us we 
 may long to sit down once more at the Lord's Table ; for He was made like us. 
 
 16. I will not any more, etc. / linll not eat it. 
 
 Until it be fulfilled (R. V. ). The Passover was fulfilled in the new kingdom 
 when the Saviour, our Paschal Lamb, died on the cross to save His people. 
 Included in that one historical fulfilment there is a continuous fellowship with 
 Jesus through the Holy Spirit, which is the special characteristic of the 
 Christian dispensation, and which is most vividly represented in that act of 
 worship, the Lord's Supper, which is frequently called the Communion. 
 
 19. This is my body. Christ's life was part of His work as well as His 
 death ; Jesus' Ijody was given for us throughout His life as well as on the 
 cross (John vi. 59-60). 
 
XXII. 26.] THE LAST SUPPER. 225 
 
 20 you : this do in remembrance of me. Likewise also the cup 
 after supper, saying, This cup is the nQ\N testament in my 
 blood, which is shed for you. 
 
 2 1 But, behold, the hand of him that betrayeth me is with me 
 
 22 on the table. And truly the Son of man goeth, as it was 
 determined : but woe unto that man by whom he is betrayed ! 
 
 23 And they began to enquire among themselves, which of them 
 it was that should do this thing. 
 
 24 And there was also a strife among them, Avhich of them 
 
 25 should be accounted the greatest. And he said unto them. 
 The kings of the Gentiles exercise lordship over them ; and 
 they that exercise authority upon them are called benefactors. 
 
 26 But ye shall not be so : but he that is greatest among you, 
 let him be as the younger ; and he that is chief, as he that 
 
 20. This cup is the New Testament, or Covenant. There is an evident 
 reference to Jer. xxxi. 31-34 (Heb. viii., ix.) and to Ex. xxiv. 4-8. As 
 Moses, after reading the "book of the covenant" in the audience of the 
 people, had taken blood and sprinkled it on the people, saying, *' Behold the 
 blood of the covenant which the Lord hath made with me concerning all 
 these things," so the blood of Christ, to be shed for the sins of His people, 
 was to have a new and deeper purifying influence. This new promise of an 
 inward life of new obedience was to be translated out of the region of promise 
 into the realm of actual living experience in the hearts of His people, the 
 new Israel, through the shedding of the blood of Christ, the blood of the 
 new covenant or promise. Thus Matthew adds the words for the remission 
 of sins (Matt. xxvi. 28), and Paul, This do ye, as oft as ye drink it, in 
 remembrance of me (i Cor. xi. 25). 
 
 21. With me on the table. Compare Matt, xxvi, 21-25 5 Mark xiv. 
 18-21 ; John xiii. 21-26. 
 
 22. As it was determined. Acts ii. 23, iv. 27, 28 ; Rev. xiii. 8. 
 
 Woe unto that man. The words occur in all the first three Gospels, and 
 must have sunk deeply into the disciples' minds. John's account of the 
 whole scene is most graphic. Jesus full of pity for Judas, his sin, his remorse, 
 his suicide. 
 
 23. To inquire among themselves. Not to accuse each other of being the 
 betrayer ; but to be more suspicious of themselves than of their neighbours. 
 No one seems to have thought of Judas ; Mark tells us they all said, 
 Is it I? 
 
 24. A strife among them. Probably at the beginning of the meal, and 
 which Jesus answered first by washing the disciples' feet (John xiii. 2-12), and 
 then by this discourse on humility. 
 
 25. Benefactors. A title, Eue7'getcs or Benefactor, taken by many Eastern 
 kings (Antiochus VH, of Syria and Ptolemy IH, of Egypt), and frequently 
 stamped on their coins. The world calls a man great in power a benefactor : 
 Jesus will give the name to those only who are great in loving service. There 
 is a contrast perhaps between are called and let him be or let him become. 
 
 26. The younger. The word translated young may mean young men or the 
 
2 26 THE GOSPEL OF ST. LUKE. [XXIL 27. 
 
 27 doth serve. For whether is greater, he that sitteth at meat, 
 or he that serveth ? t's not he that sitteth at meat ? but I am 
 
 28 among you as he that serveth. Ye are they which have 
 
 29 continued with me in my temptations. And I appoint unto 
 you a kingdom, as my Father hath appointed unto me ; 
 
 30 that ye may eat and drink at my table in my kingdom, and 
 sit on thrones judging the twelve tribes of Israel. 
 
 31 And the Lord said, Simon, Simon, behold, Satan hath 
 
 32 desired ^o have you, that he may sift you as wheat : but I 
 have prayed for thee, that thy faith fail not : and when thou 
 
 :ii2i ^rt converted, strengthen thy brethren. And he said unto 
 him. Lord, I am ready to go with thee, both into prison, and 
 
 34 to death. And he said, I tell thee, Peter, the cock shall not 
 crow this day, before that thou shalt thrice deny that thou 
 
 35 knowest me. And he said unto them. When I sent you 
 without purse, and scrip, and shoes, lacked ye any thing? 
 
 '^d And they said, Nothing. Then said he unto them, But now, 
 
 servants. The inferior attendants in the synagogue were called the young 
 men, and the word is used in Acts v. 6 apparently in this sense. 
 
 27. As he that serveth. Jesus had just washed the disciples' feet, stained 
 with the dust of Bethany road (Phil. ii. 7). 
 
 28. In my temptations. Tenderness followincj reproof. The disciples 
 had remained faithful in many a time of trial when the crowd of casual 
 followers had forsaken the Master (John vi. 67). 
 
 29. I appoint unto you a kingdom. / bequeath to you a kingdom. They 
 had been sharers in His trials, and they are to partake in His triumph — (i) as 
 the apostles in the Church which the Holy Spirit was to create after the ascen- 
 sion, and (2) as sharers with Him in the heavenly kingdom. The appointed 
 path for both Him and them was through suffering to kingship, through loving 
 service to lordship. 
 
 3. Peter's Protestation, 31-38. 
 
 31. Simon. This was spoken on the way to the Mount of Olives (Mark 
 xiv. 27). Jesus had told the disciples that the night would bring trouble on 
 them which they could not bear. Peter had impetuously protested. Then 
 come the words of this solemn, tender appeal. Peter trusted to his own 
 fidelity, and yet he was the most imperilled. Jesus, who prayed for all, had 
 prayed specially for him. 
 
 Sift you. The metaphor is from the wheat sieve, and is essentially the 
 same as that of the winnowing fan. Were our Lord's words in Peter's mind 
 when He depicted vSatan seeking whom he might devour? (i Pet. v. 8). 
 
 32. When thou art converted, etc. When once thou hast ttirned again, 
 stablish thy brethren (i Pet. v. 10 ; John xxi. 17). 
 
 34. This day. The Hebrew day began at sunset. Peter's protestations 
 are given more fully in Matt. xxvi. 33 and John xiii. 37. 
 
 36. Then said He. (^clhscmanc was but a few yards oft", and yet Jesus has 
 thoughts for the future of the disciples. He had hitherto been with ihcm to 
 
XXII. 44-] GETHSEMANE. 
 
 227 
 
 he that hath a purse, let him take //, and hkewise his scrip : 
 and he that hath no sword, let him sell his garment, and buy 
 
 37 one. For I say unto you, that this that is written must yet 
 be accomplished in me. And he was reckoned among the 
 transgressors : for the things concerning me have an end. 
 
 38 And they said, Lord, behold, here are two swords. And he 
 said unto them, It is enough. 
 
 39 And he came out, and went, as he was wont, to the mount 
 
 40 of Olives j and his disciples also followed him. And when 
 he was at the place, he said unto them, Pray that ye enter 
 
 41 not into temptation. And he was withdrawn from them 
 
 42 about a stone's cast, and kneeled down, and prayed, saying, 
 Father, if thou be wiUing, remove this cup from me : never- 
 
 43 theless not my will, but thine, be done. And there appeared 
 
 44 an angel unto him from heaven, strengthening him. And 
 
 aid, sustain, strengthen, and guide. He reminds them of their former mis- 
 sions : when sent out without provision they had lacked nothing. After His 
 last conflict is ended, the disciples of a crucified malefactor could not fail to 
 be ill-treated. They must learn prudence, as men in an enemy's country. 
 They must be on their guard and provide against surprise. The world would 
 be openly hostile to them in the future, and self-defence would be necessary. 
 Our Lord, as His custom was, used metaphorical language. 
 
 37. Was reckoned among the transgressors. A plain intimation that He 
 was to die as a malefactor (Isa. liii. 12), and that they were to live as a 
 malefactor's followers. 
 
 For the things, etc. For that which concerneih Me must have ftdfil- 
 meiit. The disciples were told before the crucifixion that all these shameful 
 surroundings of death were foretold in Old Testament prophecy, and were 
 part of the Messiah's work. 
 
 38. Two swords . . . It is enough. " It was a last instance of the stolid 
 literalness by which they had so often vexed our Lord (Matt. xvi. 6-12) " 
 (Farrar). He put their words gently aside ; there was not time for further 
 explanation. 
 
 4. Gethsemane, 39-46 ; Matt, xxvi, 36-48 ; Mark xiv. 32-42. 
 
 40. Pray that ye. He was going to the last terrible struggle, and His 
 thoughts were that they might not be tempted as He was to be. Eight dis- 
 ciples remained to rest under the olive trees, and three were asked to watch 
 and warn Jesus if danger appeared. 
 
 41. Was withdrawn. The words imply that Jesus would fain have had 
 the sympathetic presence of the three with Him in His agony, but compelled 
 Himself to withdraw. 
 
 42. Remove this cup. The temptation which confronted our Lord in the 
 wilderness (iv. 6, 7), which met Him on the road to Caesarea Philippi (Mark 
 viii. 33)) — Messiahship without the cross, salvation without atonement, — met 
 Him here for the last time with gathered and overwhelming force. 
 
2 28 THE GOSPEL OF ST. LUKE. [XXIL 45. 
 
 being in an agony he prayed more earnestly : and his sweat 
 was as it were great drops of blood falling down to the 
 
 45 ground. And when he rose up from prayer, and was come 
 
 46 to his disciples, he found them sleeping for sorrow, and said 
 unto them, Why sleep ye ? rise and pray, lest ye enter into 
 temptation. 
 
 47 And while he yet spake, behold a multitude, and he that 
 was called Judas, one of the twelve, went before them, and 
 
 48 drew near unto Jesus to kiss him. But Jesus said unto him, 
 
 49 Judas, bctrayest thou the Son of man with a kiss? When 
 they which were about him saw what would follow, they said 
 unto him, Lord, shall we smite with the sword? 
 
 50 And one of them smote the servant of the high priest, and 
 
 51 cut off his right ear. And Jesus answered and said, Suffer ye 
 
 52 thus far. And he touched his ear, and healed him. Then 
 
 44. In an agony, *' How many thousands of Thy blessed martyrs liavc 
 welcomed no less tortures with smiles and gratulations ! . . . Whence had 
 they their strength but from Thee? If their weakness were thus undaunted 
 and prevalent, what was Thy power? It was the sad weight of the sin of 
 mankind : it was the heavy l)urden of Thy Father's wrath for our sin, that 
 thus pressed Thy soul, and wrung from Thee those bitter expressions " (Hall). 
 Verses 43 and 44 are of somewhat doubtful authenticity. 
 
 Drops of blood. The phrase has commonly been taken to mean that in our 
 Lord's agony blood-drops fell from Him, but, although a bloody sweat is an 
 admitted medical fact, this verse merely says that the sweat fell like clots of 
 blood. 
 
 S' Jesus taken prisoner, 47-53; Matt. xxvi. 47-56; Mark xiv. 43-52; 
 John xviii. 3-1 r. 
 
 47. One of the twelve. All the synoptic Gospels have these words. The 
 Kvangelists seem to be unable to get rid of the horror in the fact, one of the 
 'Jhvclvc bringing this armed multitude to seize the Master. 
 
 A multitude, consisting of— (i) some members of the Sanhedrin, *' the 
 chief priests and ciders" (Luke xxii. 52); (2) the officers and some of the 
 Temple guard of Jews under the command of the Sanhedrin (Luke xxii. 52 ; 
 John xviii. 12); (3) a Roman cohort and its captain, "the band" (John 
 xviii. 12; Acts xxi. 31); (4) servants, those doubtless armed with staves or 
 cudgels (Mark xiv. 43, 47). 
 
 49. Smite with the sword. It seems to be born in us, that force must be 
 met by force : so we i)crsecute and crush, and find that our persecutions only 
 cause what is j)crscculcd to increase and mullijily. 
 
 51. Suffer ye thus far. Sjjokcn j^robably to the men who were holding 
 Hnn, asking them to allow Him to raise His arm to heal once more. "These 
 snatches of dialogue— often of uncertain meaning from their fragmentary 
 character (Mark ix. 23 ; Matt. xxvi. 50; John viii. 25)— are inimitable marks 
 of genuineness " (Farrar). 
 
XXII. 57-] HEFORE THE SANHEDRIM. 229 
 
 Jesus said unto the chief priests, and captains of the temple, 
 and the elders, which were come to him. Be ye come out, as 
 
 53 against a thief, with swords and staves? When I was daily 
 with you in the temple, ye stretched forth no hands against 
 me : but this is your hour, and the power of darkness. 
 
 54 Then took they him, and led him, and brought him into 
 
 55 the high priest's house. And Peter followed afar off. And 
 when they had kindled a fire in the midst of the hall, and 
 
 56 were set down together, Peter sat down among them. But a 
 certain maid beheld him as he sat by the fire, and earnestly 
 looked upon him, and said, This man was also with him. 
 
 57 And he denied him, saying. Woman, I know him not. 
 
 52. Against a thief — a handil — 7vith sword and dub. The fight had been 
 fought and the battle won in Gethsemane, and our Lord preserves a regal 
 calm during the arrest, broken only by this word bandit. There is indignant 
 reproach in the word. 
 
 53. The power of darkness. The words are recorded by Luke alone. 
 This is the time when the powers of wickedness and ignorance, working 
 through human instruments, are victorious. 
 
 VI. FRIDAY. 
 
 I. The Jewish Trial. 2. Peter's Denials of Jesus, ^^'ji \ Mall. xxvi. 
 57-75 ; Mark xiv. 53-72; John xviii. 12-27. 
 
 54. Then took they Him. The order of events seems to have been — 
 
 (i) Jesus was taken to Annas, tlie father-in-law of Caiaphas, and the high 
 priest according to Jewish law, who questioned Him al>out His teaching, 
 His disciples, etc. During the examination He was struck by the officer in 
 charge (John xviii. 13, 19-24). 
 
 (2) Annas sent Him to Caiaphas, who examined Him in another part of the 
 palace, before a hastily-convened and irregular meeting of the Sanhedrin 
 (xxii. 54, 63-65 ; Mark xiv. 53-65 ; Matt. xxvi. 57-68). 
 
 (3) A formal meeting of the Sanhedrin was called at daybreak, the sentence 
 of the previous meeling confirmed, and Jesus was sent to Pilate (xxii. 66-71 ; 
 Mark xv. i ; Matt, xxvii. 1-2). 
 
 The high priest's house. To Caiaphas the high priest (yioXihevi). John 
 (xviii. 19-23) records a preliminary investigation before Annas, who briefly 
 questioned Jesus. 
 
 55. In the midst of the hall, or court. An Oriental house is usually 
 built round a rectangular court, and raised above it there are frequently 
 chambers supported not on a wall, but on pillars, sometimes screened with a 
 curtain, sometimes open. We may suppose the crowd of servants and followers, 
 I'eler among them, in the court gathered round the fire of coals, while in the 
 room, open on one side and lighted by torches, were the members of the 
 council and Jesus. The order of events seems to have been : (i) Shortly 
 after Peter's entrance, the maid that kept the door accosted him, looked 
 at him stedfastly (xxii. 56, R. V.), and declared that he had been with 
 Jesus ; he, confused with the glances of the bystanders, stammered out his 
 
230 THE GOSPEL OF ST. LUKE. [XXIL 58. 
 
 58 And after a little while another saw him, and said, Thou art 
 
 59 also of them. And Peter said, Man, I am not. And about 
 the space of one hour after another confidently affirmed, 
 saying, Of a truth this fellow also was with him : for he is a 
 
 60 Galilaean. And Peter said, Man, I know not what thou 
 sayest. And immediately, while he yet spake, the cock crew. 
 
 61 And the Lord turned, and looked upon Peter. And Peter 
 remembered the word of the Lord, how he had said unto 
 
 62 him, Before the cock crow, thou shalt deny me thrice. And 
 Peter went out, and wept bitterly. 
 
 dl And the men that held Jesus mocked him, and smote him. 
 
 64 And when they had blindfolded him, they struck him on the face, 
 and asked him, saying, Prophesy, who is it that smote thee ? 
 
 65 And many other things blasphemously spake they against him. 
 
 66 And as soon as it was day, the elders of the people and 
 the chief priests and the scribes came together, and led him 
 
 67 into their council, saying, Art thou the Christ? tell us. And 
 
 68 he said unto them. If I tell you, ye will not believe : and if 
 
 69 I also ask you^ ye will not answer me, nor let me go. Here- 
 after shall the Son of man sit on the right hand of the power 
 
 first denial. (2) Peter retired towards the darkness of the porch, and there 
 (Matt. xxvi. 71, 72) the maid (Mark) or another (Matthew), or the two, 
 accused him again, and he again denied. Then the cock crew for the first 
 time (Mark xiv, 68). (3) Peter came back to the fire, and, to disarm suspicion, 
 conversed with the soldiers and servants, when after the lapse of an hour the 
 third accusation was made, and Peter, assailed by the bystanders and by the 
 kinsman of Malchus, denied with oaths (John xviii. 26). (4) Then the cock 
 crew a second time, and Peter remembered, and, glancing towards the room 
 where Jesus was, caught his Master's glance, and went out weeping tears of 
 repentance. Jesus, though waiting His death, had a glance for Peter, and 
 that glance subdued Satan in him. 
 
 59. A Galilean. The Galileans spoke with a rough burr, and had many 
 other peculiarities of speech, which were regarded by the Judeansas rendering 
 them unfit to read the Scriptures in the Judean synagogues. Amongst other 
 things they pronounced sh as if it were ///, and this may have been the 
 peculiarity which betrayed Peter. When he said, "I know not the man," 
 lie probably said ith instead of ish. 
 
 62. Wept bitterly. Jesus turned and looked on Peter, and the look as 
 well as the warning by the cock crowing made him go out into the night 
 7veeping bitterly (Luke), and ^vecpins; repeatedly (Mark). 
 
 64. And v/hen they had blindfolded Him, etc. And they blindfolded 
 Ilifn, and asked Him, saying, Prophesy : who is he that struck thee? And 
 many other things spake they against Him, reviling Him. And as soon as it 
 ivas day, the assembly of the elders of the people 7c>as gathered together, and they 
 led Him a^vay into their council. 
 
 69. Hereafter, etc. But from henceforth shall the Son of Man be seated at 
 
XXIII. 2.] BEFORE PILATE. 231 
 
 70 of God. Then said they all, Art thou then the Son of God? 
 
 71 And he said unto them, Ye say that I am. And they said, 
 What need we any further witness? for we ourselves have 
 heard of his own mouth. 
 
 Chap. XXIII. i And the whole multitude of them arose, and 
 2 led him unto Pilate. And they began to accuse him, saying, 
 
 the right hand of the poiver of God. For the Son of Man whom Caiaphas 
 could see, was also the Son of God whom he could not see. In the humilia- 
 tion that was gathering round Him, Jesus saw the beginning of the exaltation 
 which was to follow His finished work. 
 
 70, Ye say that I am. The first solemn public announcement of His 
 claim to be the Messiah. 
 
 3. The Roman Trial, xxiii. 1-25 ; Matt, xxvii. I, 2, 11-26 ; Mark xv, 1-14; 
 John xviii. 28-xix. 4. 
 
 1. Unto Pilate. The order of events is somewhat obscure, but seems to 
 have been as follows :— 
 
 (i) After the night meeting of the Sanhedrin, Jesus remained in the 
 high priest's palace, exposed to the insults of the judges and of their ser- 
 vants (Matt. xxvi. 67, 68; Mark xiv. 65; Luke xxii. 63-65). (2) The 
 Sanhedrin met again at daybreak. Our Lord was brought before them, 
 and again declared that He was the Christ ; they formally condemned 
 Him to death (Luke xxii. 66-71 ; Matt, xxvii. i, 2 ; Mark xv. i). (3) Jesus 
 was then led bound to Pilate, who refused to punish till he knew the 
 crime (John xviii. 28-33; Matt, xxvii. I, 2; Mark xv, I ; Luke xxiii. i). 
 (4) Jesus formally accused before Pilate of sedition, perverting the 
 nation, refusing tribute, calling Himself a King (Luke xxiii. 2). (5) First 
 conversation between Pilate and Jesus (John xviii. 33-38 ; Mark xv. 2 ; 
 Luke xxiii. 3). (6) Acquittal by Pilate, whereupon the Jews bring forward 
 further charges, including that of preaching sedition in Galilee ; Jesus 
 silent (Matt, xxvii. 12-14 ; Mark xv. 3-5 ; Luke xxiii. 4, 5). (7) Pilate 
 fastens on the word Galilee, and sends the Prisoner to Herod Antipas 
 (Luke xxiii. 6- 11). (8) Jesus sent back to Pilate. Formal acquittal pro- 
 nounced by Pilate in the most solemn fashion (Luke xxiii. 13-15). (9) 
 Pilate's first attempt at a middle course; will scourge but not kill (Luke 
 xxiii. 16). (10) Pilate's j6Y<?«<2f a//^w// at a middle course. He pronounces 
 Him a criminal, but hopes to release Him. The Jews accept the decision, 
 for they know their power to persuade the mob to choose Barabba?. " Jesus 
 or Barabbas." Message from Pilate's wife. Barabbas chosen (Matt, xxvii. 
 15-21 ; Mark xv. 11 ; Luke xxiii. 17-19 ; John xviii. 39, 40). (ii) Pilate in 
 despair appealed to the mob; "Crucify Him!" (Matt, xxvii. 22, 23; 
 Luke xxiii. 20-23; Mark xv. 12-14). (12) Pilate washed his hands (Matt, 
 xxvii. 24, 25). (13) The sentence ; Barabbas released ; Jesus scourged and 
 mocked (Matt, xxvii. 26; Mark xv. 15 ; Luke xxiii. 24, 25; John xix. 1-3). 
 (14) Pilate appealed to the Jews; second conversation with Jesus ; further 
 efforts of Pilate : final sentence ; Jesus led away (John xix. 4-16). 
 
 2. To accuse Him. Luke alone of the Evangelists tells us distinctly the 
 charges brought against Jesus. They are quite different from the charge 
 brought against Him in the Sanhedrin. They are — (i) Perverting the nation, 
 being an "Impostor" (Acts xiii. 8-10); (2) forbidding to pay tribute to 
 
232 THE GOSPEL OF ST. LUKE. [XXIIL 3. 
 
 We found \\\\s fellow perverting the nation, and forbidding to 
 give tribute to C?esar, saying that he himself is Christ a King. 
 
 3 And Pilate asked him, saying, Art thou the King of the 
 Jews? And he answered him and said. Thou sayest //. 
 
 4 Then said Pilate to the chief priests and to the people, I find 
 
 5 no fault in this man. And they were the more fierce, saying. 
 He stirreth up the people, teaching throughout all Jewry, 
 
 6 beginning from Galilee to this place. When Pilate heard of 
 
 7 Galilee, he asked whether the man were a Galilasan. And 
 as soon as he knew that he belonged unto Herod's jurisdic- 
 tion, he sent him to Herod, who himself also was at 
 Jerusalem at that time. 
 
 8 And when Herod saw Jesus, he was exceeding glad : for 
 he was desirous to see him of a long season, because he had 
 heard many things of him ; and he hoped to have seen some 
 
 9 miracle done by him. Then he questioned with him in 
 10 many words; but he answered him nothing. And the chief 
 
 priests and scribes stood and vehemently accused him. 
 I r And Herod with his men of war set him at nought, and 
 
 Civsar ; (3) claiming to be a King. The charge was treason against Rome. 
 Pilate, with Roman directness, goes straight to the third charge, which in- 
 volved the other two. 
 
 3. Thou sayest it. John tells us that Jesus explained to Pilate what sort 
 of kingdom His was (John xviii. 33-37). (i) It was not a kingdom of riiis 
 world, and therefore did not threaten the empire of Rome ; (2) He did not 
 gather soldiers, and therefore did not provoke rebellion ; (3) His kingdom was 
 spiritual, founded on and manifesting truth. The defence was complete, and 
 Pilate acknowledged it. 
 
 5. The more fierce. The more urgent. They urge proof in the crowds 
 which followed Jesus in His last journey tlirough the Perea. Jewry is old 
 English {ox Jtidia. 
 
 7. He sent Him to Herod. A legal phrase, denoting that the question was 
 sent to be discussed in a higher court (Acts xxv. i). He got rid of responsi- 
 bility, and at the same time was able to do an act of courtesy to the tetrarch. 
 
 At that time. In these days of the Passover Feast. Pilate had come from 
 Cit'sarea and Herod from Tiberias to be present in Jerusalem, thronged with 
 ])ilgrims. 
 
 8. He was desirous, etc. Herod had wished to see Jesus ever since the death 
 of John the Baptist (Mark vi. 16). He was a ruler who united sombre supersti- 
 tion with cruel levity — one of the meanest mortals who ever wore a crown. Jesus 
 was dragged through the crowded streets to the palace of the Asmoncan princes, 
 where Herod dwelt. There He was questioned and accused, but in the presence 
 of the incestuous adulterer, the slayer of the Baptist, He refused to utter a word. 
 
 II. With his men of war. The soldiers of his bodyguard. Herod's brutal 
 levity soon appeared. Jesus was arrayed in a white festival garment, partly 
 to mock His Sadducean accusers, and sent back to Pilate. The legal term is 
 
XXIII. 19.] BEFORE PILATE. 233 
 
 mocked him, and arrayed him in a gorgeous robe, and sent 
 him again to Pilate. 
 
 12 And the same day Pilate and Herod were made friends 
 together : for before they were at enmity between themselves. 
 
 1 3 And Pilate, when he had called together the chief priests 
 
 14 and the rulers and the people, said unto them. Ye have 
 brought this man unto me, as one that perverteth the people : 
 and, behold, I, having examined him before you, have found 
 no fault in this man touching those things whereof ye accuse 
 
 15 him: no, nor yet Herod: for I sent you to him; and, lo, 
 
 1 6 nothing worthy of death is done unto him. I will therefore 
 
 17 chastise him, and release hi77i. (For of necessity he must 
 
 18 release one unto them at the feast.) And they cried out all 
 at once, saying. Away with this ma7i, and release unto us 
 
 1 9 Barabbas : (who for a certain sedition made in the city, and 
 
 again used which implies acquittal. "Mysterious Christ, saying nothing, yet 
 speaking all the time ; looking other people into speech ; maddening them by 
 unaccountable dumbness" (Parker). 
 
 12. And the same day, etc. A^id Herod and Pilate became friends with 
 each other that very day. History tells us nothing about the cause of the 
 quarrel, but there must have been many occasions for quarrel between two 
 such men in such positions. " This is the first type of heathenism and Judaism 
 leagued together to crush Christianity " (Farrar). 
 
 13. When he had called. A formal summons to the Sanhedrin to appear 
 before the procurator and hear his judgment on the matter. Pilate stated the 
 case, the appeal to Herod, Herod's judgment and his own. 
 
 14. Ye have brought. Notice the contrast : Ye have brought— 1 have 
 fowid. Thus far Pilate is the Roman magistrate ; but he, the judge, has a life 
 that will not bear examination. His Roman sense of justice pulled one way, 
 and his fear of his gloomy master Tiberius drew him the other. Had he been 
 an upright governor he would not have acted as he did ; but he knew, and the 
 Jews knew that he knew, that his deeds in Palestine would not bear investi- 
 gation. Here, as elsewhere, we see how past sins are the spurs to new crimes. 
 
 15. Done -unto Him. Done by Him. 
 
 16. Chastise Him. He had just solemnly pronounced Jesus to be innocent, 
 but he feared the Jewish rulers, and he proposes to treat Jesus as one con- 
 demned, to make Him suffer the first portion of the punishment which male- 
 factors endured, for scourging always preceded crucifixion. There was as 
 much injustice in scourging as in crucifying an innocent man. It is never safe 
 to do evil that good may come. 
 
 17. For of necessity, etc. This verse should be omitted. Its authenticity 
 is more than doubtful. It probably states a fact, however. History does not 
 tell us about this custom of releasing a malefactor, but the custom is in entire 
 accord with Roman policy. 
 
 18. All at once. All together. Matthew and Mark tell us that the cry 
 was not so spontaneous as the words in the text suggest. 
 
 Barabbas. Mark says the one named Barabbas, the ^ell-known or noto- 
 
2 34 THE GOSPEL OF ST. LUKE. [XXIII. 20. 
 
 20 for murder, was cast into prison.) Pilate therefore, willing to 
 
 21 release Jesus, spake again to them. But they cried, saying, 
 
 22 Crucify hi7n, crucify him. And he said unto them the third 
 time. Why, what evil hath he done? I have found no cause 
 of death in him : I will therefore chastise him, and let hhn 
 
 23 go. And they were instant with loud voices, requiring that 
 he might be crucified. And the voices of them and of the 
 
 24 chief priests prevailed. And Pilate gave sentence that it 
 
 25 should be as they required. And he released unto them him 
 that for sedition and murder was cast into prison, whom they 
 
 26 had desired; but he delivered Jesus to their will. And as they 
 led him away, they laid hold upon one Simon, a Cyrenian, 
 
 rious Barabbas, a man who had headed an insurrection in Jerusalem, and who 
 was probably a member of one of those secret societies which sprang out of 
 the rebellion of Judas the Gaulonite. He had actually been guilty of the re- 
 bellion against Rome with which the Sanhedrin charged Jesus, and their 
 demand for His release manifested the mockery of their accusation (Acts iii. 14). 
 
 21. Crucify Him. Provoked by Pilate's question. All hope of justice was 
 past ; the mob ruled the governor. The cry was raised again and again by the 
 crowd, mad with excitement, who pressed round the steps of the house they dared 
 not enter for fear of becoming ceremonially unclean. Murder in their hearts and 
 on their lips, they were yet afraid of coming within a itw yards of leaven. 
 
 22. Why, what evil hath He done ? This was the third time Pilate had 
 expostulated with the Jews by declaring the innocence of Jesus. 
 
 23. And the voices, etc. The sentence should read simply, And their voice 
 prevailed. Luke's narrative here is the briefest. Read John xix. 1-16, and Matt, 
 xxvii. 24-31. Luke omits the following striking scenes : (i) the scourging, 
 crowning, and mockery of Jesus by the Roman soldiers ; (2) the awful scene of 
 Ecce Homo ; (3) Pilate's terror when he hears that Jesus claims to be the Son 
 of God, and his last interview with Jesus ; (4) the message of Pilate's wife ; 
 (5) the threats of the Sanhedrin to report him to Csesar, and their profession of 
 loyalty ; (6) Pilate washing his hands ; and (7) the solemn judicial scene at the 
 final sentence. 
 
 24. And Pilate, etc. And Pilate gave sentence, that what they asked for 
 shotdd he done. It was a double sentence, one to release from prison a mur- 
 derer, and the other to lead to crucifixion the Saviour. 
 
 4. The Crucifixion, 25-38; Matt, xxvii. 27-39; Markxv. 15-36; John xix. 16-29. 
 
 26. Led Him away. Malefactors were executed without the gate, and 
 Jesus was led forth ; but from what place, and by what road, and to what 
 spot, are all matters of conjecture. An old tradition points to a path which 
 has been called the Via Dolorosa, the way of pain and sorrow ; if the tradi- 
 tion is correct, it is implied also that Pilate was living in the Castle of Antonia, 
 and that Golgotha was where the Church of the Holy Sepulchre stands at 
 present. If the trial was in Herod's palace, the procession could not have 
 gone along that street, and Calvary was probably to the north and not to the 
 west of the city. (See Map, p. 210.) 
 
 Simon a Cyrenian. See my Commentary on St. Mark's Gospel, pp. 230, 231. 
 
XXIIT. 33.] THE CRUCIFIXION. 235 
 
 coming out of the country, and on him they laid the cross, 
 that he might bear // after Jesus. 
 
 27 And there followed him a great company of people, and of 
 
 28 women, which also bewailed and lamented him. But Jesus 
 turning unto them said, Daughters of Jerusalem, weep not for 
 
 29 me, but weep for yourselves, and for your children. For, 
 behold, the days are coming, in the which they shall say, 
 Blessed are the barren, and the wombs that never bare, and 
 
 30 the paps which never gave suck. 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 in a green tree, what shall be 
 
 32 done in the dry? And there were also two other, malefactors, 
 
 33 led with him to be put to death. And when they were come 
 to the place which is called Calvary, there they crucified 
 
 27. And of women. Mostly women of Jerusalem (ver. 28), and among 
 them, perhaps, Mary and Martha of Bethany, but also including some devout 
 women from Galilee (verse 49). It is characteristic of Luke to mention their 
 presence. They showed their sympathy when men were afraid. 
 
 28. Daughters of Jerusalem. The last words of Jesus before He was 
 nailed to the cross, and the first He uttered since His last private interview 
 with Pilate. He had borne all the insults in silence, and when He spoke it 
 was in sorrow for others, not for Himself. Their compassion stirred His 
 pity. The terrible siege of Jerusalem was still in our Lord's mind, and He 
 thinks what some of these pitying women may have to suffer. 
 
 29. Blessed are the barren. Terrible days, when motherhood, so earnestly 
 yearned for by Jewish women (Gen. xxx. i ; i Sam. i. 10, 11 ; Luke i. 25), 
 was to be a curse ; and barrenness, instead of being a reproach, was to be 
 accounted a blessing. 
 
 30. To the mountains, Fall on us. Hosea x. 10. The reference is to the 
 limestone caves which abounded near Jerusalem, and which had often proved 
 refuges in time of calamity. The terrors of the siege were to be such, that a 
 death by burial under the falling roofs of these caverns would be a blessing 
 compared with the fate that awaited those who had no shelter. The imagery 
 is used in Rev. vi. 16. 
 
 31. In a green tree. In green wood. A wonderfully natural and 
 pathetic metaphor, with its imagery drawn from the old workshop in Nazareth 
 with its seasoned and unseasoned timber ; for when death draws near, the old 
 familiar life we have lived clings to us with its ways. If such things as what 
 Jesus had gone through were possible at the time when they took place, what 
 horrors would come from the prolonged agony of hatred between Jew and 
 Jew, and Jew and Roman, when the times were ripe for destruction ! It is 
 easier to work seasoned than unseasoned timber. 
 
 33. To the place which is called Calvary. To the place which is called 
 The Skull. The Vulgate translated Golgotha, kranion, by Calvarium, and the 
 word has been retained as a proper name in all English versions. It could 
 not have been a hill, and was most probably a low, rounded eminence, skull- 
 shaped. The site cannot be identifaed ; all that can be known is, that it was 
 near Jerusalem (John xix. 20), but outside the walls ; that it was near a public 
 
236 THE GOSPEL OF ST. LUKE. [XXIH. 34. 
 
 him, and the malefactors, one on the right hand, and the 
 other on the left. 
 
 34 Then said Jesus, Father, forgive them ; for they know not 
 what they do. And they parted his raiment, and cast lots. 
 
 35 And the people stood beholding. And the rulers also with 
 them derided /?/w, saying. He saved others; let him save 
 
 36 himself, if he be Christ, the chosen of God. And the 
 soldiers also mocked him, coming to him, and offering him 
 
 37 vinegar, and saying, If thou be the king of the Jews, save 
 
 38 thyself. 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 
 
 40 him, saying, If thou be Christ, save thyself and us. But the 
 other answering rebuked him, saying. Dost not thou fear 
 
 road, where men were passing to and fro (Matt, xxvii. 39) ; and that it was 
 near a garden (John xix. 41). 
 
 34. Father, forgive them. The men who were nailing Him to the cross. 
 The seven words from the cross are : — 
 
 (i) Father, forgive them, for they kncrnj not what they do (Luke xxiii. 34) ; 
 of the soldiers as they were nailing Him to the cross. 
 
 (2) Verily 1 say tmto thee, To-day shalt thou be with me in Paradise (Luke 
 xxiii. 43) ; to the penitent thief. 
 
 (3) Woman, behold thy son! . . . Behold thy mother (John xix. 26, 27); 
 to Mary and John. 
 
 (4) My God, My God, ivhy hast Thou forsaken me? (Matt, xxvii. 46; 
 Mark xv. 34). 
 
 (5) I thirst {]o\\n xix. 28). 
 
 (6) // is finished (John xix. 30). 
 
 (7) Father, ijito Thy hands I commend my spirit (Luke xxiii. 46). The 
 first three were for others; the next two describe His own sufferings— (i) 
 mentally, (2) bodily ; in the last two Jesus triumphantly closes His mission 
 and surrenders Himself to His Father, having finished the work given Him 
 to do. Three are recorded by Luke only, and three by John only. 
 
 Parted His raiment. The clothes of a malefactor belonged to the execu- 
 tioners. Compare John xix. 23, 24. Matthew quotes Ps. xxii. 18. 
 
 35. Derided Him. The members of the Sanhedrin, the rough soldier- 
 executioners, and the impenitent thief, and, Mark tells us, certain passers-by, 
 joined in this blasphemous derision, mocking the name Saviour and His power 
 to save. The sneer was true. It had been His chief temptation to save Him- 
 self, but He sacrificed Hnnself, finishing the work His Father had given Him 
 to do. 
 
 38. A superscription. See my Com. on Mark, p. 232. 
 
 5. The Penitent Thief 39-43- 
 40. But the other. The Apocryphal Gospels contain many legends about 
 the penitent thief. He is there called Titus or Dysmas {Gospel of the Infancy, 
 
XXIII. 47-] THE DEATH. 237 
 
 41 God, seeing thou art in the same condemnation? And we 
 indeed justly ; for we receive the due reward of our deeds : 
 
 42 but this man hath done nothing amiss. And he said unto 
 Jesus, Lord, remember me when thou comest into thy king 
 
 43 dom. And Jesus said unto him, Verily I say unto thee, To- 
 
 44 day shalt thou be with me in paradise. And it was about 
 the sixth hour, and there was darkness over all the earth 
 
 45 until the ninth hour. And the sun was darkened, and the 
 veil of the temple was rent in the midst. 
 
 46 And w^hen Jesus had cried with a loud voice, he said, 
 Father, into thy hands I commend my spirit : and having 
 
 47 said thus, he gave up the ghost. Now when the centurion 
 
 viii. 1-8). He had seen the patience, purity, and forgiveness of Jesus. Like 
 Pilate, the religious side of his nature had been awed by the title the chosen 
 of God. 
 
 42. Remember me. He has fellowship in suffering with Jesus ; there is 
 that bond between them, at least ; and he asks for some faint, far-off remeni- 
 brance. The disciples have fled, but this man calls Jesus Lord. Their 
 hopes are gone ; He sees the future kingdom, and pays homage to the King. 
 
 43. To-day . . . Paradise. The only time our Lord uses the word. It 
 comes from a Persian word meaning /ar/C' ; it is used in the Old Testament to 
 mean a royal garden ; it is the abode of the Lord and of His glorified saints. 
 This, under imagery most attractive to the tortured, fevered sufferer, is offered; 
 not in a far-off future, but ere the sun sets ; a reward for his faith and 
 worship. 
 
 44. A darkness, etc. A darkness came over the whole land, till the ninth 
 honr, the sun's light failing. It was not an eclipse, as the paschal moon was 
 full ; nature sympathetic with her Lord. 
 
 6. The Death, 44-49 ; Matt, xxvii. 50-56 ; Mark xv. 37-41 ; John xix. 30-37. 
 
 45. The veil of the Temple was rent in twain. The veil which separated 
 the Holy Place from the Holy of Holies. The fact must have been made 
 known by the priests, of whom "a great company were obedient to the faith " 
 after Pentecost (Acts vi. 7). The heavy parocheth, splendid with embroidery, 
 always hung between men's eyes and the Holy of Holies where God dwelt, 
 to show that God could not be approached because of man's sin. But when 
 sin was got rid of by the death of Christ, the Holiest could be entered " by a 
 new and living way," and God made this plain by the rent veil of the Temple 
 (compare Heb. x. 19, 20). 
 
 46. Loud voice. This is noted by all the Evangelists. What Jesus said 
 was the last of the seven words (note on p. 34 ; Ps. xxxi. 5) ; or else an 
 inarticulate cry. Gave up the ghost. Ghost is spirit, and the phrase is sur- 
 rendered his spirit. All the Evangelists prefer some expression like this to 
 the simpler one died. They seem to imply that the act was voluntary, and 
 they connect Jesus' surrender of life with His last cry. 
 
 47. The centurion in command of the soldiers who had charge of the exe- 
 cution. What power there was in the dying Saviour, dying the most dis- 
 graceful death known, may be seen in this, that in His last agonies He drew 
 
238 THE GOSPEL OF ST. LUKE. [XXIIL 48. 
 
 saw what was done, he glorified God, saying. Certainly this 
 
 48 was a righteous man. And all the people that came together 
 to that sight, beholding the things which were done, smote 
 
 49 their breasts, and returned. And all his acquaintance, and 
 the women that followed him from Gahlee, stood afar off, 
 beholding these things. 
 
 50 And, behold, there ivas a man named Joseph, a counsellor; 
 
 51 a7id he was a good man, and a just: (the same had not 
 consented to the counsel and deed of them;) he was of 
 Arimathsea, a city of the Jews : who also himself waited for 
 
 52 the kingdom of God. This viati went unto Pilate, and 
 
 53 begged the body of Jesus. And he took it down, and 
 wrapped it in linen, and laid it in a sepulchre that was hewn 
 
 54 in stone, wherein never man before was laid. And that day 
 
 55 was the preparation, and the sabbath drew on. And the 
 women also, which came with him from Galilee, followed 
 
 to acknowledge Him a Jewish bandit and a Roman officer. He who in His 
 lifetime reconciled the publican and the zealot, in His death brought together 
 the Jewish patriotic freebooter, and the centurion whose business it was to 
 hunt down all such bandits as one would beasts of prey. 
 
 49. Women . . . Galilee. Among them were Mary Magdalene, Mary of 
 Clopas, Salome, and others. John had taken away the mother of Jesus 
 before the end (John xix. 25). 
 
 7. The Burial, 50-53 ; Matt, xxvii. 57-61 ; Mark xv. 42-47 ; John xix. 38-42. 
 
 50. Joseph was a member of the Sanhedrin who had not consented to the 
 decision (counsel) of the Sanhedrin, nor to the plan (deed) by which they 
 coerced Pilate. He vfzs good and just (Luke), honourable (Mark), and rich 
 (Matthew). Like Nicodemus, also a member of the Sanhedrin, he was a 
 secret disciple. Arimathea is either Ramathaim-zephim of Mount Ephraim, 
 where Samuel was born (i Sam. i. i), or Ramah in Benjamin (Matt. ii. 18). 
 
 53. Linen, a sindon or sheet of Indian muslin, a linen sheet or cloth. John 
 tells us that Nicodemus was with Joseph, and that they brought also "a mix- 
 ture of myrrh and aloes" in which to wrap the body (John xix. 39-41). 
 
 In a sepulchre. It was in a garden near Golgotha (John xix. 41), was 
 hewn out of a rock, probably out of the face of the rock near the ground, and 
 was Joseph's oivn sepulchre, which had never been used before. It was 
 therefore easy to prove that the body which came out of it was the one which 
 had been put in. 
 
 VIL JEWISH SABBATH. 
 
 The Rest of /esus in the Tomb, 54-56. 
 
 55. Women. Mary Magdalene and Mary the mother of James : they hnd 
 followed to the sepulchre, and during the burial had sat over against the tomb 
 (Matt, xxvii. 61) ; they bought spices that evening, or on Saturday after sun- 
 set, not to embalm, but to anoint the body of Jesus. 
 
XXIV. 3-] THE RESURRECTION. 
 
 239 
 
 after, and beheld the sepulchre, and how his body was laid. 
 56 And they returned, and prepared spices and ointments; and 
 
 rested the sabbath day, according to the commandment. 
 Chap. XXIV. i Now upon the first day of the week, very early 
 
 in the morning, they came unto the sepulchre, bringing the 
 
 spices which they had prepared, and certain others with them. 
 
 2 And they found the stone rolled away from the sepulchre. 
 
 3 And they entered in, and found not the body of the Lord 
 
 VI. The Resurrection and Ascension. 
 
 I. The Visit of the Maries and of Joanna^ xxiv. 1-3 ; Mark xvi. 1-3 ; 
 Matt, xxviii, i ; John xx. i. 
 
 1. First day of the week. The order of events seems to have been — 
 (i) Soon after our Lord's death the chief priests begged that the bodies be 
 removed from the cross ; the two malefactors were killed ; Jesus was found 
 to be dead (John xix. 31-37). (2) Joseph is allowed by Pilate to take away 
 and bury the body of Jesus, Nicodemus aiding him (Matt, xxvii. 57-60; 
 Mark xv. 42-46 ; Luke xxiii. 50-54 ; John xix. 38-42). (3) Certain women 
 follow the body to the tomb, see where He was laid, and buy spices to 
 anoint Him when the Sabbath is over (Luke xxiii. 55-56; Matt, xxvii. 61 ; 
 Mark xv. 47). (4) During the Sabbath the Sanhcdrin are allowed to seal up 
 the sepulchre, and to place a guard (Matt, xxvii. 62-66). (=;) As the first day 
 began to dawn there was an earthquake ; an angel descended ; the soldiers 
 fled (Matt, xxviii. 2-4). (6) Immediately after came Mary Magdalene, Mary 
 the mother of James (Matt., Mark), Salome (Mark), and Joanna (Luke) to 
 the tomb (Matt, xxviii. i ; Mark xvi. i ; Luke xxiv. i-io). (7) When they 
 see the stone rolled away, Mary Magdalene runs back to tell Peter and John, 
 the others enter and see the angel (John xx. i, 2 ; Mark xvi. 2-8 ; Luke 
 xxiv. 2-8 ; Matt, xxviii. 5-8). (8) Peter and John come with Mary (John 
 XX. 3-10 ; Luke xxiv. 12, 24), they enter the sepulchre, and John believes. 
 (9) Mary lingers and sees the angels, then Jesus (John xx. 11-18; Mark 
 xvi. 9-1 1 ; Matt, xxviii. 9, lo; Luke xxiv. 9-1 1). 
 
 Very early in the morning ... at the rising of the sun, or When the 
 sun had risen. Luke (xxiv. i), describing when they left the house, says, 
 Very early in the inorni^tg, or at deep daion, and John, While it loas yet dark 
 (xx. l) ; Matthew and Mark, noting when they reached the tomb, say. When 
 the sun had risen. There is scarcely any twilight in Palestine. It was the 
 morning of the first day of the week, thenceforth to be called the Lord's day 
 (Rev. i. 10). 
 
 2. Stone rolled away. Tombs of rich men like Joseph were frequently 
 spacious rock-hewn chambers with an outer corridor or vestibule, which was 
 separated from the inner space by a large stone {Golal), which either moved 
 on a pivot or was simply rolled against the rock aperture or door. The stone 
 which closed Jesus' tomb had been rolled against the door by Joseph and 
 Nicodemus. The stone was found rolled away, and the entrance into the 
 tomb was open. 
 
 3. Found not the body. No one saw Jesus rise. The angels announced 
 
240 THE GOSPEL OF ST. LUKE. [XXIV. 4. 
 
 4 Jesus. And it came to pass, as they were much perplexed 
 thereabout, behold, two men stood by them in shining 
 
 5 garments : and as they were afraid, and bowed down their 
 faces to the earth, they said unto them. Why seek ye the 
 
 6 living among the dead ? He is not here, but is risen : 
 remember how he spake unto you when he was yet in 
 
 7 Galilee, saying, The Son of man must be delivered into the 
 hands of sinful men, and be crucified, and the third day rise 
 
 8, 9 again. And they remembered his words, and returned 
 
 from the sepulchre, and told all these things unto the eleven, 
 
 10 and to all the rest. It was Mary Magdalene, and Joanna, 
 
 the resurrection, and the empty sepulchre and the subsequent appearances of 
 Jesus confirmed the fact to the four disciples. 
 
 2. The Resurrection, 4-12; Matt, xxviii. 1-8; Mark xvi. 4-8; 
 John XX. I- 10. 
 
 4. Two men. See my Com. on Mark for this and following verses. 
 
 5. The living among the dead ? A question God is always putting to us. 
 It seems born in us to seek the living Christ in dead formulas and proposi- 
 tions, in past and buried deeds, and in dead works. Christianity is not the 
 memory of a dead Christ to be cherished, but the companionship of a living 
 risen Saviour to be shared. The Last Supper was to be the framework of a 
 sacrifice without a victim, the empty space showing that the Lamb which had 
 been slain was the living risen Saviour, who in spirit and power is always 
 present in the midst of His people, and especially at His Communion Table. 
 The empty tomb, with the promise that the Saviour was still near them to 
 shepherd them, was another sign that He had but exchanged His bodily 
 presence, limited by time and constrained by space, for a spiritual presence 
 which knows no such confinements. 
 
 6. How He spake unto you. Jesus had foretold His sufferings, death, and 
 rising again to the devout women as well as to the disciples in Galilee. This 
 sentence sheds additional light on passages like ix. 22-27, 43-45> ^^vii. 31-34, 
 and tells us how much Christ did and means to do for womanhood. 
 
 7. The Son of man. The passage which most closely corresponds to this 
 is Matt, xvii, 22, 23. 
 
 8. And they remembered. For words fall idly into the memoiy, to have 
 their resurrection when the Holy Spirit wakes them into life for us. 
 
 9. To the eleven, and to all the rest. The disciples and the Galilean 
 followers, stunned as they had been by the crucifixion, were still keeping to- 
 gether, and meeting in the upper room, perhaps — the infant Church before the 
 ascension. 
 
 10. Mary Magdalene, or Mary of Magdala, whom the Lord had cured of 
 an aggravated form of demoniacal possession. She is not to be identified witli 
 the nameless "sinner" who anointed Jesus' feet in the house of Simon the 
 Pharisee (Luke vii. 36-50). She first of mankind saw the risen Saviour, and 
 our Lord appointed her, a woman, to be His first preacher of the resurrection 
 (John XX. 17), 
 
 Joanna, the wife of Chusa, steward or chamberlain to Herod Antipas 
 
XXIV. 1 8.] APPEARANCES AFTER THE RESURRECTION. 241 
 
 and Mary the mother of James, and other woinefi that were with 
 
 1 1 them, which told these things unto the apostles. And their 
 words seemed to them as idle tales, and they believed them 
 
 1 2 not. Then arose Peter, and ran unto the sepulchre; and stoop- 
 ing 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 
 
 14 furlongs. And they talked together of all these things which 
 
 15 had happened. And it came to pass, that, while they 
 communed together and reasoned, Jesus himself drew near, 
 
 16 and went with them. But their eyes were holden that they 
 
 17 should not know him. And he said unto them, What 
 manner of communications are these that ye have one to 
 
 18 another, as ye walk, and are sad? And the one of them, 
 whose name was Cleopas, answering said unto him, Art thou 
 
 (viii. 3). Some have supposed that Chusa was that nobleman of Capernaum 
 whose son Jesus cured (John iii. 46-54). 
 
 Mary, the mother of James. She was the Mary of Clopas of John xix. 25 ; 
 Matt, xxvii. 56. Her son was called fames the Less (Mark xv. 40), to distin- 
 guish him from the son of Zebedee and Salome. 
 
 11. And their words, etc. And these words appeared in their sight as 
 idle talk, and they disbelieved them. The words express the ejttire and per- 
 sistent refusal to believe the resurrection which marked the disciples in these 
 early days. See my Com. on Mark on xvi. 7, II. 
 
 12. Then arose Peter. But Peter arose. Swift and impetuous, as his 
 wont, with belief beginning to kindle in him, and dying down in him to mere 
 wonder. Faith came and went rapidly in these days. 
 
 3. Appearances after the Resurrection, 
 [i) To Two Disciples, 13-35. 
 
 13. Two of them, etc. Tzvo of them were going that very day to a village 
 named Emmaiis. This beautiful narrative is pecuHar to Luke. The village 
 was probably Emmaus or Nicepolis, in the plain of Philistia. The word, 
 however, is probably Hammam, the same as the French Aix and the German 
 Bad, meaning a place where there are hot or medicinal waters, and there may 
 have been several of the same name. 
 
 14. And they talked, etc. And they communed zvith each other of all these 
 things . . . while they commtined and questioned. While their hearts were 
 full of the memories of a dead Christ, the living Saviour drew near them, 
 fulfilling His promise (Matt, xxviii. 20). 
 
 16. Eyes were holden. They did not believe that He was risen, and did 
 not expect to see Him, and the glorified body was changed (Mark xvi. 12). 
 
 1 7. What manner, etc. What cojnmunications are those that ye have one 
 with another as ye walk ? And they stood still, looking sad. 
 
 18. Art thou, etc. Dost thou sojourn aloni injerusalejn, and do not knozv 
 the things which, etc. What could they talk about ? What could any one 
 
242 THE GOSPEL OF ST. LUKE. [XXIV. 1 9. 
 
 only a stranger in Jerusalem, and hast not known the things 
 
 19 which are come to pass there in these days? And he said 
 unto them, What things ? And they said unto him. 
 Concerning Jesus of Nazareth, which was a prophet mighty 
 
 20 in deed and word before God and all the people : and how 
 the chief priests and our rulers delivered him to be con- 
 
 21 demned to death, and have crucified him. But we trusted 
 that it had been he which should have redeemed Israel : and 
 besides all this, to-day is the third day since these things were 
 
 22 done. Yea, and certain women also of our company made 
 
 23 us astonished, which were early at the sepulchre ; 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 // even so as the women had said : but 
 
 25 him they saw not. Then he said unto them, O fools, and 
 slow of heart to believe all that the prophets have spoken ! 
 
 26 ought not Christ to have suffered these things, and to enter 
 
 27 into his glory? And beginning at Moses and all the 
 
 talk about who had been in Jerusalem, and had known what had been done, 
 but about the one fact which troubled them ? 
 
 19. A prophet, etc. That is what the disciples believed about Jesus before 
 the resurrection. He was the last and greatest of the prophets, perhaps the 
 Messiah ; they did not dream of God manifest in the flesh. The fact of the 
 resurrection, when they became convinced of it, worked a mighty change on 
 their ideas about Jesus. See my Commentary oji the Acts of the Apostles, chaps, 
 xiii.-xxviii. pp. 14, 15. 
 
 21. And besides all this, etc. Yea, and besides all this, it is now the third 
 day since these thin^^s came to pass. A/orcover, certain ivomen of our company 
 amazed ns, having been ea^-ly at the sepulchre. 
 
 23. They came, saying. The disciples repeat the phrase thrice : the women 
 came saying, the angels said, the women had said. They could not accept this 
 hearsay evidence, and yet they could not reject it altogether. 
 
 25. fools. The word is too strong. foolish men, with a tenderness in 
 the accent, we may conjecture. 
 
 26. Ought not Christ. Behoved it not the Christ. These sufferings were 
 a divine necessity, a mark of the Christ (i Pet. i. Ii). 
 
 27. And beginning, etc. And beginning from Moses a7id from all the 
 prophets He interpreted to them in all the Scriptures. The Bruiser of the head 
 of the serpent (Gen. iii. 15) ; the true Ark of Refuge (Gen. vii.) ; the promise 
 to Abraham (Gen. xxii. 18); the Paschal Lamb (Ex. xii.); the sin-bearing 
 Sacrifice (Lev. xvi.) ; the Brazen Serpent (Num. xxi, 9); the Great Prophet 
 (Deut. xviii. 15) ; the " Child born " — J':mmanuel(Isa. vii. 14, ix. 6) ; the One 
 bruised for our iniquities (Isa. liii.) ; the Sufferer (Ps. xxii.); the Branch 
 (Jer. xxiii. 5) ; the Heir of David (Ezek. xxxiv. 23) ; the Branch (Zech. vi. 
 J3) ; the Son of Man (Dan. vii.) ; the Sun of Righteousness (Mai. iv, 2). 
 
XXIV. 3 7- J APPEARANCES AFTER THE RESURRECTION. 243 
 
 prophets, he expounded unto them in all the scriptures the 
 
 28 things concerning himself. And they drew nigh unto the 
 village, whither they went : and he made as though he would 
 
 29 have gone further. But they constrained him, saying. Abide 
 with us : for it is toward evening, and the day is far spent. 
 
 30 And he went in to tarry with them. And it came to pass, as 
 he sat at meat with them, he took bread, and blessed //, and 
 
 3 1 brake, and gave to them. And their eyes were opened, and 
 3 2 they knew him ; and he vanished out of their sight. And 
 
 they said one to another. Did not our heart burn within us, 
 
 while he talked with us by the way, and while he opened 
 
 ^^ to us the scriptures? And they rose up the same hour, 
 
 and returned to Jerusalem, and found the eleven gathered 
 
 34 together, and them that were with them, saying, The Lord is 
 
 35 risen indeed, and hath appeared to Simon. 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, Jesus himself stood in the midst 
 
 37 of them, and saith unto them, Peace be unto you. But they 
 
 30. As He sat, etc. When He had sat dcnvn with them to meat. He took the 
 bread, etc. They were travellers, and went to the Khan, and Jesus sat at the 
 head of the table, acting as the host. The old familiar place, words, gestures, 
 at last brought recognition. They knew the Lord ; and He vanished from 
 their sight. Jesus paid but brief visits after His resurrection. His disciples 
 were to know that He had risen, but they were to learn to live without His 
 visible presence. 
 
 33. Returned to Jerusalem. Those who have found the risen Christ must 
 tell it to others ; the love of Christ constraineth them. The two disciples 
 coming with their tidings found the disciple company in the liveliest emotion. 
 Fancy the questioning and answers at the meeting. 
 
 34. To Simon. The disciple who had denied Him had an interview all to 
 himself, and forgiveness with it (i Cor. xv. 5). 
 
 (2) To the Eleven, 36-43. 
 36. Stood in the midst of them. A sudden disappearance at Emmaus, 
 and a sudden appearance at Jerusalem. The miraculous supernatural coming 
 and going of the glorified but really human body of Jesus Christ. The 
 recorded appearances of our Lord (for there seem to have been many unre- 
 corded, Acts i. 3) are as follows : (i) To Mary Magdalene (John xx. 11-18 ; 
 Mark xvi. 9-11). (2) To the other women who went to the sepulchre (Matt, 
 xxviii. 9). (3) To Peter (Luke xxiv. 34 ; i Cor. xv. 5). (4) To the two on 
 the road to Emmaus (Luke xxiv. 13-35 '■> Mark xvi. 12). (5) To \he. Eleven 
 in the evening, Thomas being absent (J"ohn xx. 19-24). These were all on 
 the day of the resurrection. (6) To the " Eleven," Thomas being present, 
 one week later (John xx. 25-29; Mark xvi. 14-18). (7) To seven apostles 
 by the Sea of Galilee (John xxi. 1-24). (8) To 500 disciples on a hill in 
 
244 THE GOSPEL OF ST. LUKE. [xXIV. 38 
 
 were terrified and affrighted, and supposed that they had seen 
 
 38 a spirit. And he said unto them, Why are ye troubled? and 
 
 39 why do thoughts arise in your hearts ? Behold my hands 
 and my feet, that it is I myself : handle me, and see ; for a 
 
 40 spirit hath not flesh and bones, as ye see me have. And 
 when he had thus spoken, he shewed them his hands and his 
 
 41 feet. And while they yet believed not for joy, and wondered, 
 
 42 he said unto them. Have ye here any meat ? And they gave 
 
 43 him a piece of a broiled fish, and of an honeycomb. And he 
 
 44 took /'/, and did eat before them. 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 psalms, 
 
 45 concerning me. Then opened he their understanding, that 
 
 46 they might understand the scriptures, and said unto them, 
 Thus it is written, and thus it behoved Christ to suffer, and 
 
 47 to rise from the dead the third day : and that repentance and 
 
 Galilee (Matt, xxviii. 16-20; i Cor. xv. 6). (9) To James (i Cor. xv. 7). 
 (10) To the apostles at Jerusalem (Acts i. 3-5; i Cor. xv. 7). (11) Near 
 Bethany at the ascension (Acts i. 6-1 1 ; Mark xvi. 19 ; Luke xxiv, 50, 51). 
 
 38. Do thoughts or ;raj-<?;/?';/^i-. They believed, and they did not believe. At 
 one time it seemed as if the Lord had risen ; then they fell back into their old 
 doubts ; then they believed not for joy. They went through a thousand tumul- 
 tuous changes of mind before they settled down to earnest, steady faith. The de- 
 scription of the various changing states of mind is so true to human nature, that 
 one can only wonder at the woodenness of men who talk about discrepancies. 
 
 39. Handle Me, and see. Jesus had still a real though a glorified body (Phil, 
 iii. 21) ; all the infirmities left in the grave, but the nail-marks there still in 
 the hands and in the feet, and the spear-wound on the side. The disciples 
 touched Him, as well as saw Him, "which we have looked upon, and our 
 hands have handled of the Word of life," said John, recalling the scene long 
 afterwards (i John i. i). 
 
 41. Have ye here any meat ? A striking test that the appearance was not 
 pure spirit. The disciples remembered and recalled the scene. They had 
 eaten and drunk with Him (Acts x. 41). 
 
 4. The Last Charge and the Ascension, 44-5 1 . 
 
 44. All things must be fulfilled. He repeated what He had said to the 
 two on the road to Emmaus, The disciples used His instructions after Pen- 
 tecost in their sermons in the witness of the Old Testament to the sufferings of 
 Christ and the glory that was to follow. 
 
 While I was yet with you. Our Lord's human life was over. He was 
 now separated from them in local and visible presence. This visitation was 
 an exceptional visitation, and was not to lead them to Suppose that He was 
 to be with them as He had been. His abode now was not on earth, but at 
 the right hand of the Father in heavenly places, 
 
 47. Repentance. The word which was the keynote in the preaching of 
 
XXIV. 53-] THE ASCENSION. 245 
 
 remission of sins should be preached in his name among all 
 
 48 nations, beginning at Jerusalem. And ye are witnesses of 
 these things. 
 
 49 And, behold, I send the promise of my Father upon you : 
 but tarry ye in the city of Jerusalem, until ye be endued with 
 power from on high. 
 
 50 And he led them out as far as to Bethany, and he lifted 
 
 5 1 up his hands, and blessed them. And it came to pass, while 
 he blessed them, he was parted from them, and carried up 
 
 52 into heaven. And they worshipped him, and returned to 
 
 53 Jerusalem with great joy : and were continually in the temple, 
 praising and blessing God. Amen. 
 
 the Baptist is to be the theme of apostolic preaching also. Remission of sins. 
 Christ has come ; Christ has suffered in our room and in our stead ; Christ 
 has risen, having overcome sin and death. Believers can obtain pardon, 
 freedom from the guilt and from the power of sin. 
 
 Beginning at Jerusalem. The Acts of the Apostles tell us how faithfully 
 the apostles remained at their post and preached the resurrection of Jesus in 
 the city where He had been crucified. Compare Peter's sermon at Pentecost 
 (Acts ii. 14). 
 
 48. Ye are witnesses. The apostles were to be the link connecting the first 
 generation of Christians with the crucified risen Lord. They were to be wit- 
 nesses to the past rather than prophets of the future. The qualifications for 
 the office here laid down by Jesus and re-stated by Peter (Acts i. 21, 22) were 
 personal knowledge of Jesus and faithful adherence to Him. We receive 
 Christ through the witness of these apostles. They were men who had been 
 with Him from the beginning ; we see Him through their eyes, hear Him 
 through their ears, feel Him through their hearts. 
 
 49. The promise of My Father. The promise of the Holy Spirit (John 
 xiv. 16, 17, 20, XV. 26, xvi. 7) fulfilled at Pentecost. 
 
 Endued with power. Clothed luith poiver, as with a garment. A favourite 
 phrase of St. Paul. Compare John xx. 19-23, and Acts i. 1-8. 
 
 50. And He led, etc. And He led them out until they ivere over against 
 Bethany. They went over the Mount of Olives (see Map, p. 210) by the old 
 familiar road, over the Kedron, past Gethsemane. He raised His hands to 
 heaven, and in the act of blessing they saw Him slowly ascend until a 
 cloud received Him out of their sight. They saw their last glimpse of Jesus ; 
 their witness was complete ; witness-bearing remained (Acts i. 9). 
 
 5. Waiting for Pentecost, 52, 53. 
 
 52. They worshipped Him. They fell prostrate in adoration, recognising 
 at last His divinity, and giving Him the worship due to God only. 
 
 With great joy. The ascension was, with the resurrection, the pledge of 
 the conquest of Christ over sin and death, the crowning proof of His Messiah- 
 ship. They also had the assurance of His second coming from heavenly 
 messengers (Acts i. 11); they now saw and felt the meaning of Jesus' 
 words, "If ye loved me, ye would rejoice, because I go to the Father" 
 (John xiv. 28). 
 
246 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 Matthew. 
 
 Mark. 
 
 Luke. 
 
 
 Ilyrcanus and Aristobulus, Mac- 
 
 
 
 
 
 cabean princes, the sons of A/ex- 
 
 
 
 
 . 
 
 andra, rival candidacies for the high- 
 
 
 
 
 ' 
 
 priesthood and supreme rule in 
 
 
 
 
 
 Palestine, 
 
 ... 
 
 
 ... 
 
 
 Antipater, an Idumean, the father 
 
 
 
 
 
 of Herod, persuades Hy re anus to 
 
 
 
 
 
 appeal to Pompey the Great, 
 
 ... 
 
 ... 
 
 ... 
 
 
 Aristobulus refuses to submit, is 
 
 
 
 
 \ 
 
 besieged in the temple by Pompey 
 
 
 
 
 
 and overcome ; 12,000 Jev^^s slain ; 
 
 
 
 
 
 Hy re an us, high priest and eth- 
 
 
 
 
 
 narcbof Judea only, and tributary 
 
 
 
 
 
 to Rome; Galilee annexed to 
 
 
 
 
 
 Syria ; Samaria under separate 
 
 
 
 
 
 rule. Beginning of Roman domi- 
 
 
 
 
 
 nation, 
 
 
 ... 
 
 •»» 
 
 
 Julius CcBsar makes Antipater pro- 
 
 
 
 
 
 curator of Judea, Samaria, and 
 
 
 
 
 
 Galilee ; Hyrcanus still high priest 
 
 
 
 
 
 and ethnarch. Beginning of 
 
 
 
 
 
 Herodian rule; end of Mac- 
 
 
 
 
 
 cabean, 
 
 ... 
 
 ... 
 
 ^" 
 
 
 Antipater poisoned, .... 
 
 
 
 
 
 After much intriguing, Herod (who 
 
 
 
 
 '=. 
 
 married Mariarane, grand-daugh- 
 
 
 
 
 
 ter of Hyrcanus, 34 B.C.) vavAQ king 
 
 
 
 
 
 of the Jeios by the Roman senate, , 
 
 .,. 
 
 ... 
 
 ... 
 
 
 The high-priesthood separated from 
 
 
 
 
 
 civil rule. Hyrcanus disqualified 
 
 
 
 
 
 by mutilation. Herod appoints— 
 
 
 
 
 
 (i) Ananel of a Babylonian high- 
 
 
 
 
 
 priestly family ; (2) Aristobulus, a 
 
 
 
 
 i 
 
 Maccabean, soon afterwards mur- 
 
 
 
 
 * 
 
 dered. Herod degrades the high- 
 
 
 
 
 . 
 
 priesthood, and appoints and 
 
 
 
 
 
 removes at pleasure, 
 
 ... 
 
 ... 
 
 ... 
 
 
 Ilillel and Shammai at the head of 
 
 
 
 
 
 rival schools of Jewish scribes. 
 
 
 
 
 
 Mariamne murdered by Herod, 
 
 ... 
 
 ... 
 
 ... 
 
 
 Herod confirmed in possession of 
 
 
 
 
 
 Judea, Galilee, Samaria, Perea, 
 
 
 
 
 
 Qaulonitis, and Idumea, , 
 
 
 ,,, 
 
 ... 
 
 , 
 
FOUR GOSPELS, WITH CONTEMPORARY POLITICAL EVENTS. 247 
 
 
 John. 
 
 Place. 
 
 Date. 
 
 CONTEMPOKARY EVENTS 
 
 OUTSIDE Palestine. 
 
 
 
 Jerusalem. 
 
 69 B.C. 
 
 
 
 
 ' 
 
 68 B.C. 
 
 67 B.C. 
 
 66 B.C. 
 
 Pompey cleared the Mediter- 
 ranean of pirates. 
 Pompey defeated Mithridates. 
 
 
 
 
 64-63 B.C. 
 63 B.C. 
 
 60 B.C. 
 48 B.C. 
 
 Cicero consul — conspiracy of 
 Catiline. 
 
 First Triumvirate at Rome 
 —Pompey, Craisus, Csesar. 
 
 Pompey defeated at Pharsalia ; 
 Julius Csesar sole ruler at 
 Rome. 
 
 
 
 
 47 B.C. 
 44 B.C. 
 
 43 B.C. 
 
 42 B.C. 
 
 Julius CcBsar assassinated at 
 
 Rome. 
 Second Triumvirate — Antony 
 
 Lepidus, Octavius. 
 Battle of Philippi. 
 
 
 
 
 36 B.C. 
 32 B.C. 
 
 
 
 ... 
 
 ... 
 
 31 B.C. 
 
 Battle of Act turn. Octavius 
 master of the empire. 
 
 1 
 
 
 
 28 B.C. 
 27 B.C. 
 
 24 B.C. 
 
 19 B.C. 
 
 Octavius made Augustus by tlie 
 
 senate. 
 .^.neid of Virgil and Odes of 
 
 Horace publislied. 
 Virgil died. 
 
248 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 Matthew. 
 
 I.— Gospel of the Infancy. 
 
 Angel announced birth of John to 
 
 Zacharias, ..... 
 Angel announced birth of Jesus to 
 
 Mary, 
 
 Maxy visits Elizahelk, 
 Birth of John the Baptist, 
 
 Angel appears to Joseph, 
 
 Joseph and Mary go to Bethlehem, 
 Jesus born. Angels and shepherds, 
 
 Jesus circumcised; presented in 
 the temple, .... 
 
 The Magi come to see Jesus, 
 
 The flight to Egypt, 
 Herod dies, 
 
 Archselaus in Judea, Samaria, and 
 Idumea ; Herod Antipas in Galilee 
 and the Perea ; Philip in Gaulonitis. 
 Joseph and Mary return from Egypt 
 to Nazareth, 
 
 Rabbi Hillel dies. Judea a Roman 
 province 
 
 Jesus goes up to the Passover, 
 being twelve years old. 
 
 Revolt of Judas of Galilee. 
 
 Valerius Gratus the procurator deposes 
 four high priests in eleven years 
 (Annas one of them), and appoints 
 Joseph Caiaphas, .... 
 
 II. —The Preparation and First 
 Year of Ministry Com- 
 paratively Obscure in 
 Judea and Galilee. 
 
 John the Baptist and his message, 
 
 Jesus is baptized, . 
 
 The temptation, 
 
 Deputation of scribes and Pharisees to 
 ]ohn, 
 
 John's witness for Jesus, , 
 Two of John's disciples follow Jesus, 
 and remain with Him, , 
 
 i. 18-25 
 
 u. 1-12 
 ii. 13-18 
 
 11. 19-23 
 
 Mark. 
 
 ui. 1-12 
 
 ... 
 
 in. 13-17 
 iv. i-ii 
 
 i. I- 8 
 i. 9-11 
 i. 12, 13 
 
 Luke. 
 
 ». S-2S 
 
 i. 26-38 
 i- 39-56 
 i. 57-80 
 
 ii. I- 5 
 ii. 6-20 
 
 ii. 21-38 
 
 11. 39-40 
 
 u. 41-52 
 
 iii. 1-18 
 iii. 21-23 
 iv. 1-13 
 
FOUR GOSPELS, WITH CONTEMPORARY POLITICAL EVENTS. 249 
 
 John. 
 
 Place. 
 
 Date. 
 
 Contemporary Events 
 OUTSIDE Palestine. 
 
 1 
 
 ! 
 
 ... 
 
 1 
 
 Early in 3 B.C. 
 Spring 3 B.C. 
 
 3 B.C. 
 
 
 ... 
 
 Bethlehem. 
 
 Autumn 3 B.C. 
 
 
 ;;: 
 
 Jerusalem. 
 
 3 B.C. 
 2 B.C. 
 
 
 ... 
 
 ... 
 
 February or 
 March B.C. i 
 
 
 ... 
 
 Nazareth. 
 
 A.D. I 
 A.D. 6 
 
 
 ... 
 
 ... 
 
 A.D. 8 
 
 Banishment of Ovid. 
 
 ... 
 
 Jerusalem. 
 
 April A.D, 10 
 
 
 
 
 June A.D. 14 
 
 Tiberius emperor. 
 
 ... 
 
 ... 
 
 A.D. 14-16 
 
 Campaigns of Germanicus against 
 Arminius. 
 
 
 
 A.D. 18 
 
 Death of Ovid. 
 
 
 
 A.D. 25 
 
 Pontius Pilate appointed pro- 
 curator by the influence of 
 Sejanus. 
 
 
 
 A.D. 27 
 
 Tiberius retires to Capreae and 
 governs there in jealous seclu- 
 
 ... 
 
 Wilderness 
 
 A.D. 28 
 
 sion ; Sejanus the prompter 
 
 
 and Perea. 
 
 
 and minister of his tyrannies. 
 
 i. 32-3-1 
 
 Jordan near 
 Jericho ford. 
 Wilderness 
 
 June A.D. 29 
 
 Death of the Empress Livia. 
 
 
 
 Plots of Sejanus to secure the 
 
 
 of Judea — 
 
 
 throne by alliance with the 
 
 
 Quarantania 
 
 
 family of Tiberius and by the 
 
 L 19-28 
 
 Bethany be- 
 
 July A.D. 29 
 
 deaths of the relatiws of 
 
 
 yond Jordan. 
 
 
 the emperor. 
 
 i. 15-34 
 
 .' 
 
 »l 
 
 
 i. 35-42 
 
 Bethabara 
 near Beth 
 shean ford. 
 
 1 " 
 
 1 
 
 
2^0 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 Jesus goes to Galilee ; Philip, Nathanael. 
 
 Nazareth to Cana— Water turned to 
 wine, 
 
 Cana to Capernaum, 
 
 Jesus goes to Jerusalem. — First Pass- 
 over, 
 
 First cleansing of the temple. 
 
 Miracles at Jemsalem — Disciples, 
 
 Nicodemus comes to Jesus, 
 
 From Jerusalem to ^non— Troubles 
 with the disciples of John — Witness 
 of John, 
 
 Returns to Galilee through Samaria, 
 
 Interview with woman of Samaria, . 
 
 In Galilee— Nobleman's son, 
 
 Jesus goes to Jemsalem— ^QCOmA. Pass- 
 over, 
 
 The paralytic at Bethesda — The 
 Pharisees and the Sabbath — Jews 
 seek to kill Jesus 
 
 Jesus hears that John is imprisoned — 
 He returns to Galilee, . 
 
 III. 
 
 -Ministry in Galilee- 
 OF Popularity. 
 
 -Year 
 
 First sojourn in Capernaum — Preach- 
 ing the kingdom — Miraculous 
 draught of fishes— Call of four 
 
 disciples, 
 
 Demoniac cured in synagogue, 
 Cure of Peter's wife's mother and 
 
 others, 
 
 First preac hi fig tour through Galilee, 
 
 A leper cleansed on the journey, . 
 Second sojourn in Capernaum — Begin- 
 ning of conflict with Galilean 
 scribes. 
 
 Cure of paralytic, .... 
 
 Call of Matthew or Levi, 
 
 Discourse on Fasting, . 
 
 Plucking ears of com on the Sabbatli, 
 
 The man with withered hand healed, 
 
 Open-air preaching — Miracles, 
 Second preaching tour through Galilee 
 
 Choice of apostles 
 
 Sermon on the Mount. . 
 
 Matthew. 
 
 IV. 13- 
 
 VI u, 14-17 
 iv. 23-25 
 
 via. 1-4 
 
 IX. 
 
 2-8 
 
 IX. 
 
 9-13 
 
 IX. 
 
 14- r 
 
 xn. 
 
 1-8 
 
 xn. 
 
 9-14 
 
 xn. 
 
 15-2 
 
 X 
 
 2-4 
 
 V. I 
 
 -viii. 
 
 Luke. 
 
 IV. 14 
 
 i. 
 
 1 
 1 
 
 1 
 
 14-20 
 
 I- 
 
 21-28 
 
 i. 
 
 29-34 
 
 1. 
 
 35-39 
 
 i. 
 
 40-45 
 
 ii. 
 
 1-12 
 
 n. 
 ii 
 
 13-17 
 18-22 
 
 ii 
 iii. 
 
 23-2S 
 1-6 
 
 ni. 
 
 7-12 
 
 iii 
 
 13-19 
 
 
 ... 
 
 V.14, V. I-II 
 
 iv. 
 
 l^-Zl 
 
 iv. 
 
 38-41 
 
 IV. 
 
 42-44 
 
 V. 
 
 12-16 
 
 V. 
 
 17-26 
 
 V. 
 
 27-32 
 
 V. 
 
 33-39 
 
 VI. 
 
 1-5 
 
 VI. 
 
 6-11 
 
 
 ... 
 
 vi. 
 
 12-19 
 
 vi. 
 
 ao-49 
 
FOUR GOSPELS, WITH CONTEMPORARY POLITICAL EVENTS. 25! 
 
 John. 
 
 ». 43-51 
 
 11. i-ii 
 ii. 1-12 
 ii. 13 
 ii. 14-22 
 ii. 23-25 
 ill. 1-21 
 iii. 22-36 
 
 IV. 1-4 
 iv. 5-42 
 iv. 43-54 
 
 2-47 
 
 Place. 
 
 Bethabara, 
 near Beth- 
 shean ford. 
 
 Cana. 
 
 Capernaum. 
 
 Jerusalem. 
 
 ^non. 
 
 Sychar. 
 Nazareth, 
 Cana, etc. 
 
 Jerusalem. 
 
 Jerusalem. 
 Nazareth. 
 
 [naum. 
 Near Caper- 
 Capernaum. 
 
 Through 
 
 Galilee. 
 
 Capernaum. 
 Capernaum. 
 Capernaum. 
 Capernaum. 
 Capernaum. 
 Capernaum. 
 
 Near 
 Capernaum. 
 High land 
 
 behind 
 Capernaum. 
 
 Date. 
 
 Contemporary Events 
 OUTSIDE Palestine. 
 
 July A.D. 29 
 
 July-August 
 
 A.D. 29 
 April A. D. 30 
 
 May-Dec. 
 
 Dec. A.D. 30 
 
 Dec. -March 
 A.D. 30-31 
 
 April A.D. 31 Sejanus and Tiberius consuls. 
 
 Through his intrigues, the 
 younger Drusus was disgraced 
 and murdered. 
 
 Execution of Asinius Gallus, 
 and other friends of Agrippina. 
 
 Sejanus is betrothed to Livilla. 
 
 April-May 
 A.D. 31 
 
 A.D. 31 
 
 A.D. 31 
 
 Summer A.D. 31 
 Summer A.D. 3 1 
 
 Tiberius suspicious of Sejanus ; 
 premonitions of the minister's 
 disgrace. 
 
 Sejanus plots to murder the 
 emperor. The conspirar:y dis- 
 covered. 
 
252 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 Third sojourn in Capernaum — 
 Healing the centurion's servant, 
 
 Third preaching tour through Galilee- 
 To Nain — Widow's son raised, 
 Message from John the Baptist, 
 Jesus dines with Simon the Pharisee 
 — Anointed, .... 
 Continues His circuit in GaHlee, . 
 
 Fourth sojourn in Capernaum — 
 Heals a blind and dumb demoniac, 
 Hypocrisy of scribes and Pharisees, 
 The true kindred, .... 
 
 Fourth preaching tour in GaHlee — 
 Parables of the Kingdom — 
 The Sower, 
 The Tares, . 
 
 The Seed, 
 The Mustard Seed, 
 Leaven, .... 
 The Pearl— The Net, . 
 Stilling the storm, .... 
 The Gerasene demoniacs, 
 Fifth sojourn at Capernaum — 
 The daughter of Jairus — Woman 
 
 with issue, 
 
 Two blind men and dumb demoniac, 
 Fifth preaching tour in Galilee — 
 Second rejection at Nazareth, 
 Mission of the Twelve, . 
 News of murder of John the Baptist, 
 Sixth sojourn at Capernaum — 
 Return of the Twelve, , 
 
 IV.— Year of Opposition. ( 
 A. Seclusion in Galilee— Journeys 
 of Flight. 
 
 First flight into dominions of Philip — 
 Across sea — Feeding five thousand 
 
 Walking on the water, . 
 
 Return to Capernaum (seventh sojourn 
 
 Teaches in synagogue — Many are 
 
 offended, .... 
 
 Scribes from Jerusalem — Traditions 
 
 about eating, 
 
 Second flik^ht to Tyre and Sidon — 
 
 Syro-Phoenician woman, 
 
 Through DecapoHs — Miracles — 
 
 Deaf and dumb man — Four 
 
 thousand fed, 
 
 Across the lake to Dulmanutha, 
 
 Matthew. 
 
 vui. 5-13 
 xi. 2-30 
 
 xii. 22-45 
 xii. 46-50 
 
 xiii. 1-23 
 xiii. 24-30, 
 34-43 
 
 xiii. 31, 32 
 xiii. 33 
 xiii. 44-53 
 viii. 18-27 
 viii. 28-ix. I 
 
 ix. 18-26 
 ix. 27-34 
 
 xiii. 54-58 
 X. I, 5-42 
 xiv. 1-12 
 
 XIV. 13-21 
 xiv. 22-36 
 
 XV. 1-20 
 XV. 21-28 
 
 XV. 29-38 
 XV. 39 
 
 ui. 20-30 
 iii. 31-35 
 
 iv. 1-25 
 
 iv. 26-29 
 iv. 3<^34 
 
 IV. 35-41 
 v. 1-2 I 
 
 v. 22-43 
 
 vi. T-6 
 vi. 6-13 
 vi. 14-29 
 
 vi. 30 
 
 VI. 30-44 
 vi. 45-56 
 
 vii. 1-23 
 
 vn. 24-30 
 vii. 31-37 
 
 vni. 1-9 
 viii. 10 
 
 vn. 11-17 
 vii, 18-35 
 
 vii. 36-50 
 viii. x-3 
 
 xi. 14-36 
 
 xi. 37-54 
 vui. 19-21 
 
 viii. 4-18 
 
 vin. 22-25 
 
 viii. 40-56 
 
 ix. 1-6 
 
 ix. 7-9 
 
 IX 10-17 
 
FOUR GOSPELS, WITH CONTEMPORARY POLITICAL EVENTS. 253 
 
 John. 
 
 VI, 1-14 
 vi. 15-21 
 
 vi. 22-vii. I 
 
 Place. 
 
 Capernaum. 
 
 Nain. 
 Nain. 
 
 Near Nain. 
 Galilee. 
 
 Capernaum. 
 Capernaum. 
 Capernaum. 
 
 By the Lake. 
 
 The Lake. 
 Gergesa. 
 
 Capernaum. 
 Capernaum. 
 
 Nazareth. 
 
 At Machaerus. 
 
 Plain of 
 Butaiha. 
 S. Lake. 
 
 Capernaum. 
 Capernaum. 
 
 Date. 
 
 Mid-Summer 
 
 A.D. qi 
 
 Autumn A. D.31 
 
 Winter 
 A.D. 31-33 
 
 April A.D. 32 
 
 Early Summer 
 A.D. 32. 
 
 Tyre and Sidon^Summer A.D. 32 
 Near Gergesa, 
 
 S.E. of Lake. 
 
 A.D. 32 
 6 
 
 Contemporary Events 
 OUTSIDE Palestine. 
 
 Sejanus arrested and put to death, 
 October 31, a.d. 
 
 Livilla put to death privately. 
 
 Tiberius leaves Capreae for Rome, 
 but has not courage to enter the 
 capital : goes back to Capreas, 
 and lives there his wretched life. 
 
254 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 Matthew. 
 
 Mark. 
 
 Luke. 
 
 
 Return to Capernaum (eighth so- 
 
 
 
 
 
 journ) (?) 
 
 
 ... 
 
 ... 
 
 
 1 he Pharisees ask a sign, 
 
 xvi. 1-4 
 
 viii. 11, 12 
 
 
 
 Third flight to territories of Philip, . 
 
 ... 
 
 
 
 
 Across the lake to Bethsaida-Juhas, 
 
 xvi. 5 
 
 viii. 13 
 
 
 
 Leaven of the Pharisees, 
 
 xvi. 6-12 
 
 viii. 13-21 
 
 
 
 Blind man healed, .... 
 
 ... 
 
 viii. 22-26 
 
 ... 
 
 
 To Coesarea PhiUppi. . 
 
 xvi. 13 
 
 viii. 27 
 
 
 
 Peter's confession, .... 
 
 xvi. 13-20 
 
 viii. 27-30 
 
 ix. 18-21 
 
 
 First clear prediction of the Passion, 
 
 xvi. 21-28 
 
 viii. 31-ix. I 
 
 ix. 22-27 
 
 
 Transfiguration, .... 
 
 xvii. 1-13 
 
 ix. 2-13 
 
 ix. 28-36 
 
 
 The demoniac boy, 
 
 xvii. 14-21 
 
 ix. 14-29 
 
 ix. 37-43 
 
 
 Return through Galilee ; Second 
 
 
 
 
 
 prediction of the Passion, . 
 
 xvii. 22, 23 
 
 ix. 30-32 
 
 ix. 44,45 
 
 
 Return to Capernaum (ninth sojourn), 
 
 xvii. 24 
 
 ix. 33 
 
 
 
 Stater in fish's mouth, . 
 
 xvii. 24-27 
 
 
 
 
 Disciples taught humility and toler- 
 
 
 
 
 
 ance, 
 
 xviii. 1-35 
 
 ix. 33-50 
 
 ix. 46-50 
 
 
 B. Period of Work in Perea and 
 
 
 
 
 
 Judea. 
 
 
 
 
 
 Jesus goes secretly to Jerusalem— 
 
 
 
 
 
 To feast of Tabernacles, 
 
 ... 
 
 
 
 
 Discourses in the temple ; attempt 
 
 
 
 
 
 to arrest, 
 
 
 
 
 
 Nicodemus tries to protect Jesus, . 
 Retirement to Mount of OUves, 
 
 
 
 
 
 ... 
 
 
 
 
 [The adulteress] 
 
 ... 
 
 
 
 
 Discourses ; threatened stoning, . 
 
 ... 
 
 
 
 
 Blind man healed ; discourses. 
 
 
 
 
 
 Christ the Door, and the Good 
 
 
 
 
 
 Shepherd, 
 
 
 ... 
 
 ... 
 
 
 Re/urn to Galilee. 
 
 
 
 
 
 Last Jourtiey to Jerusalem — Feast of 
 
 
 
 
 
 Dedication, 
 
 ... 
 
 ... 
 
 ... 
 
 
 Attempt to go through Samaria, . 
 
 
 ... 
 
 ix. 51-56 
 
 
 Incidents on road, . 
 
 
 ... 
 
 ix. 57-62 
 
 
 Mission of Seventy, 
 
 ... 
 
 ... 
 
 X. 1-24 
 
 
 First preaching journey in the Fcrca, 
 
 
 X. I 
 
 
 
 The lepers healed, .... 
 
 ... 
 
 ... 
 
 xvii, H-19 
 
 
 Parables : Unjust judge ; Pharisee 
 
 
 
 
 
 and publican, .... 
 
 ... 
 
 ... 
 
 xvii. 20- 
 xviii. 14 
 
 
 Marriage and divorce, . 
 
 xix. 3-12 
 
 X. 2-12 
 
 
 
 Blessing little children, . 
 
 xix. 13-15 
 
 X. 13-16 
 
 xviii, 15-17 
 
 
 The rich young ruler, . 
 
 xix. 16-22 
 
 X. 17-22 
 
 xviii. 18-23 
 
 
 Temptations of the rich, and dis- 
 
 
 
 
 
 ciples' reward, .... 
 
 xix. 23-xx, 16 
 
 X- 23-31 
 
 xviii. 24-30 
 
 
 The Lords Prayer, 
 
 ... 
 
 
 xi. 1-18 
 
 
Pour gospels, with contemporary political events. 25$ 
 
 John. 
 
 Vll. I-IO 
 
 vii, 11-46 
 vii. 47-52 
 
 viii. I 
 [viii. 2 -11] 
 
 viii. 12-59 
 ix. 
 
 Place. 
 
 Bethsaida- 
 Julias. 
 
 Near Cassarea 
 Philippi. 
 
 M'tain range 
 of Hermon. 
 Ft. of Hermon 
 
 Galilee. 
 
 Capernaum. 
 
 Capernaum. 
 
 Jerusalem, 
 
 Jerusalem. 
 
 Jerusalem. 
 
 Olivet. 
 
 Jerusalem. 
 
 Jerusalem. 
 
 Jerusalem. 
 
 Jerusalem. 
 
 Ginea. 
 Ginea & Perea 
 
 Perea. 
 
 Date. 
 
 A.D. 32 
 
 A'tumnA.D. 32 
 
 Winter 32 
 
 Contemporary Events 
 OUTSIDE Palestine. 
 
256 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 The dumb demoniac healed, . 
 
 Pharisees accuse Him, . 
 
 Dines with a Pharisee ; hypocrisy, 
 
 Leaven of the Pharisees, 
 
 The rich fool ; discourses. 
 
 Parable of barren fig-tree, 
 
 Heals on Sabbath a woman ill for 
 
 eighteen years, . 
 Discourses ; warned against Herod 
 From the Perea to Jerusalem, . 
 Upon the way : Good Samaritan 
 
 Bethany ; Martha and Mary, 
 In Jerusalem : Second attempt to 
 
 stone Him 
 
 Fli£^/it to the Perea. 
 
 Dines with Pharisee on Sabbath 
 miracle, .... 
 
 Parables : Supper, lost sheep, lost 
 piece of silver, prodigal son 
 wasteful steward, rich man and 
 Lazarus ; discourses, . 
 
 The message that Lazarus is ill. 
 
 Raising of Lazarus, 
 
 Jewish council summoned ; resolves 
 
 on Jesus' death, . 
 Flight to Ephrairn, . 
 
 From Ephraim to Bethany, . 
 Third clear prediction of Passion 
 Place in the Kingdom, . 
 Jericho ; Blind Bartimaeus, 
 Zaccheus ; parable of pounds, 
 At Bethany : Supper with Simon 
 
 the Leper ; Mary anoints Jesus, 
 Rulers conspire to slay Lazarus, 
 
 v.— Events of the Passion Week. 
 
 First day 0/ the week. 
 
 Triumphal entry, . 
 
 Back to Bethany, . 
 Monday, .... 
 
 The fruitless fig-tree withered 
 
 The temple cleansed. 
 
 Back to Bethany, . 
 Tuesday 
 
 lesson of withered lig-liec. 
 
 Matthew. 
 
 XX. 17-19 
 XX. 20-28 
 XX. 29-34 
 
 6-13 
 
 XXI. 
 
 xxi. 
 
 XXI. 
 
 xxi. 
 
 1-17 
 
 18,19 
 12-16 
 
 Mark. 
 
 Luke. 
 
 X. 31 
 X. 32-34 
 X. 35-45 
 X. 46-52 
 
 XI. I-II 
 
 xi. ii 
 
 xi. 12-14 
 xi. 15-18 
 xi. 19 
 
 xi. 20-26 
 
 xi. 14-26 
 xi. 27-36 
 
 xi. 37-54 
 xii 1-12 
 xii. 13-59 
 xiii. 1-9 
 
 xiii, 10-17 
 xiii. 22-35 
 
 X. 25-42 
 
 xiv. 1-6 
 
 XIV. 7-xvn. 10 
 
 xvni, 31-34 
 
 xvni. 
 xix. 
 
 35-43 
 1-28 
 
 XIX. 29-44 
 
 xix. 45-48 
 
VOUR GOSPELS, WITH CONTEMPORARY POLITICAL EVENTS. 257 
 
 John. 
 
 X. 22-24 
 
 X. 25-39 
 X. 40-42 
 
 Place. 
 
 Perea. 
 
 xi. 1-6 
 
 xi. 7-46 
 
 xi. 47-53 
 xi. 54. 55 
 
 xii. 9 
 xii. lo-ii 
 xii. 1-8 
 
 xii. 12-19 
 
 Jericho. 
 
 Jerusalem. 
 Near Jericho 
 Ford. 
 
 Perea. 
 
 Date. 
 
 Winter 32 
 
 Jerusalem. 
 Ephraim. 
 
 Jericho. 
 
 Bethany. 
 
 Jerusalem. 
 Bethany. 
 
 Jerusalem. 
 
 Dec. 32 
 
 Early "spring 
 A.D. 33 
 
 March A. D. 33 
 
 Mar. 29 (Old 
 Style) A D. 33 
 
 Mar. 30 A.D. 33 
 Mar. 31 A.D. 33 
 
 Contemporary Events 
 OUTSIDE Palestine. 
 
258 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 Matthew. 
 
 Mark. 
 
 Lure. 
 
 
 Greeks ; prediction of Passion, 
 
 
 
 
 
 Discourses in the temple, 
 
 xxi. 23- 
 xxiii, 39 
 
 xi. 27-xii. 44 
 
 xix. 49- 
 xxi. 4 
 
 
 Discourse on way to Olivet, . 
 
 xxiv. I- 
 xxvi. 2 
 
 xiii. 1-37 
 
 xxi. 5-38 
 
 
 Wednesday, 
 
 
 ... 
 
 
 
 Jesus at Bethany; Judas at Jeru- 
 
 
 
 
 
 salem, 
 
 xxvi. 14-16 
 
 xiv. I, 2, 
 10, II 
 
 xxii. 1-6 
 
 
 Thursday, 
 
 Preparation for the Passover, . 
 
 XX vi. 17-20 
 
 xiv. 12-16 
 
 xxii. 7-14 
 
 
 The Passover and the Lord's 
 
 
 
 
 
 Supper, 
 
 xxvi, 21-29 
 
 xiv. 17-26 
 
 xxii. 15-30 
 
 
 Jesus' farewell discourses and inter- 
 
 
 
 
 
 cessory prayer, .... 
 
 ... 
 
 ... 
 
 ... 
 
 
 Foretells the fall of Petei, 
 
 xxvi. 31-35 
 
 xiv. 26-31 
 
 xxii. 31-38 
 
 
 Gethsemane, 
 
 xxvi. 30, 
 36-46 
 
 xiv. 32-42 
 
 xxii. 39-46 
 
 
 Jesus taken prisoner, 
 
 xxvi. 47-56 
 
 xiv. 43-52 
 
 xxii. 47-53 
 
 
 Friday, 
 
 
 
 
 
 The Jewish trial, .... 
 
 xxvi. 57-68 
 
 xiv. 53-65 
 
 xxii. 54, 
 63-71 
 
 
 Peter's denials, .... 
 
 xxvi. 69-75 
 
 xiv. 66-72 
 
 xxii. 54-62 
 
 
 Roman trial, 
 
 xxvii. I, 2, 
 11-26 
 
 XV. 1-14 
 
 xxiii. 1-25 
 
 
 Remorse of Judas 
 
 xxvii. 3-10 
 
 ... 
 
 ... 
 
 
 Scourging, mocking, and crucifixion 
 
 
 
 
 
 of Jesus, 
 
 xxvii. 27-49 
 
 XV. 15-36 
 
 xxiii. 26-45 
 
 
 The death of Jesus, 
 
 xxvii. 50-56 
 
 XV. 37-41 
 
 xxiii. 46-49 
 
 
 The Burial, 
 
 xxvii. 57-61 
 
 XV. 42-47 
 
 xxiii. 50-56 
 
 
 The Jewish Sabbath. 
 
 
 
 
 
 The rest of Jesus in the tomb, 
 
 
 xvi. 1 
 
 ... 
 
 
 VI.— The Resurrection and 
 
 
 
 
 
 Ascension. 
 
 
 
 
 
 The Resurrection, .... 
 
 xxviii. 2-4 
 
 ... 
 
 
 
 The visits of the women, 
 
 jxxviii. I, 5-8 
 
 xvi. 1-8 
 
 xxiv. 1-8 
 
 
 Peter and John at the tomb, etc., . 
 
 
 ... 
 
 xxiv. 9-12 
 
 
 The guards report the resurreciion, 
 
 xxviii. 1 1-T5 
 
 ... 
 
 ... 
 
 
 Appearances after the resurreciion : - 
 
 
 
 
 
 I. To Mary Magdalene, 
 
 
 xvi. 9-1 1 
 
 ... 
 
 
 2. To the other women, 
 
 xxviii. 9, TO 
 
 ... 
 
 ... 
 
 
 3. To Peter, 
 
 ... 
 
 
 xxiv. 34 
 
 
 4. To two disciples, 
 
 ... 
 
 xvi. 12, 13 
 
 xiii. 13-35 
 
 
FOUR GOSPELS, WITH CONTEMPORARY POLITICAL EVENTS. 259 
 
 John. 
 
 xii. 20-50 
 
 Place. 
 
 xiii 1-38 
 
 xiv. I- 
 xvii. 26 
 
 xviii. 1, 2 
 
 xviii. 3-12 
 
 xviii. 12-24 
 
 xviii. 15-18, 
 25-27 
 xviii. 28- 
 xix. 15 
 
 xix. 16-29 
 xix. 30-37 
 xix. 38-42 
 
 xix. 42 
 
 Jerusalem, 
 Olivet. 
 
 Bethany. 
 Jerusalem. 
 
 Olivet. 
 Jerusalem. 
 
 Jerusalem. 
 
 XX. I, 2 
 XX. 3-10 
 
 XX. 11-18 
 
 Jerusalem. 
 
 Emmaus. 
 
 Date. 
 
 April I A.D.33 
 
 Apr. 2 A.D. 33 
 
 Contemporary Events 
 OUTSIDE Palestine. 
 
 April 3 (Old 
 St>le) A.D. 33 
 
 April 3 (Old 
 Style) A.D. 33 
 
 Apr. 4 A.D. 33 
 
 Apr. 5 A.D. 33 
 
 Agrippina starves herself to death. 
 
 The cruelties, mad suspicion, and 
 licentious life of the emperor 
 suggest that he is insane. 
 
i6o 
 
 SUMMARY OF LIFE OF CHRIST FROM THE 
 
 Events in Palestine. 
 
 5. To the Ten— Thomas absent, . 
 
 6. To the Eleven — Thomas pre- 
 
 sent, 
 
 7. To seven apostles, . 
 
 8. To five hundred disciples, 
 
 9. To James (i Cor. xv. 7). 
 10. At the Ascension, 
 
 The last charge and the Ascension, 
 
 Matthew. 
 
 xxviii. 16-20 
 
 Mark. 
 
 Luke. 
 
 xvi. 14-18 
 
 xvi. 19 
 xvi. 15-19 
 
 xxiv. 36-49 
 
 xxiv. 50, 51 
 
 Events in Palestine. 
 
 Descent of the Spirit on the day of Pentecost, . 
 
 First Persecution- Martyrdom of Stephen— Conversion 
 
 of Saul, 
 
 Herod Agrippa I. succeeds to Gaulonitis, . 
 
 to Galilee and Perea (Herod Antipas banislied), 
 and to Judea and Samaria 
 
 First preaching to the Gentiles, 
 
 Second Persecution— /^-w^j beheaded— Herod Agrippa 
 dies, 
 
 Paul's first missionary journey (one year) (r and 2 
 
 Thessalonians) 
 
 Paul's second jnissionary journey (three years), . 
 
 Felix procurator, 
 
 Paul's third missionary journey (four years) [Galatians, 
 
 I and 2 Corinthians, Romans), 
 
 Revolt of the Sicarii, headed by an Egyptian, 
 Festus procurator (Paul brought before him), . 
 
 Paul a prisoner at Rome [Ephesians, Colossians, Philemon, 
 Philippians), 
 
 Paul released by Nero, 
 
 Gessius Florus procurator (65 a. d.)— Revolt of the 
 
 Jews (66 A. D.) 
 
 Vespasian general in Palestine— Josephus commands 
 Jewish army, 
 
 Destruction of Jerusalem by Titus, 
 
 Acts of Apostles. 
 
 Acts ii. 
 Acts vii.-ix. 
 
 Acts X. 
 Acts xii. 
 
 Acts xviii, 23-xxi. 
 
 Acts xxi. 38 
 
 Acts XXV. 
 
 Acts xxvii. -xxviii. 
 
FOUR GOSPELS, WITH CONTEMPORARY POLITICAL EVENTS. 261 
 
 John. 
 
 XX. 19-24 
 
 XX. 25-29 
 xxi. 1-24 
 
 Place. 
 
 Sea of Galilee. 
 Galilee. 
 
 Bethany. 
 
 Date. 
 
 May A.D. 33 
 
 CONTEMPOKARY EVENTS 
 
 OUTSTDE Palestine. 
 
 
 Date. 
 
 Contemporary Events outside Palestine. 
 
 
 June A.D 
 
 • 33 
 
 
 
 A.D 
 
 .34 
 36 
 37 
 40 
 
 41 
 
 Pi^afe recalled. 
 
 Calig-ula en.peroi on the death of Tilerins. 
 Invasion ot Biiiam by Aulus Plautius. 
 Claudius tmpt-ior on the assassination of Caligula. 
 Banishment of Seneca. 
 
 
 »» 
 
 44 
 
 War in Britain (43-51). 
 
 
 It 
 
 45 
 51 
 
 War with Caradoc in Britain. 
 
 
 ,, 
 
 SI 
 52 
 
 Jews banished from Rome. 
 
 
 M 
 »» 
 
 54 
 59 
 60 
 
 Nero emperor. 
 
 Nero murders Agrippa. 
 
 
 » 
 
 61 
 
 War with Boadicea in Britain. 
 
 
 » 
 
 63 
 
 
 
 • 1 
 »» 
 
 64 
 
 67 
 68 
 69 
 
 69 - 
 70 
 
 Great Fire at Rome— First Roman Persecution of the 
 Church. 
 
 Galba emperor ) Empire convulsed with civil 
 Otho and Vitellius emperors / war. 
 Vespasian emperor. 
 
INDEX. 
 
 Abbas, 209. 
 
 Abia, course of, 43. 
 
 Abilene, Lysanias, Tetrarch of, 65, 66. 
 
 Abraham^s bosom, 193. 
 
 Abraham's seed, privileges of, 68, 
 
 Adoption in Jewish law, 74. 
 
 Advent, Second, 221. 
 
 Alabaster box, 114. 
 
 Almsgiving, John on, 68 ; Jesus on, 
 161. 
 
 Andrew, loi. 
 
 Angel, appearance of, to Zacharias, 
 44 ; to Mary, 47. 
 
 Angels, ministry of, recorded by St. 
 Luke, 44; appear to the shep- 
 herds, 57 ; at the sepulchre, 240. 
 
 Anna, the prophetess, 61. 
 
 Annas, high priest, 66, 229. 
 
 Annunciation, of birth of John, 44, 
 69 ; of birth of Jesus, 47. 
 
 Apostles, selected, 98 ; lists of the, 
 99 ; training of the, 100 ; mission 
 of, 132, 133; instructions to, 132; 
 lessons to, 144 ; strife among the, 
 225; witnesses for Christ, 11, 42, 
 245 ; others besides the Twelve 
 called, 99 ; The Teaching of the 
 Tivelve Apostles quoted, 149. 
 
 Archelaus, 39, 206. 
 
 Aretas, 65, 66, 183. 
 
 Ascension of our Lord, 244. 
 
 Aser, tribe of, 61. 
 
 Augustine quoted, 75, no. 
 
 Bank, 207. 
 
 liaptism, of John, 67, 213 ; of the 
 Spirit, 69 ; by fire, 69 ; of Jesus, 70. 
 Parah])as, 233. 
 
 Barns, 166. 
 
 Barrenness. See Childlessness. 
 
 Bartholomew, 102. 
 
 Bartimceus, 204. 
 
 Baskets, 136. 
 
 Baxter quoted, 139. ' 
 
 Beatitudes, the, 104. 
 
 Beds in the East, 89. 
 
 Beelzebub, 157. 
 
 Bern a, 65. 
 
 Benedict us, The, 19, 53. 
 
 Benefactors , 225. 
 
 Bengel quoted, 47, 68, 130. 
 
 Bethabara, 66. 
 
 Bethany, 154, 208. 
 
 Bethlehem, 56 ; sheep for Temple fed 
 
 near, 56; Khan of, 57. 
 Bethphage, 208. 
 Bethsaida, an Apostles' town, 10 1, 
 
 134 ; Julias, 134. 
 Betrothal, 47. 
 Beza quoted, 145. 
 Blasphemy, against the Holy Ghost, 
 
 165 ; Jesus charged with, 89. 
 Blind, Jesus and the, 112. 
 Boanerges, loi, 147. 
 Border 0/ the Garment, 128. 
 Bosanquet on date of Jesus' birth, 56. 
 Bottles, 93. 
 Brethren of our Lord, 122; theory of 
 
 Epiphanius about the, 123. 
 Bridechanibcr, children of the, 92. 
 Brotherhood of mankind, Luke's the 
 
 Gospel of the, 19 ; rests on the 
 
 P'athcrhood of God, 155. 
 Bruce quoted, 214. 
 Bush, at the, 216. 
 
 CAiArHAS, 66, 229. 
 
INDEX. 
 
 263 
 
 Caldwell on demoniac possession, 81. 
 Calvary, 235. 
 Calvin quoted, 127, 136. 
 Capernaum, 81 ; a centre of trade, 90 ; 
 
 Christ's own city, 150. 
 Captain, 222. 
 CatecJnwiens taught the oral gospel, 
 
 I3> 42. 
 Census of Ccesar Augustus, 55. 
 Centurion, 109 ; with sick slave, 109 ; 
 
 at the cross, 237, 
 Chains, 125. 
 Chalcis, 65. 
 Chazzan, 79. 
 Chief priests, 212. 
 Chief rooms, 180. 
 Child, Jewish, how trained, 62, 77 ; 
 
 type of the Christian, 145. 
 Childlessness, how the Jews regarded, 
 
 43, 46, 235. 
 Children brought to Jesus, 201. 
 Chorazin, 150. 
 Christ. See Jesus. The Christ of 
 
 God, 137. 
 Christmas, 57. 
 Chrysostom quoted, 159. 
 CirctifjicisioJt, $2 ; of John, 52 ; of 
 
 Jesus, 59. 
 Closets, 164. 
 Coming. See Advent. 
 Confession of St. Peter, 137. 
 Consolation of Israel, 60. 
 Conversion, its urgency, 171 ; its 
 
 necessity, 173. 
 Corn, plucking ears of, 95. 
 Couch. See Bed. 
 Court of the Israelites, 44. 
 Covetousness reproved, 166. 
 Cross, first mentioned, 139; to be 
 
 carried by disciples, 183. 
 Crucifixion of Jesus, 234. 
 Crumbs, 193. 
 Cup of the New Testament, 225 ; atp 
 
 given to drink, 227. 
 Cyrenius, 55. 
 
 Darkness at the crucifixion, 237. 
 Daughter, woman called, by Jesus, 
 
 130. 
 Day, divisions in the Jewish, 135, 
 
 169. 
 Dead bury their dead, 148. 
 
 Decree, 55. 
 
 Demoniac possession, 81, 126; healed, 
 81. 
 
 Denarius, 185. 
 
 Denials of Peter, 229. 
 
 Desert. See Wilderness. 
 
 Dinner customs in the East, 91, 193. 
 
 Disciple life, the, tested by renun- 
 ciation, 183. 
 
 Disciples of John, 91, in. 
 
 Disease traced to Satan's power, 175. 
 
 Dispersion, Jews of the, 34, 187. 
 
 Dives, 193. 
 
 Divorce, laxity of the law of, among 
 the Jews, 200. 
 
 Doctors, 63. 
 
 Dods quoted, 174, 181, 184, 188, 
 191. 
 
 Dogs, unclean animals in the East, 
 
 193- 
 Door, the narrow, 176. 
 Drachma, 185. 
 Drops of blood, 228. 
 Dropsy, healing of man with, 179. 
 Dust, to shake off the, 132, 150. 
 
 Ears to hear, 119. 
 Earthquakes, 219. 
 Elders, 212 ; of a synagogue, 109, 
 
 128. 
 Elias, John the spiritual, 45 ; 133. 
 Elizabeth, wife of Zacharias, 43 ; 
 
 kinswoman of Mary, 49. 
 Emmaus, 241. 
 En Gannim, 146. 
 Erasmus quoted, 122, 215. 
 
 Faith may be true though imperfect, 
 
 129. 
 Famines in Apostolic times, 187. 
 Fan, 70. 
 Farrar quoted, 18, 47, 50, 64, 67, 71, 
 
 119, 121, 148, 161, 214. 
 Fasting, Jewish rules of, 91. 
 Fatherhood of God, Luke's the 
 
 Gospel of the, 19 ; taught in the 
 
 Lord's Prayer, 155. 
 Fevers, 82. 
 
 Fig-tree, parable of, 173, 221. 
 Finger of God, 1 58. 
 Fishes, miraculous draught of, 85 ; 
 
 loaves and, 135. 
 
264 
 
 INDEX. 
 
 Five hundred pence, 115. 
 Five thousand, feeding of, 134, 
 Forerunner, duties of the, 45, 67, in. 
 Forgiveness, love in presence of sin, 
 
 195- 
 Foundations, 108. 
 Fox, Herod Antipas a, 178. 
 Fuller quoted, 125. 
 Funeral at Nain, no. 
 
 Gabriel, 45. 
 
 Gadara = Gergesa 07- Gerasa, Aliersa, 
 124. 
 
 Gadarenes rejected Jesus, 125. 
 
 Galileans, 230. 
 
 Galilee, description of, 46 ; Sea of, 
 see Gennesaret. 
 
 Gaulonitis, 125. 
 
 Genealogy of Jesus, 71. 
 
 Ge7ieratio7i, ihis, 197. 
 
 Generation of vipers, 67. 
 
 Gennesaret, lake of, 2>1. 
 
 Gerasa = Khersa, 124. 
 
 Gergesene demoniac, healing of, 125. 
 
 Gethsemane, concluded the tempta- 
 tion of Jesus, 78, 227. 
 
 Ghost. See Holy Ghost. 
 
 Glistermg, 140. 
 
 Gloria in excel sis, 19, 59. 
 
 God, Omnipotence of, 49 ; grants 
 more than we ask, 45 ; Most High, 
 125. 
 
 Godet, his theory of Theophilus, 42 ; 
 quoted, 43, 49, 54, 60, 108, ni, 
 168, 170, 178. 
 
 Golden Rule, the, 106. 
 
 Gospel, meaning of the word, 1 1 ; at 
 first unwritten, 12 ; disciples and 
 the, II, 12, 13; limits of the first, 
 13; taught to catechumens, 13; 
 written, 14 ; summary of the, 14; 
 of the Ebionites, 96. 
 
 Gospel of Luke, traced to Paul, 14 ; re- 
 lation toother Gospels, 16 ; Gospel 
 of the Fatherhood of God, 19 ; of 
 the brotherhood of mankind, 19 ; 
 written for Gentile Cliristians, 21 ; 
 analysis of, 22; author of, 15; 
 where written, 21. 
 
 Gospels, synoptic, 17 ; their simil- 
 arity, 17 ; how formed, 14, 41, 
 
 Grace, a time o*", 1 74. 
 
 Graves, Pharisees likened to, 162. 
 
 Grecians, 35. 
 
 Green wood, parable of, 235. 
 
 Guest-cha?nber, 223. 
 
 Hades, 193. 
 
 Halcombe quoted, 42. 
 
 Hall, Bishop, quoted, 49, 71, 91, 
 
 130. 
 Hall of Eastern house, 229. 
 Hanna quoted, 63, 66, 129, 130. 
 Hellenists, 35. 
 He?fi. See Border. 
 Henry, Matthew, quoted, 46, 57, 64, 
 
 67, 75> 87, 98, 121, 129, 176, 
 
 196. 
 Hermon, Mount, 140. 
 Herod Antipas, 39, 65, 98, 133, 176, 
 
 183, 232. 
 Herod Philip, 39, 65, 70. 
 Herod the Great, 38, 39, 42. 
 Herodians, 137. 
 Herodias, 38, 39, 65, 70, 132. 
 High priests, 66. 
 Highest, Son of the, 48. 
 Highly favoured, 47. 
 Highjuays and hedges, 182. 
 Hill cotiJitry, 50. 
 Holy Ghost, promised to the Twelve, 
 
 1 1 ; John filled with the, 45 ; 
 
 source of all created life, 48 ; 
 
 baptism of the, 69 ; descended 
 
 on Jesus, 71 ; Jesus possessed by 
 
 the, 75 ; sin against the, 165. 
 Holy Place, 44. 
 Hooper quoted, 139. 
 Horn of salvation, 53. 
 House built on a rock, 108. 
 Humanity of Jesus, 20. 
 Humble-mindedncss, 180. 
 iY//i-X'j-= carob pods, 187. 
 Hymns, New Testament, 19. 
 Hypocrites, 175. 
 
 Incarnation, 53. 
 
 Incense, altar of, 44 ; to burn, the 
 
 highest priestly duty, 44. 
 Inheritance, Mosaic Law of, 1S6, 
 Jnn, 57, 154. 
 Issue of blood, 128, 
 Iturea, 65. 
 
INDEX. 
 
 265 
 
 Jairus' daughter cured, 128. 
 James, son of Alph^us, 102. 
 James, son of Zebedee, loi. 
 Jericho, 153, 204. 
 Jerusalem, siege of, 211, 220; going 
 
 to the feasts at, 62. 
 Jesus, 48 ; Son of David, 48 ; Son of 
 God, 49 ; genealogy of, 71 ; power 
 over souls, 81; sympathy of, iii, 
 174 ; refuses to do miracles on 
 demand, 158 ; thought to be only a 
 prophet, 242. Compare Analysis. 
 Jewish Law. See Law. 
 Jews of the Dispersion, 34. 
 Joanna, 117, 240. 
 
 John the Baptist, parents of, 43 ; the 
 Forerunner, 44, ill; circumcision 
 of, 52 ; in the desert, 54, 66 ; at 
 the Jordan fords, 66 ; preaches re- 
 pentance, 67 ; on selfishness, 68 ; 
 last of the prophets, 68, 112; im- 
 prisoned, 91 ; disciples of, fasted, 
 91. 
 John, the son of Zebedee, loi. 
 Jonah a sign of the Christ, 159. 
 Jordan, John at the, 66, 
 Joseph of Arimathea, 238. 
 Joseph, the husband of Mary, 47. 
 Journeys of Jesus, 30. 
 Judaism a religio licita, 34 ; propa- 
 ganda among Gentiles, 35. 
 Judas Iscariot, 103. 
 Judas of James, 102. 
 Judas the Gaulonite, 234. 
 Judge, Unjust, 199. 
 Just persons^ 185. 
 
 Kingdom of God or of Heaven, Law 
 of the, 105; least in the, 113; 
 coming of the, 139, 197 ; explained 
 by Resurrection, 144 ; parables of 
 the, 176. 
 
 Lange quoted, 96, 127, 129, 158. 
 
 Latchet, 69. 
 
 Lauth, on the date of Jesus' birth, 
 
 Law of Moses, Rabbinical division 
 of, 43 ; on leprosy, 86, 87 ; on in- 
 heritance, 187; imperishable, 192; 
 on restitution, 206. 
 
 Lawyers. See Scribes. 
 
 Lazarus = Eliezar, a beggar, 193 ; 
 
 brother of Martha, 201. 
 Leaven, 176; of the Pharisees, 163. 
 Legion, 126. 
 Leighton quoted, 75. 
 Leper healed, 86, 196. 
 Leprosy, 86 ; Law on, 86, Z"]. 
 Levirate marriage, 74, 216. 
 Linen, 238. 
 
 Lord's Prayer, the, 155. 
 Lose one^s life, 139. 
 Lot, use of the, in priestly life, 43, 44. 
 Love, Christian, the law of the 
 
 Kingdom, 105, 152 ; tested by 
 
 disinterested action, 106. 
 Luke, life of, 15 ; his account of how 
 
 the Gospels were made, 14, 41 ; on 
 
 the ministry of angels, 44. 
 Luke's Gospel. See Gospel. 
 Lysanias, 65. 
 
 Magnificat, The, 19, 50. 
 
 Malefactor, Jesus treated as a, 227, 
 
 ALanwion, 191. 
 
 Manger, 57. 
 
 Marriage, question of Sadducees 
 
 about, 215. 
 Mary, the mother of Jesus, notices of, 
 
 47 ; visit of angel to, 46 ; Geth- 
 
 semane time of, 49 ; song of praise 
 
 by, 50 ; kept things in her heart, 
 
 58 ; at the sepulchre, 241. 
 Mary Magdalene, 117, 240. 
 Matthew, 102. 
 
 j\Leasiire of wheat, 191 ; of oil, 191. 
 Messiah, Jewish ideas of the, 76. 
 Meyer quoted, 145. 
 ]\Iichael, 45. 
 Mills, Jewish, 198. 
 Miracles, recorded by St. Luke, 36 ; 
 
 signs as well as wonders, 86 ; 
 
 wrought on the Sabbath day, 97 ; 
 
 educate as well as heal, 129 ; show 
 
 the Fatherhood of God, 124, 131 ; 
 
 demanded by Jews, 158; of grace, 
 
 202. 
 Mission of apostles, 132; of Seventy, 
 
 148. 
 Mourners, professional, 131. 
 Mustard seed, parable of, 176. 
 I\Lystery, 120. 
 
266 
 
 Index. 
 
 Naaman, So, 86. 
 
 Nain, raising widow's son i 
 
 iVaf?ie, the new, 90. 
 
 Nazareth described, 46. 
 
 Nazarite, 45. 
 
 Nets used in Palestine, 85. 
 
 Nujtc Dim a lis, 19, 60. 
 
 Officials of synagogue, 78. 
 
 Ointment, 114. 
 
 Oral Gospel. See Gospel. 
 
 Palestine in Jesus' time, 27 ; political 
 
 divisions of, 28 ; social condition of, 
 
 29 ; divisions of, 27, 50. 
 Parables, 118 ; recorded by St. Luke, 
 
 36 ; illustrate social condition of 
 
 people, 29, 104, 108. 
 Paradise, 193, 237. 
 Paralytic, healing of the, 87. 
 Parker quoted, 71, 76. 
 Passion, obscure intimations of the, 
 
 35) 138 ; clear predictions of, 138, 
 
 144, 202. 
 Passover, 222, 223. 
 
 Paul, relation of, to Gospel of Luke, 
 
 Persecution unchristian, 228. 
 
 Peter, what is known of, 100 ; his 
 confession, 136; his temptation, 
 226 ; no pre-eminence given to, 
 
 145. . 
 Pharisaism, 196. 
 
 Pharisees, 200 ; compared to graves, 
 
 161 ; denounced by John, 67 ; 
 
 maxims of the, 97, 215. 
 Phylacteries, 62. 
 Pilate, 65, 173. 
 Pinnacle of Temple, 77. 
 Plumptre quoted, 18, 64, 113, 184. 
 Pounds, parable of the, 206. 
 Poverty of Palestine, 29, 104 ; of 
 
 Jesus, 59. 
 Po%vers of heaven, 221. 
 Prayer in synagogues, 78 ; Jews' 
 
 hours of, 155; the Lord's, 155; 
 
 persistent, 157, 199. 
 Prayers of Jesus, 19, 71, 98. 
 Preaching of John the Baptist, 66, 
 
 67-70. 
 Presentation in the Temple, 59.'' 
 
 Priests, courses of the, 43 ; forbidden 
 the use of wine, 45. 
 
 Prodigal Son, parable of the, 186. 
 
 Prophecy of witness for Christ, 242. 
 
 Prophets read in synagogue, 79 ; re- 
 jected by Jews, 80. 
 
 Protevangelium, 42. 
 
 Providence, Jewish theory of, 173. 
 
 Publicans, 68, 90, 200. 
 
 Purification, offerings at, 59. 
 
 Rabbins, method of teaching among 
 the, 63, 118. ^d-^ Scribes. 
 
 Raphael's picture of the Transfigura- 
 tion, 143. 
 
 Reed, John the Baptist likened to a, 
 112. 
 
 Rejected the counsel of God, 113. 
 
 Religio licita, 34. 
 
 Rents in Palestine, 190. 
 
 Repentance, baptism of, 67 ; theme 
 of John's preaching, 67, 244; theme 
 of Christian preaching, 244. 
 
 Resurrection, 239 ; required to ex- 
 plain the Kingdom of God, 144. 
 
 Rich towards God, 166. 
 
 Riches, in heaven, 168, 191 ; a temp- 
 tation, 202. 
 
 Rooms, highest, 1 80. 
 
 Ruler \see Elder), the young, 201. 
 
 Ryle, Bishop, quoted, 89, 145. 
 
 Sabbath, the second Sabbath after 
 the first, 95 ; Jesus on the, 95, 97, 
 I75> 179; feasts, 179; miracles 
 wrought on the, 97, 175. 
 
 Sabbath of the Phylacteries, 62. 
 
 Sackcloth, 150. 
 
 vSadducees, 215; denounced by John, 
 67. 
 
 Salome, 38, 39, 65. 
 
 Salt, savourless, 184. 
 
 vSalvation, meaning of, had been lost, 
 54 ; how many obtain, 176. 
 
 Samaritan, 146, 153 ; leper, 196. 
 
 Sanhcdrin, 212. 
 
 Sarepta, 80. 
 
 Satan, ']'], 222 ; sends disease, 8r, 
 175 ; his power overthrown, 151. 
 
 Sayings of Jesus, unwritten, 149, 170. 
 
 ScJiekinah, 57. 
 
INDEX. 
 
 267 
 
 Scourging, Roman, 233, 
 
 Scribes, 87, 152, 217. 
 
 Scrip, 132. 
 
 Self-righteousness rebuked, 91, 189. 
 
 Sepulchre, 238. 
 
 Sermon, in synagogues, 79 ; on the 
 Mount, 103. 
 
 Seventy, Mission of the, 148. 
 
 Sheba, Queen of, 160. 
 
 Shechinah, 141. 
 
 Sheep, parable of the Lost, 184. 
 
 Shewbrcad^ 95. 
 
 Ships, 85. 
 
 Siloam, the tower in, 173. 
 
 Simeon, Song of, 59. 
 
 Simon of Cyrene, 234. 
 
 Simon Peter. See Peter. 
 
 Simon the Pharisee, 115. 
 
 Simon Zelotes, 102. 
 
 Sin, against the Holy Ghost, 165 ; 
 goes beyond the sinner, 173, 194. 
 
 Sir ion, 140. 
 
 Slave, parable of the, ploughing, 195. 
 
 Soldiers, exhorted by John, 69 ; 
 
 special temptations of, 69. 
 Son of God, 49. 
 Son of Man, 89, 198, 221. 
 Sower, parable of the, 119. 
 Sparrows sold in the markets, 
 
 164. 
 Spirit, Holy. See Holy Ghost. 
 Stanley, Dean, quoted, 67, 83. 
 Stezuard, 190. 
 Stier quoted, 143. 
 Stock, Eugene, quoted, 63, 90. 
 Stones cry out, 211 ; Stone rejected, 
 
 214 ; at tombs, 239. 
 Storm stilled, 123. 
 Strong drink, 45. 
 Succoth, 71. 
 Suffer tints far, 228. 
 Supper, the Last, 224. 
 Susanna, 117. 
 Swine, 126, 187. 
 Sycamine tree, 195. 
 Sycamore tree, 205. 
 Synagogue, 78 ; built by wealthy 
 proselytes, 109 ; Jewish tribunals 
 sat in, 165, 219. 
 Synoptic Gospels. See Gospels. 
 
 Tabernacles, 141. 
 
 Tallith, 129. 
 
 Taxed, 55. 
 
 Taylor, Jeremy, quoted, 96. 
 
 Temple, Jesus in the, 59, 21S ; 
 pinnacle of the, 77. 
 
 Temptation, of Jesus, 75, 227 ; life- 
 loiigj 75 ; of Christians, 155. 
 
 Tetrarch, 65. 
 
 Theophilus, 14, 42. 
 
 Thomas, 102. 
 
 Thompson quoted, 88. 
 
 Thorns, 119. 
 
 Three, the, 131. 
 
 Threshing-floor, 70. 
 
 Tiberius Caesar, treatment of Palestine 
 under, 28 ; Jesus' ministry began in 
 reign of, 64 ; character of, 64. 
 
 Tithes, 161. 
 
 Tittle of the Law, 192. 
 Tolerance, lesson in, 145. 
 Trachonitis, 65. 
 
 Traditions, 41. 
 
 Transfiguration of Jesus, the, 140. 
 
 Treasure chests in the Temple, 218. 
 
 Treasure in heaven, 168. 
 
 Trench, Archbishop, quoted, 86, 90, 
 
 119, 126, 128, 129. 
 Trials of Jesus, 229. 
 Tribute to Ccesar, 215. 
 Tristram, Canon, quoted, 94. 
 Tzvelve, the. See Apostles. 
 
 Unwritten sayings of Jesus, 149, 
 
 170. 
 Usury, 207. 
 
 Valerius Gratus, 28, 65, 66. 
 
 Veil of the Temple rent, 237. 
 
 Veronica, 130. 
 
 Via Dolorosa, 234. 
 
 Voice from heaven, 71, 142. 
 
 Wars in Apostolic times, 219. 
 Washing, custom of the Jews, 161. 
 Watches in the Jewish night, 135, 
 
 169. 
 Water poured on the feet, 117. 
 Westcott, Canon, quoted, 17. 
 Widow, 199. 
 Wilderness, 185 ; John in the, 66 ; 
 
 Jesus in the, 75, 134 ; near Sea of 
 
 Galilee, %t„ 134. 
 
268 
 
 INDEX. 
 
 Wine, use of, forbidden to officiating 
 
 priests, 45 ; Jteiu, 93. 
 Witnesses, Apostles to be, 11, 12, 42, 
 
 245. 
 Woes, the, in the Sermon on the 
 
 Mount, 104. 
 Women, in the genealogy of Jesus, 
 
 72; what Jesus did for, 20, 117 ; 
 
 contempt of Jews for, 115, 117; 
 
 who followed Jesus, 235, 238. 
 
 Wood, parable of green, 235. 
 Words of Jesus unwritten, 149, 170. 
 IVisdovi, 114. 
 IVisdoin of God, 1 63. 
 
 Young Men, 226. 
 
 Zacch/EUS, 205. 
 
 Zacharias, father of John, 43, 69. 
 
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 Now complete, in Three Vols. imp. 8vo, price 24s. each, 
 
 ENCYCLOP/EDIA OR DICTIONARY 
 
 JSiblical, 1bi6torical, Doctrinal, aiiD {practical ^bcologg. 
 
 Based on the Real-Encyclopadie ofEerzocj^ PUtt, and Hauclc. 
 Edited by PHILIP SCHAFF, D.D., LL.D. 
 
 'A well designed, meritorious work, on which neither industry nor expense 
 has been spared.' — Guardian. 
 
 ' This certainly is a remarkable work. ... It will be one without which 
 no general or theological or biographical library will be complete.' — Freeman. 
 
 ' The need of such a work as this must be very often felt, and it ought to 
 find its way into all college libraries, and into many private studies.' — 
 Christian World. 
 
 'As a comprehensive work of reference, within a moderate compass, we 
 know nothing at all equal to it in the large department which it deals with. 
 — Church Bells. 
 
 Now complete, in Four Vols. imp. 8vo, price 12s. Gd. each, 
 
 COMMENTARY ON THE NEW TESTAMENT. 
 
 mitfj illustrations anti IBaps. 
 Edited by PHILIP SCHABT, D.D., LL.D. 
 
 Volume I. 
 THE SYNOPTICAL GOSPELS. 
 
 Volume III. 
 ROMANS to PHILEMON. 
 
 Volvinc II. 
 
 ST. JOHN'S GOSPEL 
 
 AND Tin; 
 
 ACT OF THE APOSTLES. 
 
 Vvlumr IV. 
 HEBREWS to REVELATION. 
 
 'A useful, valuable, and instructive commentary. The interpretation is set 
 forth with clearness and cogency, and in a manner calculated to commend the 
 volumes to the thoughtful reader. The book is beautifully got up, and reflects 
 great credit on the publishers as well as the writers.' — The Bishop of Gloucester. 
 
 'There are few better commentaries having a similar scope and object; 
 indeed, within the same limits, we do not know of one so good upon the whole 
 of the New Testament.' — Literary World. 
 
 'External beauty and intrinsic worth combine in the work here comi)leted. 
 Good paper, good type, good illustrations, good binding, please the eye, as 
 accuracy and thoroughness in matter of treatment satisfy the judgment. 
 Everywhere the workmanship is careful, solid, harmonious.' — Methodist 
 Recorder. 
 
Princeton ThfolOQical Stminary-Speer Library 
 
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