€M CGI I,' f 6 .-;:=, % 01 ^ , ^ "^ -jT^ jJ^^ / - Ol- < ^ I; % ~i-i^ < <^ ^i^^l w^ 0-- ^^■■^K^x ^- .^ ^H '-Mk youi^ €r^. r^:^. t^.(^r^^ ^ESfe ^ <«^" /; ° ' ■ ., k Vn\ r H^^ #%: U.U ?^.f( >J-r',i:y\^.-y^ :~:^^!^ a?. 3)3)5 •=?^ VO tQVJCS c^ i I ' ''ill % ,': V ' d' I'l ; '11 . '■' 'III 'I' I '' M vO M "^ 00 oa « s O o O S s ? * H M 1^ "2 ON " « O ^ ffi c/j Q AN Illustrated Commentary THE GOSPELS ACCORDING TO Mark AND Luke. FOR FAMILY USE AND REFERENCE, AND FOR THE GREAT BODY OF CHRISTIAN WORKERS OF ALL DENOMINATIONS. By rev. LYMAN ABBOTT, AUTHOB OF "LIFE OF CHRIST," "DICTIONARY OF RELIGIOUS KNOWLEDGE," ETC. VOLUME II. A. S. BARNES & COMPANY, NEW YORK, CHICAGO, AND NEW ORLEANS. 1878. Copyright, 1877, ^7 A. S. Barnes &> Co. PREFACE TO ALL THE VOLUMES OF THIS SERIES OF COMMENTARIES. THE object of this Commentary is to aid in their Christian work those who are endeavoring to promote the knowledge of the principles which Jesus Christ came to propound and establish — clergymen, Christian parents, Sunday-School teachers, Bible-women, lay-preachers. Intended for Christian workers, it aims to give the results rather than the processes of scholarship, the conclusions rather than the controversies of scholars ; intended for laymen as well as for clergymen, it accompanies the English version of the New Testament, in all references to the original Greek gives the English equivalent, and translates all quotations from the French, German, Latin and Greek authors. The introduction to Volume I contains a statement of those prin- ciples of interpretation which appear to me to be essential to the correct understanding of the Word of God. This Commentary is the result of a conscientious endeavor to apply those principles to the elucidation of the New Testament. It is founded on a careful examination of the latest and best text ; such variations as are of practical or doctrinal importance are indicated in the notes. It is founded on the original Greek ; wherever tliat is inadequately rendered in our English version, a new translation is afforded by the notes. The general purpose of the writer or speaker, and the general scope of the incident or teaching, is indicated in a Preliminary Note to the passage, or in an analysis, a paraphrase, or a general summary at the close. Special topics are treated in preliminary or supplementary notes. The results of re- cent researches in Biblical archaeology have been embodied, so as to make the Commentary serve in part the purpose of a Bible Dictionary. A free use is made of illustrations, from antiques, photographs, original drawings, and other trustworthy sources. They are never employed for mere ornament, but always to aid in depicting the life of Palestine, which remains in many respects substantially unchanged by the lapse of time. Since the Commentary is prepared, not for devotional reading, but for practical workers, little space has been devoted to hortatory remarks or practical or spiritual reflections. But I have uniformly sought to interpret the letter by the spirit, and to suggest rather than to supply moral and spiritual reflections, a paragraph of hints is affixed to each section or topic, embodying what appears to me to be the essential religious lessons of the Vi PREFACE. .incident or the teaching; sometimes a note is appended elucidating them more fully. The best thoughts of the best thinkers, both exegetical and homiletical, are freely quoted, especially such as are not likely to be accessible to most American readers ; in all such cases the thought is credited to the author. Parallel and contrasted passages of Scripture are brought together in the notes ; in addition, full Scripture references are appended to the text. These are taken substantially from Bagster's large edition of the English version of the Polyglot Bible, but they have been carefully examined and verified in preparing for the press, and some modifications have been made. For the convenience of that large class of Christian workers who are limited in their means, I have endeavored to make this Commentary, as far as practicable, a complete apparatus for th3 study of the New Testament. Maps and a Gazetteer give a condensed account of all the principal places in Palestine, mentioned in our Lord's life ; and an introduction traces the history of the New Testament from the days of Christ to the present, giving some account of the evidence and nature of inspiration, the growth of the canon, the character and history of the manuscripts, the English version, the nature of the Gospels and their relation to each other, a brief life of Christ, and a complete tabular harmony of the four Gospels. The want of all who use the Bible in Christian work is the same. The wish is often for a demonstration that the Scripture sustains the reader's peculiar theological tenets, but the want is always for a clearer and better knowledge of Scripture teaching, whether it sanctions or overturns previous opinions. I am not conscious that this work is written in the interest of any theological or ecclesiastical system. In those cases in which the best scholars are disagreed in their interpretation, the different views and the reasons which lead me to my own conclusions have been given, I trust, in no controversial spirit. For the sole object of this work is to ascertain and make clear the meaning of the Word of God, irrespective of systems, whether ecclesiastical or doctrinal. No work is more delightful than that which throws us into fellowship with great minds ; of all work the most delightful is that which brings us into association with the mind of God. This is the fellowship to which the student of the Bible aspires. I can have for those who use this work no higher hope than that they may find in its employment some of the happi- ness which I have found in its preparation, and that it may serve them as it has served me, as a guide to the Word of God, and through that Word to a better acquaintance with God himself. CORNWALL-ON-HUDSON, LYMAN ABBOTT. TABLE OF CONTENTS THE GOSPEL OF MARK. PAGE INTRODUCTION TO THE QOSPEL OF MaRK 3 Supplementary Notes in Mark — Ceremonial Washings 32 Authenticity of Mark 16 : 9-20 65 THE GOSPEL OF LUKE. Introduction to the Gospel of Luke 3 Supplementary Notes — On Luke's Preface 6 The Gospel of the Infancy 6 The Angel's Message 21 The Ministry of John the Baptist 29 Parable of the Two Debtors ^1 Commission op the Seventy ^0 Parable op the Good Samaritan ^^ Parable of the Fig-Tree . 80 Parables of Lost Sheep. Coin, and Son ^^' ^* Parable of the Unjust Steward ^^' ^"* Parable of Rich Man and Lazarus. 103 . «^«,^,x 10''' The Penitent Thief LIST OF ILLUSTRATIONS. Most of the engravings in this volume, especially those illustrating ancient manners and cus- toms, have been drawn and engraved expressly for this work from sketches by Mr. A. L. Rawson. MARK. PAGE Palestine in the Time of Christ Front The Lake of Gennesaket 8 Christ Healing the Paralytic 9 The Grabatus 10 Ancient Candle-stick 16 Ancient Skiff 19 Rock-cut Tomb at Gadaean 21 Ancient Mourning- Women 25 Tools op an Egyptian Carpenter. . . 26 Staff, Scrip, and Skin Bottle 28 rAGB Sandals— Shoes 28 The Charger 29 Executioner 29 Modern Hand-w ashing 82 Loaves op Bread 37 Tower of Tiberias 37 Treasury Boxes 55 Diagram of Jewish Sepulchre 62 Plan of Tomb Door or Golal 63 Tomb Door 63 LUKE. PAGE Priest Offering Incense 8 Nazareth 12 Writing Tablet 15 Coin of C^sar Augustus 17 Swaddling Clothes 18 An Eastern Inn 19 An Eastern Manger 19 Master and Servant 18 Slave Loosing Shoe-latchet 29 Winnowing the Grain 29 Ancient Book 32 PAGE Vicinity op Nazareth 34 Oriental Fishers 36 Red Wheat of Palestine 39 Mount of Beatitudes 40 Measuring Grain 43 Funeral Procession 45 Alabasters 49 Salutations 61 Tyre on the Mainland C2 Capernaum 63 Road to Jericho 65 LIST OF ILLUSTRATIONS. PAGE Scorpion 70 The Synagogue. — Showing Upper- most Seats 73 An Eastern Porter 73 The Eastern Housetop 74 Sparrows in Marshes 75 Lily of Chalcedon 77 An Eastern Oven 78 Fig-Tree 81 Oriental Dining-Room 86 An Indiscriminate Group gathered FROM Streets, etc., prom Eastern City g PAGE The Lost Sheep Saved 93 Drachma 94 Husks 96 Scribe and Writing Materials 101 Sycamine or Mulberry Branch 107 Lord and Servant 108 Group of Lepers 109 View of the Site of Jericho 116 An Eastern Beggar 117 A Sycamore Tree 118 The Temple Site 136 Ancient Sieve 133 Wailing Place of the Jews 140 MAPS AND PLANS. Palestine in the Time of Christ Frontispiece The Holy Land under the Sons of Herod the Great 26 Triclinium 85 FULI^PAGE ILLUSTRATIONS. Jesus Undaunted Mark x, 32 The Temple as Jesus found it Mark xi, 15 The Last Supper Mark xiv, 23-26 The Child Jesus Luke ii, 43 Jesus in the Synagogue Luke iv, 17 Mob at Nazareth Luke iv, 29 The Penitent and the Pharisee Luke vii, 37 Blessing Litti.e Children Luke xviii, 16 Jesus Giving Sight Luke xviii, 35 Zacchbus Invited Luke xix, 4 The Gospel ACCORDING TO MARK, NOTES AND COMMENTS. THE GOSPEL ACCORDING TO MARK. INTRODUCTION. By whom written. The author of this Gos- pel has been universally believed to be Mark or Marcus, designated in Acts 13 : 12, 25 ; 15 : 37 as John Mark, and in chapter 13 : 5, 13, as John. For some evidences of authorship see Intro., pp. 15-19. His mother's name was Mary (acu is : 12) ; she was a sister of Barnabas (coi. 4 : 10), and dwelt in Jerusalem (Acts 12 : 12). Mark was converted to Christianity through the instrumentality of Peter (1 Peters : 13) ; became the minister, i. e., the attend- ant of Paul and Barnabas in their first missionary journey (Acta 12 : 25) ; and was the cause of the con- tention between those Apostles and their separa- tion on their second journey (Acts 15 : 39), after which Mark accompanied Barnabas (Acts 15 : 39). Subsequently the estrangement between Paul and Mark appears to have been removed ; so, at least, we may infer from Paul's cordial references to him in the Epistles— Col. 4 : 10 ; 2 Tim. 4 : 11 ; Phil. 21. The N. T. gives no further information respecting him, and subsequent tradition is un- trustworthy. It represents him as the first bishop of Alexandria and as a martyr there. He has been identified with the young man, whom he alone mentions, who barely escaped capture at the time of Christ's arrest ( Mark 14 ; 51, 52), with one of those who turned back from following the Lord at the hard saying in John, ch. 6 : 66, and with one of the seventy mentioned in Luke 10 : 1 ; but these are mere hypotheses, unsup- ported by evidence. Sources of information. Mark was not one of the twelve ; and there is no reason to believe that he was an eye and ear witness of the events which he has recorded ; but an almost unani- mous testimony of the early fathers indicates Peter as the source of his information. The most important of these testimonies is that of Papias, who says : "He, the presbyter (John), said : Mark, being the interpreter of Peter, wrote exactly whatever he remembered ; but he did not write in order the things which were spoken or done by Christ. For he was neither a hearer nor a follower of the Lord, but, as I said, afterward followed Peter, who made his dis- courses to suit what was required, without the view of giving a connected digest of the dis- courses of our Lord. Mark, therefore, made no mistake when he wrote down circumstances as he recollected them. For he was very careful of one thing, to omit nothing of what he heard, and to say nothing false in what he related.'' Thus Papias writes of Mark. This testimony is con- firmed by other witnesses, the most important of which are the following. Irenancs: "Matthew wrote a Gospel while Peter and Paul were preaching the Gospel at Rome and founding a church there. And after their decease, Mark, the disciple and interpreter of Peter, delivered to us in writing the things that had been preached by Peter." Clement of Alexandria: " The occasion of writing the Gospel accord- ing to Mark was this : Peter, having public- ly preached the word at Rome, and having spoken the Gospel by the Spirit, many present exhorted Mark to write the things which had been spoken, since he had long accompanied Pe- ter, and remembered what he had said ; and that when he had composed the Gospel, he delivered it to them who had asked it of him, which, when Peter knew, he neither forbade nor encouraged it." Teriullian: "Although that Gospel like- wise which Mark published may be said to be Peter's, whose interpreter Mark was." Ovigen, as given by Eusebius : " The second Gospel is that according to Mark, who wrote it as Peter directed him ; who also calls him his son." It is not at all certain, however, that these are Independent testimonies, and how far they are to be accepted as true is a vexed question among Christian scholars. It has even been denied that the Gospel referred to by Papias is the present Gospel of Mark, which it is claimed does not correspond in character to his description For a discussion of this question the student is referred to Alford's Greek Testament, Prolego- mena, Mark's Gospel, Sec. IT; Smith's Bible Dic- tionai-y, arts. 3fark and 3Ta)-k, Gospel of; David- son's Intro, to the New Testament ; Westcott's Notes to the Study of the Gospels, etc. It must suffice here to say, (1) that there seems to me no reason whatever for doubting that Papias refers to our Gospel of Mark. I agree with Edward Cone Bissel {Historic Origin of the Gospels, p. 192) that "the description which he here gives of Mark's method well accords with the charac- teristics of the second Gospel, as being not a complete record of the life of our Lord, chrono- logically arranged, but a vivid and picturesque arrangement of leading facts only, having a defi- nite moral as well as historic end ; " (2) That, while it must ever remain uncertain how far the influence of Peter extended in the composition of this Gospel, its character seems to me to confirm this testimony, and to indicate that one of the Twelve directly participated in its composition. Remembering that the early teaching of the Apostles consisted largely of a narrative of the facts in the life, sufferings, death, and resurrection of our Lord (see intro., pt. 11, § 2, p. 32), it is reasona- ble to suppose that Mark derived his information from these discourses of Peter, and perhaps also from Peter's conversation, but embodied them in his own language. In other words, he was a true MAEK. historian, not a mere amanuensis ; but as a his- torian derived most of his information from Peter. Characteristics. Mark's Gospel is occupied almost entirely with the ministry in GalDee and the events of the Passion week ; it is the shortest of the four Gospels, and contains almost no incident or teaching which is not contained in one of the other two Synoptists ; its report of the teaching of our Lord is much less full and sys- tematic than that of Matthew, but it is by far the most vivid and dramatic in its narratives, and their pictorial character indicate not only that they were derived from an eye and ear witness, but also from one who possessed the observation and the graphic artistic power of a natural orator, such a^ Peter em- phatically loas. As the systematic but inartistic narrative of Matthew's Gospel harmonises with the character of its reputed author — a tax-gath- erer, and the spiritual and even metaphysical character of John's Gospel with such indications as are afforded of his character by the few inci- dents in his life and by his other writings, so the graphic but external character of Mark's Gospel harmonizes with the ardent, impulsive, oratori- cal, but not deep or tender character of Peter, to whose influence its composition is tradition- ally imputed. "It is Mark who reveals to us the comprehensive gaze of Christ (3 : 5, 34 ; 5 : 32 ; 10 : 23 ; 11 : u) ; his loviug embrace of the children brought to him (9 : 36; 10 : 16) ; his preceding his disciples while they follow in awe and amaze- ment (10:32); we see him taking his seat to ad- dress his disciples (9 : 35) ; and turning around in holy anger to Peter (s : 33) ; we hear the sighs which burst from his bosom (t : 34 ; 8:12); and listen to his very accents (5:4i; 7:34; i4:36); at one time we have an event portrayed with a freshness and pictorial power which places the whole scene before us with its minute accesso- ries — the paralytic (2 : 1-12), the storm (4 : 36^1), the demoniac (5 : 1-20), Herod's feast (e : 21-29), the feeding of the five thousand (e : 35-45), the lunatic child (9 : 14-29), the young ruler (10 : 17-22), Bar- rimeus (10 - 4&-52), etc. ; at another, details are brought out by a single word (1 : 7 ; i : 10 ; 1 : 41 ; 4:11; 6 : 53 ; 7 : 21, 23 ; 9 : 26 ; 10 : 22 ; 14 : 3 ; 14 : 67) Or by the substitution of a more precise and graphic word for one less distinctive (i : 12 ; 2 : 12 ; 4 : 37 ; 5 : 29 ; 6 : 46 ; 7 : 9 ; 14 : 33) ; it is to Mark also that we are indebted for the record of minute particulars, of persons, places, times, and number, which stamp on his narratives an impress of authentici- ty." — Kitto's Cyclopcedia. Further illustrations of this character of Mark's Gospel will be found on almost every page of this Commentary, and generally referred to in the notes. The refer- ences to Peter in this Gospel -throw little or no Ught on the question of his connection with it. See them collated in Smith's Bible Dictionary, art. Mark, Gospel of. Time and place of composition. This is uncertain. Internal evidence indicates that it was written before the destruction of Jerusalem. Otherwise the omission of all reference to so sig- nal a fulfilment of our Lord's prophecies would be inexplicable. According to Irenaeus it was composed after the death of Peter and Paul, which would place it as late as a. d. 63. The place also is unknown. The traditions are con- flicting and untrustworthy. Object and language. As it is clear from internal indications that Matthew's Gospel was written for Hebrew readers, so it is evident that Mark's Gospel was written for Gentile readers. He omits the genealogical registers given by Matthew and Luke ; he rarely cites from the O. T., except in reporting discourses of our Lord; he interprets Hebrew or Aramaic ex- pressions (3 : 17 ; 5 : 40 ; 7 : 11 ; 10 : 46 ; 14 : 36 ; 15 : 34) ; he explains Jewish names and customs (7:3,4; 12 : 42 ; 16 : 6) ; hc contaius no references to the law of Moses ; even the word law (io,i(o<;) does not occur ; and matter that might ofEend or be misapprehended by Gentile readers is omitted (comp. Matt. 10 : 5, 6 Kith Mark 6 : 7, s). There is cvcry in- dication, both external and internal, that this Gospel was written originally in the Greek lan- guage, and no reason to doubt this, which is the almost universal opinion of scholars. THE GOSPEL ACCORDING TO MARK. CHAPTER I. THE beginning of the gospel of Jesus Christ, the" Son of God ; 2 As it is written in the prophets,'' Behold, I send my messenger before thy face, which shall prepare thy way before thee. 3 The " voice of one crying in the wilderness, Pre- pare ye the way of the Lord, make his paths straight. 4 John* did baptize in the wilderness, and preach the baptism of repentance for the remission >= of sins. 5 And there went out unto him all the land of Judaea, and they of Jerusalem, and were all baptized of him in the river of Jordan, confessing^ their sins. 6 And John was clothed with camel's hair, and with a girdle of a skin about his loins; and he did eat lo- custs ^ and wild honey ; 7 And preached, saying. There '' cometh one mighti- er than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose. 8 I indeed have baptized you with water: but he shall baptize' you with the Holy Ghost. 9 And it came to pass in those dajs, that Jesus came from Nazareth of Galilee, and was baptized ' of John in Jordan. 10 And straightway coming up out of the water, he saw the heavens opened, and the Spirit,'' like a dove, descending upon him : 11 And there came a voice from heaven, sayings Thou art my beloved Son,' in whom I am well pleased. 12 And immediately the Spirit driveth him into the wilderness. 13 And™ he was there in the wilderness forty days, tempted of Satan ; and was with the wild beasts ; and the angels ministered unto him. 14 Mow after tliat Jofin was put in prison, Jesus" came into Galilee, preaching the gospel" of the king- dom of God, 15 And saying. The time p is fulfilled, and the king- dom of God is at hand : repent 1 ye, and believe •■ the gospel. 16 Now* as he walked by the sea of Galilee, he saw Simon, and Andrew his brother, casting a net into the sea : for they were fisliers. 17 And Jesus said unto them. Come ye after me, and 1 will make you to become fishers of men. a Heb. 1:1,2 b Mai. 3:1 c Isa. 40 : 3 d Matt. 3:1; Luke 3:3; John 3 : 23 e Acts 22 : 16 f Lev. 26 : 40-42 ; Ps. 32 : 5 ; Prov. 28 : 13 ; 1 John 1 : 8-10 g Lev. 11 : 22. . . .h Matt. 3 : 11 ; John 1 : 27 ; .Vets 13 : 26. . . .i Joel 2 : 28 ; Acts 1 : 5 ; 2:4; 10:45; II : 15, 16; 1 Cor. 12, 13 j Matt. 3 : 13 ; Luke 3 : 21 k Isn. 42 : 1 ; John 1 : 32....I Ps. 2: 7....ni Malt. 4 : 1, etc.; Luke 4: 1, etc.... 11 Mnit. 4 : 23. . . .0 Luke 8 : 1. . . .p Dan. 2 : 44 ; 9 : 25 ; Gal. 4:4; Ephes. 1 : 10. . . .q Acts 2 : 38. . . .r Rom. 16 : 26. . . .s Matt. 4 : 18, etc. ; Luke 5 : 4, etc. Ch. 1 : 1-8. John the Baptist and his Pkeaching. Matt. 3 : 1-12, notes ; Luke 3 : 1-18, notes. See for a different phase of his ministry, John 1 : 19-36, notes ; for his character, Matt. 11 : 2-19, notes ; for a brief account of his life, Matt. 14 : 1-12, notes, and Mark 6 : 17-30, notes. 1 . This is a general introduction to the Gospel. Matthew and Luke alone give any account of the birth and childhood of Christ. Mark and John begin with his baptism, which precedes and inau- gurates his public ministry. Tischendorf omits from this verse the words, "the Son of God." Alford retains them. Observe that the preach- ing of John the Baptist, the forerunner, is ac- counted the beginning of the glad tidings of Jesus the Messiah. 3, 3. The prophets. The better reading is Isaiah the prophet. There are, however, two references, the first to Mai. 3 : 1, the second to Isaiah 40 : 3. "As Matthew, in chap. 21 : 4, 5, quotes from Zachariah under the title of one prophet, and adds something from Isaiah 62 : 11 ; and as Paul also in Rom. 9 : 26, 27, mentions Isaiah by name, and has added something from Hosea 1 : 10, so Mark here refers to two proph- ets, and yet names only one, the prophet Isaiah." —{Bangel.) As to the meaning of the two refer- ences, see notes respectively on Matt. 11 : 10 and 3 : 3. — The voice of one crying in the wil- derness. "A preacher should, if possible, be nothing but a voice, which should be always heard and never seen." — (Quesnel.) 4. In the wiltlerness. Of Judea (Matt. 3 : i). — For the remission of sins. Not merely for the pardon of sin, but for the putting away of and cleansing from sin. See Matt. 26 : 28, note, and references there quoted. This John declared was necessary for all the children of Israel, not merely for the heathen (Luke 3 : s), and was to be obtained not by sacrifices, but by abandonment of sin (Matt. 3 : 2, note). 8. With the Holy Ghost. Matthew and Luke add, "and with fire." See Matt. 3:11, note. Ch. 1 : 9-11. The Baptism of Jesus. Matt. 3 : 13-17 ; Luke 3 : 21, 32 ; John 1 : 32-34. See notes on Matthew. Ch. 1 : 12, 13. The Temptation. Matt. 4 : 1-11 ; Luke 4 : 1-13. It is not mentioned by John. Mark's account is briefest, but the state- ment that Christ "was with the wild beasts" is peculiar to him. The ministry of the angels (ver. 13) was at the close of the temptation. (Matt. 4 : 11.) See notes on Matthew. Ch. 1 : 14-20. Beginning of Gaxilean MINISTRY. Between the baptism and the com- mencement of Christ's public ministry in Galilee occurred the events narrated in John, chaps. 2, 3 and 4. To this ministry belongs the Sermon and consequent mob in Nazareth (Luke 4: le-si), which preceded the call of the four disciples here narrated. For notes on this ministry, see Matt. 4 : 12-25 ; for notes on the call of the four Apos- tles, Luke 5 : 1-11. 15. And believe in the Gospel. Peculiar to Mark. John had already preached faith as well as repentance (John i : 29, 36), though perhaps only privately to his own disciples. Christ did not as MARK. [Ch. I. i8 And straightway they forsook their nets, and fol- lowed him. . . , I, 19 And when he had gone a little farther thence, he saw James the son of Zebedee, and John his brother, who also were in the ship mending their nets. , 20 And straightway he called them : and they lelt their father Zebedee in the ship with the hired ser- vants, and went after him. 21 And they went into Capernaum : and straightway on the sabbath day he entered into the synagogue, and taught. 22 And ' they were astonished at his doctrine : for he taught them as one that had autliority, and not as the scribes. 23 And " there was in their synagogue a man with an unclean spirit ; and he cried out, 24 Saj'ing, Let us alone ; what have we to do with thee, thou Jesus of Nazareth? art thou come to de- stroy us ? I know thee who thou art, the Holy One of God. 25 And Jesus rebuked him, saying. Hold thy peace, and come out of liim. t Matt. 7 : 28 u Luke 4 : 33, etc. yet preach faith in himself as the Messiah, but only faith in the glad tidings that the time was fulfilled and the kingdom of God (Matt. 3 : 2, note) was at hand. Cli. 1 : 21-38. THE MINISTRY OF A DAY.— Christ a Saviour: He delivers the mind; he heals the BODY ; he saves the soul ; HE CARRIES THE GOSPEL BOTH TO THE AWAKENED AND TO THE INDIFFERENT. — The BUSIEST have time for prayer. Verses 21-38 give the record of a single day in Christ's life. There is no reason to suppose it an exceptional day. The account of the healing of the demoniac (verses 21-23) is peculiar to Mark and Luke (chap. 4 : 31-37). For a discussion of the phe- nomenon of demoniac possession, see Matt. 8 : aS-oi, note, p. 133. The harmonists are not agreed as to the time and occasion of this and the other contemporaneous incidents. Alford puts them after the Sermon on the Mount, and the call and ordination of the twelve Apostles. Kobinson, Ellicott, Andrews, and Townsend, with much better reason, place all the incidents in this chap- ter at the commencement of Christ's Galilean ministry, and prior to the ordination of the Twelve and the Sermon on the Mount. Christ had pre- viously preached the sermon at Nazareth, which led to the mob there and his final departure from that city to take up his home in Capernaum (Luke 4 : 16-31). 21. Into Capernaum. For description of Capernaum see Matt. 4 : 13, note. It was situ- ated upon the Sea of Galilee.— Straightway. That is, probably, on the sabbath immediately fol- lowing the call of the four Apostles. He goes to give his disciples their first lessons in catching men (verse n), and to inspire them with faith in him. Observe the rapidity of Christ's movement. Apparently on his first sabbath in Capernaum he preaches the Gospel. Compare the example of Paul, who preached the first sabbath after his conversion (Arts9:2o). Observe, too, that Christ preaches in the synagogues until he is driven out of them. Corruption in the church is not a suffi- cient reason for refusing to work in it. — The synagogne. For description of the Jewish synagogue, see Matt. 4 : 23, note. 22. Doctrine. Rather teaching ; not so much the thing taught as the manner and spirit of the teaching astonished the people. — As one hav- ing authority. Mutt. 7 : 28, 29, note. — As the scribes. For description of Jewish scribes, sec Matt. 5 : 20, note. 23. A man in an unclean spirit. Luke's description is still more explicit: '■^Having the spirit of an unclean devil,'''' rather demon. Ob- serve the peculiar phraseology here ; not with but in an unclean spirit. As Christ dwells in his children and they in him, so the evil spirit dwells in the children of the devil. That there is here described not a case of physical and mental dis- ease merely, but a real and actual possession of the soul by a fallen spirit, I think clear, both from the tenor of the narrative here, and from other parallel passages in the N. T. How could a lunatic know Christ to be the Holy One of God, when as yet he was unknown even to his own disciples ? How should he fear that Christ would destroy him, who came to heal the sufferer but destroy the devil ? How could lunacy be said to "come out of him" and to "cry with a loud voice?" See the whole question discussed on p. 123, Matt. 8 : 28-34, note. 24. Let alone. Some manuscripts omit this exclamation here. But it is found in Luke; where its authenticity is unquestionable. It is in the original an exclamation rather than a request, and answers nearly to our away. — What have Ave to do Avith thee ? This is a common Jew- ish phrase, signifying a wish not to be troubled by the importunity or interference of another (Matt. 8 : 29, note). The customary demand of the devil is to be "let alone" (1 Kings i8:n; Actsiciso; „.6)._jesus the Nazarene.. The epithet Nazarene can hardly be regarded here as other than opprobrious (Matt. 2 : 23; John 1 : 46). — Art thou come to destroy us ? Observe, (1) an unconscious and significant testunony to the true mission of Christ, which is to destroy the devil and his works (uohnSiS; Rev. 20:10). Comp. ex- pression of the devil in Matt. 8 : 29. (2.) That here there is no indication that Christ literally destroyed the demon ; what he destroyed was the demon's supremacy over the soul. (3.) That Christ had not directly threatened to disturb that supremacy ; but his mere presence is always a disturbance and a destruction of the devil. (4.) Ch. I.] MARK. 26 And when the unclean spirit had torn him, and cried with a loud voice, he came out of him. 27 And they were all amazed, insomuch that they questioned among themselves, saying, What thing is this? what new doctrine zs this? for with authority commandeth he even the unclean spirits, and they do obey him. 28 And immediately his fame spread abroad through- out all the region round about Galilee. 29 And' forthwith, when they were come out of the synagogue, they entered into the house of Simon and Andrew, with James and John. 30 But Simon's wife's mother lay sick of a fever ; and anon they tell him of her. 31 And he came and took her by the hand, and lifted her up ; and immediately the fever left her, and she ministered unto them. 32 And at even, when the sun did set, they brought unto him all that were diseased, and them that were posse.ssed with devils. 33 And all the city was gathered together at the door. 34 And he healed many that were sick of divers dis- eases, and cast out many devils ; and suffered not the devils to speak, because they knew him. 35 And in the morning, rising up a great while be- fore day, he went out, and departed into a solitary place, and there prayed. 36 And Simon, and they that were with him, fol- lowed after him. 37 And when they had found him, they said unto him. All !Ken seek for thee. 38 And he said unto them. Let us go into the next towns, that I may preach there also: for therefore" came I forth. 39 And he preached in their synagogues throughout all Galilee, and cast out devils. 40 And "J there came a leper to him, beseeching him. and kneeling down to him, and saying unto him, It thou wilt, thou canst make me clean. Matt. 8 : 14 ; Luke 4 : 38. ... w Isa. 61 : 1, 2 ; John 17 : 8. ... x Matt. 8:2; Luke 6 : 12. That the demon speaks in the plural, Destroy MS. "The demons make common cause." — (Bengel.) — I know thee Avho thou art, the Holy of God. This demon had a better creed about Christ than any one in the synagogue, but no faith in him (james 2 : 19). The Holy, not a holy. This word (o ity^o^) is employed, as here, as a noun, to designate the Temple (Heb. 9:i,etc.). In a sense every Christian is a temple of God ; but Christ was the temple of God, in whom dwelt the fullness of the Godhead bodily (coi. 2 : 9). It was the demon's sense of the God in Christ that extorted from him this cry. 25. Hold thy peace. Christ seems to have habitually forbidden the demons to testify to him (verse 34 ; chap. 3:12; Luke 4 : 41 ; comp. Acts 16 : 16-18). Cal- vin suggests what may be the true explanation : " The devil dexterously acknowledges that Christ is the Holy One of God, in order to insinuate into the minds of men a suspicion that there was some secret understanding between him and Christ." And such appears to have been in part the effect. Comp. Mark 3 : 11 with Mark 3 : 33. " The devU and the world never praise but in order to seduce. It is a necessary part of prudence not to lay ourselves open to their commendations." — (Quesnel.) 26. And when the unclean spirit had torn him. Rather, thrown him into convulsions. Comp. Mark 9 : 26. The man was not hurt (Luke 4 : 35). The final outgoing of Satan or any of his emissaries is almost always accompanied with violence, which is the sign of his wrath (Rev. 12 : 12). But this Violence can do no perma- nent harm.— Cried with a loud voice. This was not in defiance of Christ's command. For that forbade speech, and this was an inarticulate cry.— He came out of him. The whole lan- guage of this verse unmistakably shows that the Evangelist believed in a real possession of the soul by a personal evil spirit. 27. They were all amazed. That is, all in the synagogue. What surprised them was, not merely the cure of the demoniac, but that the demon obeyed the simple voice of Christ. For the Lord used no charm, or exorcism. 28. A fuller description of this widening fame of Christ is given by Matthew. See ch. 4 : 25, note. 29-34. The Healing of Peter's Motheb- IN-LAW. See Matt. 8 : 14, 15, notes ; Luke 4 : 38-40. The only differences in the accounts are verbal, Mark giving some graphic touches that are not found in the other Evangelists, such as verse 29, " with James and John ; " verse 31, he " lifted her up;" verse 33, "all the city was gathered together at the door." The knowledge pos- sessed by the devils (verse 34) is interpreted by Luke, " They knew that he was Christ (Luke 4 : 41), i. e., the Messiah. The time for the full disclo- sure of that fact had not yet come. 35-39. Christ's First Circuit in Gali- lee. Luke 4 : 43-44 ; Matt. 4 : 33, 35. 35. Rising a great \vhile before day. Matt. 8 : 17 intimates a reason why he could not sleep, viz., the burden of others' sorrows which he took upon himself. Observe, (1) the rest for the restless here indicated — prayer ; (2) the correction of a notion, popularly current in these days, that one can pray equally well at all times and in all places — Christ was accustomed to seek solitude for special occasions of prayer (Mark 6: 46; Luke 5 : 16; 6 : 12; 22 : 4l). 36. Simon. More generally known in the N. T. as Peter ; here, as throughout his career, a lead«r. It is characteristic of him that he has no fear of obtruding on the retirement of his Master. On his character, see p. 147, Note on the Twelve Apostles. 38. Towns. Literally, village-cities, i. e., un- walled towns. Christ had no ambition to be a metropolitan preacher. Having awakened spir- itual desires in the people of Capernaum, he went elsewhere that he might awaken them in 8 MAKK. [Ch. I. 41 And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will ; be thou clean. 42 And as soon as he had spoken, immediately? the leprosy departed from him, and he was cleansed. 43 And he straitly charged him, and forthwith sent him away ; 44 And saith unto him. See thou say nothing to any man : but go thy way, shew thyself to the priest, and offer for thy cleansing those things^ which Moses com- manded, for a testimony^ unto them. 45 But he went out, and began to ^ publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places ; and •= they came to him from every quarter. y Ps. 33 : 9 ; John 15 : 3 z Lev. 14 : 2-32 a Rom. 15 : 4 ; 1 Cor. 10 : 11 b Ps. 77 : 11, 12 ; Tit. 1 : 10 c cb. 2 : 13. Others also. His example does not require, but it certainly justifles an itinerant ministry.— That I may preach. As yet the Apostles did not preach. Apparently four only had been called — James, John, Andrew, and Simon.— I came forth for this purpose. Not, I came forth from the city — for his purpose in that had been retirement and prayer ; but, I came forth from the Father (john is : 28). His mission is here indi- cated, viz., to herald the glad tidings of divine love to all the world, a mission which he leaves to his followers to complete (John n : is). 39. Throughout all Galilee. This de- scribes the first missionary circuit in Galilee, the same described in Matt. 4 : 33-35 (see notes there). Galilee, the northernmost province of Judea, was the scene of Christ's most abundant labors ; all the Apostles except Judas Iscariot were Galileans ; its inhabitants were simple- minded, and comparatively free from the control of the priestly class, which ruled in Judea, and from the bigotry and intolerance of the Ju deans. (For history, see Matt. 2 : 23, note.) The imn CdiatC vicinity of the Sea of Galilee was the hoi le of a crowded and busy population. This sea, or laie, is 13 miles long, 4 to 6 miles wide, 165 feet deep in the deepest part, and lies near 700 feet below the surface of the Mediterranean. Its climate is. and its productions were, those of an almost tropical nature. Grapes and figs ripenec' on its THE LAKE OF GENNESABET, SHOWING THE MIRACLES AND JOURNEYS OF OUR LORD IN ITS NEIGHBORHOOD. 1. Peter's draught of fishes. Matt. 4:18-22; Mark 1 : 16-20 ; Luke 5 : 1-11. 2. Stilling the waves. Matt. 8 : 23-27 ; Mark 4 : 35-41 ; Luke 8 : 22-25. 3. Miracles with the Gergesenes, Matt. 8 : 28-34; Mark 5 : 1-20 ; Luke 8 : 26-39. 4. Return to Capernaum, Matt. 9:1; Mark 2 : 1. 5. Journey to the Desert, Matt. 14 : 13 ; Mark 6 : 31 ; Luke 9 : 10. 6. Feeding the 5,000, Matt. 14 : 14-21 ; Mark 6 : 32-41 ; Luke 9 : 11-17 ; Jolm 6 : 1-15. 7. Christ walks on the sea. Matt. 14 : 22-34 ; Mark 6 : 45-56 ; John 6 : 16-21. 8. Feeding the 4,000, Matt. 15 : 32-38 ; Mark 8 : 1-9. 9. Return to the parts of Dalmanutha, Matt. 15 : 39 ; Mark 8 : 10. 10. Crosses to the East side. Matt. 16 : 5 ; Mark 8 : 13. 11. Reminds of the miraculous feeding. Matt. 10 : 6-10; Mark 8 : 14-21 12. Heals the blind near Bethsaida, Mark 8 : 22-26. line, — Tiberias, Magdala or Dalmanutha (see Mark 8: lo.note), Chorazin, Capernaum, and Bethsaida. It was on the direct route between Damascus and the Mediterranean, and so was commer- cially important. It was thus an appropriate centre for Christ's Galilean ministry. It is now utterly desolate ; there is only one boat on the shores ten mouths in the year. Its waters abounded with fish, which supplied the country for miles around. On the south-western shore Bome warm mineral springs constituted a favorite resort of wealthy Romans ; on the north and north-western shore five cities of considerable size were crowded along thirteen miles of coast- Ch. IL] MAEK. CHAPTER ir AND again he entered into Capernaum after some days ; and it was noised that lie was in the house. 2 And straightway many were gathered together, insomuch that there was no room to receive tkent, no, not so much as about the door : and he preaclied '' the word unto them. 3 And " they come unto hi n, bringing one siclc of the palsy, which was borne of four. d Ps. 40 : 9 e Matt. 9 : 1, etc. ; Luke 5 : 18, etc. lake; and of the populous cities only the town of Tiberias and the little vUlage of Migdel (Mag- dala) are left. The accompanying map and table indicate the most important miracles and jour- neys of our Lord in the immediate vicinity of this lake itself, the heart and centre of the prov- mce. The greater part of Mark's Gospel is devoted to an account of this Galilean ministry, and to a graphic picture of the «■or^'.s rather than a systematic account of the teachings of our Lord. 4r-!5. Healing of the Leper. Matt 8: 2-4; Luke 5 : 13-15. See notes on Mstthew. The Leper's disobedience of Christ's command (versa 45) is not Stated by Matthew. Ch. 2 : 1-12. THE HEALING OF THE PARALYTIC— A PARABLE OF redemption: THE HELPLESSNESS AND THE HOPE OP THE SINNER. — ThE NATUUE AND THH EFFICACY OP FAITH.— The POWER AND THE OFFICE OP Christ: the remission of sins.— The test op all priestlt claims to like office and authority : are the priesthood able to remit the physical penalty of transgression? CUKIST HEALING THE P.4.KALYTR. This account is also given in Matthew 9 : 2-8, where nothing is said of letting the paralytic through the roof, and in Luke 5 : 17-26, where is one important addition (vtr. 17). The healing probably took place at or about the time indi- cated here and in Luke, that is, in the early part of Christ's Galilean ministry, before the Sermon on the Mount, and before the call of Matthew, wlio was not, therefore, an eye-witness. The evidence of this is the order indicated in Mark and Luke. 1. Capernaum. For description see Mat- 10 MARK. [Ch. II. 4 And when they could not come nigh unto him for I 5 When Jesus saw their taith/ he said unto the sick the press, tiicy uncovered tlie root where he was : and ot the palsy, Son, thy sins be torgiven tliee. wueii they liad broken it up, they let down the bed 6 But there were certain of the scribes sittmg there, wnerein tue sick ot tue palsy lay. and reasoning in their hearts, f AcU 14:9; Ephes. 2 : 8. thew 4 : 13, note.— It was noised that he was ill a house. Not uecessarily bis own house, though this may have been the case. His house, so far as be had one, was at Caper- naum (Matt. 4: 13). 2. Many were gathered together. Luke (5: nl Sixys that amoug them were Fbarisees and doctors of the law from Galilee, Judea, and Je- rusalem. He also intimates that other cures were performed at this time. See note there. — No room to receive them. One of the incidental evidences of Christ's popularity as a preacher at this stage of his work and in Galilee ; it was douljtless mcreased by curiosity to witness his miracles.— And he preached the word unto them. That is, the word of the Kingdom of God, that it was at banJ, and that repentance and faith were the necessary preparations for it (Matt. 4 : n ; 13 : 19, '20). Obscrve how simple must have been the preaching of Christ, a house-to- bouse preaching ; and that there is no evidence that it was accompanied with any formal order of service or worship. But for public worship other and abundant provision was made by the Temple and the synagogues. 3. One palsied. The original Greek word rendered here pahied signifies literally a loosen- ing or relaxmg. It is deflued by Cclsus, a writer on medicine of about the time of Christ, as "a Aveakness of the nerves, either throughout the whole body or throughout the part diseased." — (Roh, Lex., art, nuQulrriyj'i.-.) Mr. Barnes (note on Matt. 4 ; s4) classifles the infirmities included under the general name of palsy in the N. T. as fol- lows : 1st. The paralytic shock, affecting the whole body. 2d. The hemipleg^', affecting only one side of the body — the most frequent form of the disease. 8d. The paraplegy, affecting all the system below the neck. 4th. The catalepsy, caused by a contraction of the muscles in the whole or a part of the body, and very dangeroiis (Matt. 12: 10-13). 5th. The cramp, in eastern coun- tries a fearful malady, and by no means infre- quent. It originates from chills in the night. The limbs, when seized by it, remain immovable, and the person afflicted with it resembles one un- dergoing a torture ( Matt. 8:6; Luke 7 : 2). Death fol- lows from this disease in a few days. It is evident from the narrative that the patient in this case was rendered utterly helpless by his palsy. The disease in its worst forms is generally incurable. 4. And not being able to come nigh unto him for the throng, they unrooted the roof where he was. To do this they went up on the roof (Luke 5 : 19), possibly by out- side stairs, which sometimes led up from the street to the house-top, perhaps by a laddtr brought for that purpose, or perhaps by the stairs in a neighboring house. As they were in a city, the houses would adjoin, and it would be easy to pass from one roof to another. "What is meant by uncovering the roof is not clear. Luke says they "let him down through the tiling." The roofs of Jewish houses were often made of tile, i. e., burnt clay. The larger Jewish houses were built around an open square. See picture in note on Matt. 26 : 69, etc. This was some- times protected from the rain and sun by an awning or broad roofing, sometimes by a more permanent roof supported on columns, with an aperture in the centre, and a corresponding basin below to receive the rain-water which flowed through the opening. Into this court opened the rooms of the house. It may be that Christ stood in one of these rooms, and the crowd in the court, and that the bearers of the palsied man removed enough of the tiling, either of the parapet of the roof proper, or of the roof over the court, possibly by widening the aper- ture in it, to let the sick man down ; or it may be that Christ was standing in the room within, and that the roof proper was broken up for the pur- pose of reaching him. See in Dr. Thomson's Z«»( (7 and Book, 11 : 7, a description of the modern roof in Palestine, and of the method .of uncovering it, which he says he has often seen done. On either hypothesis, the significance of the fact remains, viz., that the sick man and his friends showed their faith by overcoming great obstacles in order to come to Christ for help. And this showed their confidence both in his willingness and his ability to help.— They let doAvn the bed. Mark specifies the kind of bed by the THE GRABATUS. word he uses (y-na^^atnc), grabatus. This was a small, low couch or bed of the commonest de- scription, such as was used by poor people, hav- ing a mere network of cords stretched over the frame to support the mattress. The annexed Ch. II.] MAEK. II 7 Why doth this man thus speak blasphemies ? Who can forfrive sins e but God only ? 8 And immediately, when Jesus perceived in his spirit that they so reasoned within themselves, he said unto them, Why reason ye these things in your hearts ? 9 Whether is it easier to say to the sick of the palsy, Thy sins be forgiven thee ; or to say, Arise, ancf take up thy bed, and walk ? 10 But that ye may know that the Son of man hath g Iss. 43 : 25 ; Dan. 9 : .9 engraving is from Rich's Bictionary. The graba- tus could easily be carried about. 5. And when Jesus saw their faith. As exemplified by their actions. And ob serve the illustration of true faith, not a strong con - viction of any doctrine about Christ, but a strong trust and confldeuce in Christ. The term " their faith " includes that of the sick man, for they would scarcely have carried him to Christ against his will. The conclusion of Quesnel, therefore, though just, is hardly justified by this incident : "God willingly accepts the desires, prayers, and good works which are offered for the conversion of sinners, who are not themselves sensible of their misery." Observe, too, that, apparently, Christ answers the prayer before it is presented. They say nothing ; he speaks to the silent prayer of their actions. Indeed, the four were proba- bly still on the roof, and could not, if they would, well present a petition. The man's help- lessness is his prayer.— He said unto the sick of the palsy. To Mark's report Matthew adds the words Be of good cheer ; the word here and there rendered Son (rizroi) is a term of endear- ing address nearly equivalent to "my child;" and the verb, rendered in the English in the im- perative, Thij sins he forgiven thee, is in the per- fect tense, and signifies a forgiveness already perfected. The spirit of Christ's address may, therefore, be thus rendered : Be of good cheer, my child, thy sins have heenforgiven thee. There was, on the part of the sick man, no request for for- giveness, but the Jews regarded disease as a punishment for sin (john 9 : 2), and while specific disease is not always a punishment for specific transgression, yet there is a deeper sense in which all sickness and death is the fruit of sin, a fact which Christ here and elsewhere recognizes (John 5 : u). Calvin's comment, therefore, is legiti- mate : "The only way of obtaining deliverance from all evil is to have God reconciled to us." 6, 7. Certain of the scribes. Among them were those who had come up from Judea and Jerusalem (LuKe 5 : n), where Christ never had the popularity he possessed in Galilee. — Rea- soning in their hearts. Matthew says within themselves. — Why doth this man thus speak? He blasphemes. This is the better reading ; it is adopted by both Alford and Tischendorf. By blaspheme the scribes do not mean, speaks evil of God, nor, takes God's name in vain, but, arrogates to himself the function and ot&ce of God. On the nature of blasphemy under the Jewish law see Note oa Blasphemy against the Holy Ghost, p. 108 (/), and Matt. 20 : 57-C8, Prel. Note. — Who can forgive sins except one — God ? Christ had not as yet assumed to forgive sins ; he had simply declared that the man's sins were forgiven. " Christ says nothing more than the prophets frequently say when they announce the grace of God." — (Calvin.) But he does now assume the power which they have denied him, and this without calling in question their princi- ple, that only God can forgive sins. 8. And Jesus, immediately perceiving in his spirit that they so reasoned within themselves. Not, as in our English version, wheti he perceived, but instantly 2xrceiving. The knowledge was supernatural, and was itself as great a testimony of his divine power as was the heahng which followed (Luke ^ -. 39, 40 ; John 2 : 24, 25). — Why reason ye these things in your hearts ? Matthew's report is, Wherefore think ye evil in your hearts? Their reasonings therefore, it is evi- dent, did not spring from a smcere reverence for God, nor from an honest mental perplexity, but from jealousy and ill-will. It was the beginning of their opposition to Jesus as the Messiah, and it affords an illustration of the spirit of theologi- cal cavU in all ages. Chrysostom notes the gen- tleness of Christ's rebuke : "He said not, O ac- cursed and sorcerers, as ye are ; O ye envious and enemies of men's salvation, but. Wherefore think ye evil in your hearts ? " And he applies Christ's example to the modern teacher : " We must, you see, use gentleness to eradicate the disease ; since he who has become better through the fear of man, will quickly return to wicked- ness again." 9. Whether is it easier to say, etc. "In our Lord's argument it must be carefully noted that he does not ask which is easiest, to forgive sins or to raise a sick man — for it could not be aflBrmed that that of forgiveness was easier than this of healing — but, which is easiest, to claim, this power or that, to say, Thy sins be forgiven thee, or. Arise and walk. The former is easiest ; and I will prove my right to say it by saying with effect, and with an outward conse- quent setting the seal to my truth, the harder word. Arise and walk. By saying that which is capable of being put to the proof I will indicate my right and power to do that which in its very nature is incapable of being proved."— (TreMcA.) 13 MAEK. [Ch. II. power'" on earth to forgive sins, (he saith to the sick of the palsy,) II I say unto thee. Arise, and take up thy bed, and go thy way into thine house. 12 And immediately he arose, took up the bed, and went forth betore them all ; insomuch that they were all amazed, and glorified God, saying, We' never saw it on this fashion. h Acts 15 : 3 i John 7 : 31 ; 9 : 32. I Christ's argument here affords a fair test of all priestly claims to absolve from sin. If the priest has power to remit the eternal punisfinient of sin, he should be able certainly to remit the physical and temporal punishment of sin. This Christ did; 'this the priest does not and cannot do. 10. But that ye may know that the son of man* i. e., the Messiah., The term iSon of man, when used in the Gospels, always refers to Christ, and generally, if not always, to him as the Messiah. It is his customary designation of himself. It is borrowed from Daniel (oan. 7 : is), where it is applied prophetically to the Messiah (a^eMatt. 10: 23, note). Here, therefore, the claim is a purely personal one ; it does not mdicate a power vested in man, or in the Apostles, or in a hierarchy. Yet there is a significance in the fact that both judgment ( joUn 5 : 27 ) and forgiveness, that is, all dealing'with sin, is attributed to him who, as the son of man, had full experience of temptation (Heb. 2: 18; 4:i5, iG).— Hath authority on earth to forgive sins. Not merely, author- ity while on the earth to forgive sins, nor, au- thority to forgive sins committed on the earth, but, authority to exercise the function of for- giveness of sins upon the earth, i. e. , that ye may know that this is the Messiah's earthly mission. " Christ's meaning was, that forgiveness of sins ouglit not to be sought at a distance ; for he ex- hibits it to men in his own person, and as it were in his hands." — {Calvin.) And here, as every- where in the N. T., forgiveness of sins is really the remission or putting away of sin as well as its punishment. Only he who has power to do the one has authority to do the other. 11. Arise, take up thy bed. This he could easily do, the grabatus being light and easily carried. Observe, (1) that the evidence of the man's forgiveness did not follow immediately after the forgiveness was declared, nor the dec- laration of pardon immediately after forgiveness was secured. He was forgiven the moment that, with unfeigned penitence for his sins, he began to seek the Lord (isanh 55 : 7) ; forgiveness was de- clared by Christ to be already perfected when he came into Christ's presence (ver. s, note) ; but the evidence of the forgiveness, in the healing, was not given until after the conflict with the Scribes. Pardon and the personal assurance of pardon are not always contemporaneous ; (2) there was no natural ability in the paralytic to obey the divine command ; his attempt to obey was an act of faith, and with the faith that attempted obedi- ence came the power to obey. The cure illus- trates the principle of divine grace, as set forth iu Phil. 3 : 12. "Let us bring what is ours ; God will supply the rest." — (Chrysostom.) It is not faith to do nothing and leave all to God ; it is faith to do what we can and leave all to God. 12. They Avere ail amazed. Luke says. Filled with fear ; Matthew, according to the best readings, Were afraid. The immediate disclo- sure of God at first awakens in the soul the feel- ing of fear (Matt. 17 : 7, note ; Luke 6 : s). — Aud glori- fied God. The Scribes charged Christ with blasphemy, i. e., derogating from the divine dig- nity by claiming a divine function. In fact, his act led the people to glorify God. And so, whenever Christ has been accepted as God man- ifest in the flesh, and as the One who forgives sins on earth, the worship and glory of God, the Father, has been increased, not lessened.- - Saying, We never saw it thus. Luke says, We have seen strange things to-day ; Matthew con- tains an important addition, "The multitude glorified God, which had given such power unto men.'''' To them Jesus was simply a man, a rabbi, perhaps an inspired prophet ; and his miraculous powers, like those possessed by n&r- tain of the O. T. prophets, were accounted among God's gifts to the human race. Of this whole incident it may be remarked, (1) that it strikingly illustrates the difference in spiritual authority between Christ and his Apos- tles, none of whom assumed to forgive sins. Compare Acts 8 : 22-24, where Peter refers Simon to God for forgiveness ; (2) that it affords a test for all claims by a hierarchy to pardon sin, or even officially and authoritatively to promise absolution of sin ; if they possessed power to ab- solve from sin they should be able, as Christ, to relieve from the temporal conseciuences of sm ; (3) that it illustrates the gentleness of Christ in his language of reassurance to the sick, Be oj good cheer my child, and in his language of rebuke to the Scribes, Why c o ye think evil i' (4) that it may be regarded as a'l enacted parable of sin and redemption. The paralytic typifies the sinner, by his original helplessness (lsaiaU40:30; John6:44j 15 : 5) ; faith, by his earnestness to come to Christ in spite of obstacle (PsMms 25 ; is ; 86 . 2, 7) ; a common Christian experience, by the delay he suffers between his rerjentance and faith, and his cure (.Tames 5 : 7, g) ; and the power of divine grace, in the ability to obey Christ's command, received in the very attempt to comply with it (rhu. 4 : 13). Ch. III.] MARK. 13 13 And he went forth again by the sea side ; and all the multitude resorted unto hitn, and he taught them. 14 And J as he passed by, he saw Levi the son of Al- Ehaeus sitting at the receipt of custom, and said unto im, Follow me. And he arose and followed him. 15 And ^ it came to pass, that, as Jesus sat at meat in his house, many publicans ' and sinners sat also to- gether with Jesus and his disciples: for there were many, and they followed him. 16 And when the scribes and Pharisees saw him eat with publicans and sinners, they said unto his disci- ples, How is it that he eateth and drmketh with publi- cans and sinners ? 17 When Jesus heard if, he saith unto them. They" that are whole have no need of the physician, but they that are sick : I came not to call the righteous, but sinnere " to repentance. 18 And llhe disciples of John and of the Pharisees used to fast : and they come and say unto him. Why do th3 disciples of John and of the Pharisees fast, but thy disciples fast not? 19 And Jesus said unto them. Can the children of the bridechimber fasf, while the bridegroom " is with them ? As long as they have the bridegroom with them, they cannot fast. 20 But the days will come when the bridegroom shall be taken away from them, and then p shall they fast in those days. 21 No man also seweth a piece of new cloth on an old garment : else the new piece that filled it up taketh away from the old, and the rent is made worse. 22 And no man putteth new wine into old bottles ; else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred:"* but new wine must be put into new bottles. 23 And ' it came to pass, that he went through the cornfields on the' sabbath day; and his disciples be- gan, as they went, to pluck" the ears of corn. 24 And the Pharisees said unto him. Behold, why do they on the sabbath oay that which is not lawtul ? 25 And he said unto them. Have ye never read what David did,' when he had need, and was an hungred, he, and they that were with him ? 26 How he went into the house of God in the days of Abiathar the high priest, and did eat the show- bread," which is not lawful to eat but for the priests, and gave also to them which were with him ? 27 And he said unto them. The sabbath was made for man,* and not " man for the sabbath : 28 Therefore ^ the Son of man is Lord also of the sabbath. CHAPTER III. ANDy he entered again into the synagogue; and there was a man there which had a withered hand. 2 And they watched^ him, whether he would heal him on the sabbath day ; that they might accuse him. 3 And he saith unto the man which had the withered hand. Stand forth. 4 And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil ? to save life,^ or to kill ? But they held their peace. 5 And when he had looked round about on them with anger, being grieved for the hardness of their hearts, he saith unto the man, Stretch forth thine hand. And he stretched it out : and his hand was restored whole as the other. 6 And the Pharisees went forth, and straightway took counsel with the'' Herodians against him, liow they might destroy him. j .Vliitt. 9:9; Luke 5 : 27 k Matt. 9 : 10, etc 1 Luke 15 : 1-5... m Matt. 9 : 1'2, 13; Luke 6 : 31,32....n Is Luke 19 : 10; 1 Cor. 6 : 9-11 ; 1 Tim. 1 : 15 o Matt. 25 : 1 p Acta 13 : 2... q i'>h 32 : 19 ; Ps. 119 : 80, 6 : 1, etc a Deut. 23 : 25. ..t 1 Sam. 21 : « u Exod. 29 : 32, 33 ; Lev. 24 ; 9 v Neh. 9 : 14 ; Isa. 58 : 13 16 I John 9 : 14; Ephes. 1 : 22; Rev. 1 : 10 y Matt. 12 : 9. etc. ; Luke 6 : 6, etc z Luke 14 : 1.. .a H 31, 32.... n Isa. 1 : 18; 55:7; Matt. 18 : 11 . f. ,,„.£,„ "s....,- Matt. 12 : l.e.c.i Luke .^, Ezek. 20: 12, 20....W Col. 2: Hosea 6:6 b Matt. 22 : 16. The student will observe that there is no verbal expression of either penitence or faith on the man's part, and no demand by Christ for such expression. However this may accord with our method of dealing with sinful and suffering souls, it accords with Christ's method, who customarily by his insight perceived and by his gracious help- fulness developed the first germs of repentance and faith, not always waiting till they had wak- ened even into consciousness (Luke 7 : 47-50 ; 23:42, 43; John 5 : 8, 9, 14 ; 8 : ll). It iS the diSClOSUre Of divine forgiveness that leads to repentance (Rom. 2:4). 13-22. The call of Levi (Matthew) and Christ's consequent teaching. Matt. 9 : 9-17 ; Luke 5 : 27-39. See Notes on Matthew. The phrase here. In his house (verse 15) means the house of Levi or Matthew (Luke 5 : 29), not the house of Jesus, who had none (Matt. 8 : 20). 23-28. Ch. 3 : 1-6. The Law of the Christian Sabbath Illustrated, Matt. 13 : 1-3; Luke 6 : 1-11. See Notes on Matthew. I treat here only one or two points, peculiar to Mirk. 26. In the days of Abiathar the his:h- priast. The reference is to 1 Sam. 31 : 1-9. There, however, Ahimelech is represented as the high-priest, and elsewhere Abiathar is repre- sented as his son. The most probable explana- tion is that Abiathar was the son of Ahimelech and ministered with his father, and perhaps per- sonally gave the shew-bread to David, and being subsequently high-priest is here given his title, a title which did not, however, properly become his until a later period. 27. Peculiar to Mark. It implies (1) the per- petuity of a sabbath rest ; it was made for man, not merely for the Jews, and the law requiring it is written in man's physical and spiritual nature ; (3) its universality ; it was made for man, not for any single class, for man-servant and maid-ser- vant, and the stranger within the gates (Exod. 20 : 10) ; (3) its object, /o?* man — mau^s day, there- fore, as truly as the Lord's day ; hence, what- ever is for man's highest and truest welfare, whatever generally adopted, will tend to the phys- ical, intellectual and spiritual development of man, tiot of exceptional individuals, but of the com- munity or the race, is appropriate for the day which was made/o?- man, and whose observance is tested by its usefulness to man. Ch. 3 : .■?. Stand forth. His object ap- parently, was to call attention to the cure and make it prominent in order to emphasize his teaching. 4. Is it lawful * * * to save life or to kill? "A terrible home-thrast. He was in- tending to do good, to relieve a disabled fellow- man — they were harboring murderous thoughts. They would fain destroy .Jesus. ' Which of us,' he virtually asks, ' is breaking the sabbath, you or I?'" — {Furness.) u MARK. [Ch. hi. 7 But Jesus withdrew himself with his disciples to the sea : and a great '' multitude from Galilee loUovved him, and from Juda;a, 8 And Irom Jerusalem, and from Idumsea, and/rom beyond Jordan ; and they about Tyre and bidon, a great multitude, when they had heard what great -things he did, came unto him. 9 And he spake to his disciples, that a small ship should wait on him because of the multitude, lest they should throng him. 10 For he had healed many;"" insomuch that they pressed upon him for to touch him, as many as had plagues. 11 And' unclean spirits, when they saw him, fell down before him, and cried, saying. Thou art the Son ol God. 12 And he straitly charged them that they should not make him known.' 13 Ande he goeth up into a mountain and calleth unio Aim whom he '^ wuuld : and they came unto him. 14 And he ordained twelve, that they should be with him, and that he might send them forth to preach, 15 And to have power to heal sicknesses, and to cast out devils : 16 And Simon ' he surnamed Peter : 5. With anger beins: grieved. Grief and indignation are not inconsistent emotions. Only that anger which grieves at sin is the Christian's anger. — The hardness of their hearts. Exemplified by their silence, as an evidence of their obdurate persistence in their murderous designs. 6. Pharisees. Matt. 3 : 7, note. — Hero- dians. Matt. 22 : 1(5, note. 7-13. Christ's period of popitlaritt in Galilee. — Parallel to Mark's account here, is Matt. 13 : 15-21. See notes there, especially on verses 17-21, which are peculiar to Matthew. Mark's account of the multitude which fol- lowed Christ is more detailed. He also narrates the incident of the boat kept for Jesus' disci- ples (ver. 9). There appears to be no chrono- logical order observed by Mark in this chapter. The ordination of the twelve Apostles (verses 13-19) and the Sermon on the Mount, which Mark does not report, but which accompanied their ordina- tion, preceded the teaching of Christ on the Sab- bath question (oh. 2 : 23-28; 3 : i-e) and the incidents narrated here. For other evidences of Christ's great popularity at this period of his ministry, consult Matt, li : 13 ; Mark 5 : 2i ; 6 : 33 ; Luke 8: 45; 12 :1. 7. 8. To the sea, i. e., the Sea or Lake of Galilee. See map and description, ch. 1 : 39. — From Galilee. The northern province of Pal- estine. On its character and inhabitants, see ch. 1 : 39 ; Matt. 2 : 22 ; 4 : 14-10, notes.— From Ju- dea. Compare Luke 5 : 17. — And from Idu- meM. A Greek word answering to the Hebrew Edoin. It was the region inhabited by the de- scendants of Esau or Edom (oen. 25 -. 30), whence its name. Originally the Edomites occupied a tract of country extending from the Dead to the Red Sea, about fifteen or twenty miles broad and one hundred miles long; but after the Babylonish captivity they were permitted to settle in South- ern Palestine, and subsequently, under the Macca- bees, were subdued and compelled to submit to the Jewish rites and Jewish government, and were practically incorporated in the Jewish na- tion. Herod the Great, the last king of the Jews, was an Idumean. — They about Tyre and Sidon. See note on Matt. 11 : 21. 9. A small boat. Probably a row-boat, used for fishing, and perhaps also furnished with a sail. See Mark 4 ; 36 for illustration. Christ's object was probably twofold, in part retirement, for by the boat he could easily escape to the eastern and comparatively solitary shores of the sea (Matt. 14 : is), in part labor, for from the prow of the boat, he could preach to the people on the shore, without being hindered by the throng (Luke 6 ; 3). We may fairly deduce Christ's fond- ness for both the water and the mountains, from this and analogous incidents in his ministry. 10. Pressed upon him. Literally, threw themselves iqion him. — As many as had plagues. Literally, scourges. Disease was re- garded by the Jews as a scourge from God. Not any particular kind of contagious disease is meant; all physical afflictions would be included under the general word here rendered plagues. 11. 12. And unclean spirits, i. e., persons possessed with them. See Note on Demoniacal Possession, Matt. 8 : 28-34, p. 123. For the reason of Christ's command to silence, see notes on Matt. 8:4; Mark 1 : 25. 13-19. The Call and Ordination of the Twelve. — This occurred previous to the events recorded in the preceding part of this chapter. Immediately following this ordination Christ preached the Sermon on the Mount. Mat- thew gives the ordination of the twelve out of its order, in connection with their first commission to preach the Gospel (Matt, lo : i-i) ; Luke in its proper order (Luke 6 : is-ie). On the ordination of the twelve, see Matt. 10 : 1-4, and notes, and on their individual lives and characters. Note on the Twelve Apostles, Matt. chap. 10, p. 147. 14, 1.5. Mark states more definitely than either of the other Evangelists the office of the Apos- tles. They were to be with Christ that they might bear personal witness to what they had them- selves seen (john 15 : 2? ; Acts 1 : 21, 22), and Paul rcsts his claim to be an Apostle on his having been an eye-witness to Christ's resurrection (lOor. 9:i; 15 : 8, 9) ; this was their preparation for their work. Ch. III.] MARK. 15 17 And James the son of Zebedee, and John the brother of James ; and he surnamed theui Boanerges, which is, Tlie sons of thunder : J 18 And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son ot Alphaeus, and Thaddaeus, and Simon the Canaanite, iQ And Judas Iscariot, which also betrayed him : and they went into an house. 20 And the multitude cometh together again, so'' that they could not so much as eat bread. 21 And when his fnends heard of it, they went out to lay hold on him : tor they said, He ' is beside himself. 22 And the scribes which came down from Jerusa- lem said. He™ hath Beelzebub, and by the prince of the devils casteth he out devils. 23 And he called chem unto him, and said unto them in parables. How can Satan cast out Satan ? 24 And if a kingdom be divided against itself, that kingdom cannot stand. 25 And if a house be divided against itself, that house cannot stand. 26 And if Satan rise up against himself, and be di- vided, he cannot stand, but hath an end. 27 No " man can enter into a strong man's house, and spoil his goods, unless he will tirst bind the strong man ; and then he will spoil liis house. 28 Verily 1 say unto you. All ° sins shall be forgiven unto the sons of men, and blasphemies wherewiiU so- ever they shall blaspheme : 29 But he that shall blaspheme against the Holy Ghost P hath never forgiveness, but is in danger of eternal damnation ; 30 Because they said, He hath an unclean spirit. 31 There"! came then his brethren and his mother, and, standing without, sent unto him, calling him. 32 And the multitude s;it about him ; and they said unto him. Behold, thy mother and thy brethren witli- out seek for thee. 33 And he answered them, saying, Who is my mother, or my brethren ? 34 And he looked round about on them which sat about him, and said, Behold my mother and my breth- ren ! 35 For whosoever shall do ' the will of God, the same is my brother, and my sister, and mother. j Iss. 58 : I ; Jer. 23 : 29. . . .k ch. 6 : .'il . . . .1 Hosea 9 : 7 . . . .n Isa. 49 : L>4, 26 ; 61 : 1 ; Malt. 12 : 29. . . .o Malt. 1 : 25 ; 1 Johci 2 : 17. Jolin 10 : 20 m M.itt. 9 : 34 ; 10 : 25 ; 12 : 24 ; Luke 11 : 15 ; Jo!in 7 : 20 ; 8 : 43, 5» 2 : 31 ; Luke 12 : 10... p Heb. 10 : 29 n .Vlatt. 12 : 46-48 ; Luke 8 : 19-21 r Jauia4 They were to preach, literally to herald, i. e., to go before and proclaim the coming of the Mes- siah, in person to the Jewish nation, in spirit and in power to the whole world, and in his second advent to his church ; this was their work. And they were to have power to heal the sick and cast out devils, a power subsequently exercised by the Apostles ; this was the divine seal and evidence of their authority. In strictness of speech the Apostles can have no successors, for none after that generation can bear personal witness to Christ's life, death, and resurrection, atid none can show the miraculous evidence they showed of their authority. But every true minister of the Gospel must be a successor to the Apostles, and read his commission in this verse. He must have Christ with him (Matt. 28 : 20), and testify out of his personal experience to the Christ he knows ( .\cts 25 : 16 ; I Cor. 2:12; 1 John 4 : 14, 16) ; mUSt act aS a herald of the Messiah and Saviour, preaching not himself but the Lord Jesus Christ ; and he must attest his divine authority by his power in and through Christ to fulfill Christ's mission of mercy. Luke i : 18, 19, with John 19 : 18. 16-19. Simon he surnamed Peter, i. e., a rock. This he did previously (John i : 42), for Peter and Cephas are different words with the same meaning — the former Greek, the latter He- brew. The reason for this title Christ explains subsequently (Matt, is : is, note). — Boanerges. This word is composed of two Hebrew words signifying "sons of thunder." The reason of this appellation, which appears only here, is not given. It may signify the character and power of James and John as preachers, though their subsequent history does not justify this expla- nation. More probably it referred to their nat- ural fiery temperament, of which we see signs in Mark 9 : 38 and Luke 9 : 54. — Judas Iscariot. See Note on Character, etc., of Judas Iscariot, Matt. 37 : 1-10, p. 308, 304. 19-35. AttemptedTnterbttptionofChrist'3 Preaching by both Friends and Foes. Comp. Matt. 12 : 33-50 and Luke 8 : 19-31 ; 11 : 14-36. See notes on Matthew for a consideratioQ of the time, p. 16(5, 173 ; for discussion of Blasphemy against Holy Ghost, pp. 168, 109 ; for attempt by Chrisfs mother to interrupt his preaching, p. 173. 19-21. And they went into a house. Not, as one might suppose from the EngUsh ver- sion here, immediately after the ordination by the twelve. The incidents and teachings re- corded here took place at a later period in Christ's ministry. See Matt. 12 : 23-37, Prel. Note, p. 160.— So that they could not so much as eat bread. That is, Christ and his apostles had no time or opportunity for their ordinary meals.— And when his kinsfolk heard of it. The original {-29. PARABLE OF THE SEED GROWIN'G SE- CRETLY. — Diligence m sowing, patience in wait- ing, PROMPTNESS in HARVESTING ARE THE CONDITIONS OF A SUCCBSSFin, SPIRITUAL HUSBANDRY. This parable is peculiar to Mark, but belongs with the parable of which Matthew (ch. is) has given the fullest rejiort. On its relations to those parables, see Prel. Note, § 4, jj. 174. It does not exactly correspond to either of the parables there, though analogous in part to those of the tares and the mustard seed. Its general lesson is enforced by parallel passages, e. g., Isaiah .5.5 : 10, 11 ; James .5 : 7, 8 ; 1 Pet. 1 : 23-25. In the kingdom of grace as in nature, we are laborers together with God, the results of our work de- pend on him, and for the perfection of these re- sults he takes his own time (i Cor. s t e-g). Hence, (1) it is ours to sow the seed (the truth), his to give it growth ; (2) having sown, we are to wait for time and God to perfect it ; (.3) this he does according to a definite order of development — first the blade, then the ear, then the full corn in the ear ; (4) not until there has been time for the development and perfection of the truth are we to expect to reap. The lesson is one of trust and hope ; first, for ourselves in our own personal experience ; second, for all ministers. Sabbath- school teachers and parents, in working for others. Gal. 5 : 22, 23, describes the fruits of the spirit which grow thus secretly and require time for development and perfection. Ephes. 4 : 15, and Col. 3 : 6, 7, show the source whence this growth is derived, namely, the Lord Jesus Christ. Phil. 2 : 12, and 2 Pet. 1 : 5, show that though the growth is the work of God, still diligence is required of the spiritual as of the natural hus- bandman. 26. As if a man should cast seed into the ground. The man of the parable is not Christ ; for, (1) it cannot be said of him that " he knoweth not how " the seed springs and grows up ; nor does he leave the seed to .itself, and "sleep and rise night and day," but, ofi the con- trary, is continually with his church, and by his presence and blessing germinates the truth (Matt. 28 : 18-20) ; (2) the very point of the parable is to teach that we may throw ofE the care as to re- sults upon him, not that he throws it off and leaves it to itself. The point of the parable is the growth, and the soiver must be regarded as inci- dental, either a mere necessary figure to give it life-likeness, or perhaps the human sower, the preacher, teacher, or friend. 27. And should sleep and rise night and day. Sleeping by night, and rising by day to go about other work, leaving the seed to the influences of nature, i.e., to God. But this is no excuse for sleeping by day, i. e., for sloth and care- lessness. — And the seed should spring, i. e., germinate, and grow up, i. e., develop from the germ into the plant. Often the truth, drop- ped in the heart by a word in public teaching or private conversation, seems to be lost, but getting lodgment germinates in after months or years, seeming to lie meanwhile dead, yet never having lost its power. Often by our im- patience to force an immediate growth, or to examine for it, we frustrnte our own work. — He knoAveth not how. Compare John 3:8; and observe Christ's emphatic declaration that how the truth in the heart produces the results on character we cannot tell. And yet by far the fiercest theological discussions have been con- cerning this, the unknown in theology, not con- cerning the practical question, How shall we best inculcate the truth and develop its results ? But because we cannot force immediate results from the truth, it does not follow that we are not to watch for results, nor that we are not to foster and cultivate the seed. "We cannot do the saving ; but we can do the destroying. "—(^>-wo<. ) And this either by our mismanagement or our neglect. Compare Matt. 13 : 22. 28. For the earth bringeth forth fruit of 18 MAEK. [Ch. IV. 31 If^ is like a grain of mustard seed, which, when it is sown in the earth, is less than all the seeds that be in the earth : 32 But when it is sown, it groweth up, and becometh greater^ than all herbs, and shooteth out great branch- es ; so that the fowls of the air may lodge under the shadow of it. 33 And with many such parables spake he the word unto them, as " they were able to hear it. 34 But without a parable spake he not unto them : and when they were alone, he expounded all things to his disciples. j5 And the same day, when the even was come, he saith unto them. Let us pass over unto the other side. 36 And when they had sent away the multitude, they took him even as he was in the ship : and there were also with him other little ships. y Matt. 13 : 31, 32 ; Lute 13 : 18, 19. . Prov. 4 : 18 ; Isa. 11 : 9 ; Dan. 2 : 44 ; Mai. 1:11 a John 16 : 12. herself* Literally, the spontaneous earth bring- eth forth fruit. But the earth is not to be likened to the heart and the conclusion drawn that the latter has a natural power to receive and ger- minate the truth. For " by nature," i. e., natural growth "we are the children of wrath " (Ephes. •2 : 3). But, as in nature divine forces begin to operate straightway on the seed, so in grace, divine influences begin straightway to fructify the truth. It is ours to study seeds and soils, t. e., to adapt our teaching to the hearts of those before us, and leave the rest to God. — First the blade, etc. There is not only a divine development but a definite order of devel- opment. Some growths are quicker than others, but in all there is growth. And we have no right to look for the end at the beginning, the ripened Christian experience in the young convert, the full corn in the first appearance of the blade. Observe, too, that we can know that there is a growth by its results, though we know not the how, and that each stage of the growth is more apparent than the preceding stage. The germ is unseen ; the blade of corn is not easily distin- guished from that of an unfruitful grass ; the ear is more apparent ; there is no mistaking the full corn in the ear. " The growing is a secret thing ; but the grown ripened grain is visible." — (Arnot.) 29. The harvest is come. Not here, as in Matt. 13 : 39, the end of the world ; for (1) " he " i. e., the sower, not Christ, puts in the sickle ; and (3) the language of the verse implies that the appearance of the fruit is the evidence that the harvest has come, and a warrant to the sower to reap (comp. joim 4 : 35). I Understand, then, that tills verse teaches that whenever fruit is brought forth (literally, presents itself) then is the harvest- time, i. c, whenever the results of religious teaching show themselves in character and con- duct, then are the individuals to be gathered into the church, the granary. We are not to wait for a definite time as in nature, before we gather in, but "when the fruit presents itself immediatebj " wo are to put in the sickle. Comp. John 4 : 35, 3(> ; Matt. '.» : 37, 38, and Psalm 128 : 6. 30-34. Parable of the Mustard Seed. Comp. Matt. 13 : 31-35, and notes, and Luke 13 : 18, li). For illustration of Christ's expo- sition of parables, see Matt. 13 : 3G-43, 49, 50; 15 : 15-20. Ch. 4 : 35-41. STILLING OF THE TEMPEST.— Chkist THE Lord over nature. "Faith is courageous; IKCREDULITT IS FEARFUL." Compare Matt. 8 : 23-27, and Luke 8 : 22-25. The narrative is most graphic here. Matthew indicates for the incident a different point in Christ's ministry. But Mark alone gives a defi- nite note of time, and the best harmonists follow him in placing it immediately after the parables by the sea. 35. On that same day. Immediately pre- ceding occurred the offer of certain persons to follow Christ, and Christ's rejoinder (Mntt. 8 : i8-22j Luke 9 : 57-62, notes). — WhCll the eVCIl WHS COHie. The Hebrews reckoned two evenings (Exod. 12 : 6, marg. reading) ; the flrst, according to Pharisaic reckoning, began with the declining sun, hence the hour of evening sacrifice was 3 p. m. ; the second, with the setting sun. A like distinction was made by the Greeks between the former and the latter evening. Here, probably, the early evening, i. e., late in the afternoon, is intended, for, notwithstanding the delay occasioned by the storm, Christ found the swineherds watching their swine on the other side of the sea ; proba- bly, therefore, it was then still daylight. — Let us pass over unto the other side. That is of the Sea of Galilee. Probably (see M:itt. 8 : is) his object was to escape from the multitude and ob- tain rest. How wearied he was with his labors is indicated by his sleejjing through the storm. 3G. They took him even as he Avas. That is, without preparation. Under the mild skies of Palestine it was no hardship to sleep out of doors wrapped in the cloak answering to the modern burnoose (Matt. 6: 40, note). — In the ship. Rather boat. In Mark 3 : 9 we are told that one had been provided for Christ and his disciples by Christ's direction, and it is there described more definitely as a ."mall boat {;T?.iii(ii,i(,y). That it was propelled by oars is evident from John 6 : 19. Josephus designates the fishermen's boats on the sea of Galilee as skiff.'-; a name de- scriptive of a vessel answering to our modem pinnace, or perhaps launch. Our illustration of the ancient skiff is from a Pompeian painting. Qbserve the form of the stern, which afforded a convenient rest for the head of the sleeper. Doubtless the skiff in which Christ and his dis- ciples embarked was larger than the one here Ch. IV.] MAEK. 19 37 And •> there arose a great storm of wind, and the waves beat into the ship, so that it was now full. 38 And he was in the hinder part of the ship, asleep on a pillow : and they awake him, and say unto him, Master,"^ carest thou not that we perish ? 39 And he arose, and rebuked the wind, and said unto the sea, Peace, be still. And '^ the wind ceased, and there was a great calm. 40 And he said unto them. Why are ye so fearful?' how is it that ye have no faith ? 41 And they feared' exceedingly, and said one to another. What manner of man is this, thac even the wind and the seae obey him ? b Matt. 8 J 24 ; Luke 8 : 23 c Ps. 10 : 1 ; Isa. 40 : 27 ; Lsm. 3:8 d Ps. 89 : 9 ; Lam. 3 : i f Jonah 1 : 10, 16 . . .g Job 38 : 11. 2 e Ps. 46 : 1,2; Isa. 43:2. ANCIENT SKIFF. represented ; but the general character was probably the same. — And there were also with him other boats. Probably eontaiuing some of his audience who embarked to follow him. Compare for a similar following of Christ, Mark 6 : 33. Perhaps in these boats were some of those who had just offered to join the band of Apostles (Matt. 8 : 13-22). 37. And there arose a great storm of wind. The Sea of Galilee lies six hundred feet below the level of the Mediterranean, The snowy peaks of Lebanon are directly to the north. The heated tropical air of the valley is a constant in- vitation to the cold and heavy winds from the north, whicli sweep down with great fury and in sudden storms through the ravines of the hills, which converge to the head of the lake, and act like gigantic funnels. See Thomson's Land and Book, II : 33. Luke's language, " Tlierecame down a storm of MiwfZ," exactly corresponds to the phenomena of these sudden storms as de- scribed by modern travellers. Matthew describes it as a '^ great tempest ^^ or tornado (niiauoc), literally a shaking or concussion. — And the waves beat upon the ship, i. e., beat over it. — So that it was now fillinsr. Not full. In Matthew the rendering should be, icas getting covered by the waves, and in Luke, loas getting filled. The process of filling was going on. Luke adds that they were in jeopardy. 38. And he was in the stern of the boat, asleep on a pillow. Eather a cushion ; one such as are used for passengers in our modern row-boats. Bengel'-s statement that a part of the boat is intended appears to be without any adequate authority. Trench contrasts the sleep of Jesus with that of Jonah (jonah i : s). " We behold in him exactly the reverse of Jonah ; the fugitive prophet asleep in the midst of danger out of a dead conscience, the Saviour out of a pure conscience ; Jonah by his presence making the danger, Jesus yielding the pledge and the assur- ance of deliverance from the danger." — And they awake him and say unto him. It is curious and significant that while each of the three Evangelists reports the words with which Christ was awakeaed, they do not agree. Mat- thew's report is, Lord, save us, we perish ; Mark, Teacher, carest thou not that we perish ? Luke, Master, Master, we perish. The difference is not merely verbal ; there is also a difference of tone in the three appeals. The first is the language of appeal, the second that of reproach, the third that of importunity aroused by imminent dan- ger. It seems to me impossible to reconcile such variations with the doctrine of verbal inspi- ration. Biit they are just what we might expect from honest and independent eye-witnesses. Probably all three feelings were commingled in the disciples, and perhaps all three had expres- sion. Is it asked, Which Evangelist gives the correct account '? The answer may be that each gives, in dramatic form, that phase of feeling which was most prominent to his own mind, but neither of them the exact words. 39. And he arose. More literally, and being awakened. Note the sudden change from the deep sleep to the scene of confusion and terror. " It is such cases as these — ea^es of sud- den, unexpected terror, met without a moment of preparation — which test a man, what spirit he is of, which show not only his nerve, but the gran- deur and purity of his whole nature." — (Trench.) — And rebuked the Avind and said unto the sea, Peace, be still. Literally, Be muzded. I cannot see, with Trench, in this language " a tracing of all the discords and disharmonies in the outward world to their source in a person," viz., Satan ; rather a rebuke of that notion, and a distinct implication that the winds and waves are the servants of God, and do his bidding. Mark alone gives the words of command, Peace, be still. — And the wind ceased, and there was a great calm. The command was ad- dressed to both wind and wave, and both obeyed. The stopping of the wind might have been thought an accidental coincidence, for these sud- den storms cease as suddenly as they arise. But it always requires time for the sea to subside ; here the calm was instant. 40. And he said unto them. There is an- 20 MAKK. [Ch. V. CHAPTER V. AND'' they came over unto the other side of the sea, into the country of the Gadarenes. 2 And when he was come out of the ship, immediate- ly there met him out of the tombs a man with an un- clean spirit, 3 Who had kts dwelling' among the tombs: and no man could bind him, no, not with chains : 4 Because that he had been often bound with fetters and chains, and the chains had been pluclied asunder by him, and the fetters broken in pieces : neither could any fnati tame him. 5 And always, night and day, he was in the moun- tains, and in the tombs, crying, and cutting himself with stones. 6 But when he saw Jesus afar off, he ran and wor- shipped J him, 7 And cried with a loud voice, and said, What have I to do with thee, Jesus, t/toii Son of the most high God ? I adjure thee by God, that thou torment me not. 8 For he said unto him. Come '' out of the man, tkou unclean spirit. 9 And ne asked him. What is thy name? And he answered, saying. My name is Legion;' for we are many. h Matt. 8 : 28, etc. j Luke 8 : 26, etc i Isa. 65 : 4 j Ps. 72 -.9 k Acts 16 : 18 ; Heb. 2 : 14 ; 1 John 3:8 1 Matt. 12 : 45. Other instructive difference in the three reports of the Evangelists here. According to Matthew, Christ first rebuked the disciples ; according to Mark and Luke, first the sea, then the disciples. According to Matthew he characterizes them as of '■'■little faith;'''' according to Mark he asked, How have ye no faith ? according to Luke, Where is your faith ? The sjjirit of the rebuke is the same in all the accounts ; very probably neither has preserved Christ's exact words. That he first stilled the tempest and then addressed his admonition to the disciples seems to me most probable ; for during the howling of the storm his admonition could have had but little effect. Observe that it is Matthew, whose repre- sentation of the ajjpeal of the disciples is, Lwd sat:e, we perinh, who reports his reply as "Ye of little faith." There may have been a glimmering hope in their call, that he who had wrought other miracles could save them from this peril. That they did not expect it is evident from the next verse. Trench expresses well their mental state. " They had it (faith) as the weapon which a soldier has, but cannot lay hold of at the moment when he needs it the most. Their sin lay, not in seeking help of him ; for this indeed became them well ; but in the excess of their ter- ror." It must not, however, be forgotten that the peril was, in seeming, imminent. Nothing less would have terrified these fishermen, accus- tomed to the perils of the sea. 41. And they feared exceedingly. Mat- thew says. The men feared, which Alford inter- prets as " the men who were in the ship, besides our Lord and his disciples." But there is no in- dication that there were any other men. See ver. :^(5. That his disciples should be astonished at the miracle accords with what is said of them on other occasions (Matt, le : 6, 7 ; Mark 6 : 52 ; John 6 : 6-9 ; 20 : 25). The direct lesson of this incident appears to me to be that Christ is the Lord of nature, that we may trust him in times of peril from wind, or lightning, or wave, or earthquake. He does not always deliver ; but always the winds and the sea obey him. Compare the O. T. teaching of Psalms 89 : 8, 9 ; 93 : 4. Contrast with his com- mand to nature Elijah's prayer to the God of nature (James 5: 17, is). The commentators have delighted to treat this incident allegorically. Thus Augustine : " We are sailing in this life as through a sea, and the wind rises, and storms of temptation are not wanting. Whence is this, save because Jesus is sleeping in thee. If he were not sleeping in thee, thou wouldest live calm within. But what means this, that Jesus is sleeping in thee, save that thy faith, that which is from Jesus, is slumbering in thine hearty What shalt thou do to be delivered? Arouse him, and say. Master, we perish. He wiU awaken ; that is, thy faith will return to thee, and abide with thee always. When Christ is awakened, though the tempest beat into, yet it will not fill thy ship ; thy faith will now com- mand the winds and the waves, and the danger will be over." So again Quesnel : "The ship in the midst of the sea is an emlilem of the church in the midst of the world. We ought to exjDCct to meet with tempests in the church, and to sec it covered with waves." " The waves of heresy toss it from without ; but the corruption of manners within, like the water which beat into this ship, puts it in much greater danger of per- ishing." Carrying out this allegory, we may observe, (1) Christ's presence does not prevent our .ship of life from being endangered ; but if he is with us it cannot be wrecked. (2.) Our unuttered but often heart-felt reproaches of a seemingly indifferent Christ, "Carest thou not that we perish?" are always unjust. (3.) To timid disciples, who imagine, because of sudden and serious storms, that all is lost, for them- selves, their children, the nation, or the church, Christ still says. Why are ye fearful ? How is it that ye have no faith? (4.) He does not always bring the help he might, nor as soon as he might (comp. Mark 6 : 48 ; John 11 : e). But he askS US to trUSt him alike when he comes and when he tarries, when he seems to be watching and when he seems to be sleeping. Ch. 5 : 1-21. Cuke of the Gadarene De- moniac. Matt. 8 : 28-35 ; Luke 8 : 26-39. See notes on Matthew, where I have discussed, briefly, Ch. v.] MAEK. 21 10 And he besought him much, that he would not send them away out of the country. 1 1 Now there was there, nigh unto the mountains, a great herd of swine ™ feeding. 12 And all the deviis besought" him, saying, Send us into the swine, that we may enter into them. 13 And forthwith Jesus gave" them leave. And the unclean spirits went out, and entered into the swine : and the herd ran violently down a steep place into the sea, (they were about two thousand,) and were choked in the sea. 14 And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done. 15 And they come to Jesus, and see him that was possessed with the devil, andP had the legion, sitting, and clothed, and in his right mind : and they were afraid. t 16 And they that saw //, told them how it befell to him that was possessed with the devil, and also con- cerning the swine. 17 And they began to pray him to depart' out of their coasts. 18 And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. 19 Howbeit, Jesus suffered him not, but saith unto him. Go home to thy friends, and" tell them how great things the Lord hath done for thee, and hath had com- passion on thee. 20 And he departed, and began to publish in Decapo- lis how great things Jesus had done for him : and all jnen did marvel. 21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him : and he was nigh unto the sea. Ill Lev. 11 : 7, 8; Deut 14 : 8 n Job 1 q Job 13: 11; Ps. 14:5; 2 10, 19; 'im. 1:7. : 5, 6....0 Rev. 13 : 7; 1 Pet. 3 : 22 ; Job 6 : 26.... p Isa. 49 : 25 ; Col. 1 ; .r Job 21 : 14 ; Luke 6:8; Acls 16 : 39 s Ps. 66 : 16 ; Isa. 38 : 19. the phenom?na of demoniacal possession, p. 12 \ Matthew msntions two possessed of devils, Mark and Luke but one. On this discrepancy see notes on Luke. 3-8. This description of the possessed is more detailed, definite, and graphic than is afforded by either of the other Evangelists. Mat thew attempts no descrip tion ; Luke's is briefer. The great muscular strength, and the habit of self-wounding here referred to, are not un common in certain cases of modern lunacy. Luke adds, that " he wore no clothes , ' and the propansity to go en tirely naked is also charac teristic of certain forms of mental disease. The tombs are not infrequently used in Palestine by certain of the poorer classes as dwelling places. Their character (caves cut in the rock) makes them a perfect shelter Tombs are found in the im mediate vicinity of Ger^^a, the scene of this miracle The annsxed cut of such a tomb is from Tlie New Testa ment Illudrateil. 10. That he would not send them out of the country. Equivalent to, "That he would not com mand them to go out into the deep," that is, back into their prison-house. See Luke ■S : 31, note. 18-20. On this request and Christ's reply, see note on Luke 8 : 38, 39. It is not mentioned by Matthew. — Decapolis. See note on Matt. 4 : 25. Ch. 5 : 22-43. CURi; OF THE WOMAN WITH AN IS- SIIK OF BLOOD.- RAISING OF JAIRUS' DAUpeth. Even so evangelical a writer as Olshausen has taken this literally, and supposed the case of the maiden to he one of syncope. But, according to Lightfoot, it was a common thing among the rabbis to express the idea of death by the metaphor of sleep. Christ's language here is not more explicit than in John 11 : 11. Comp. Deut. 31 : 10 ; 1 Thess. 4 : 13. The whole account of this incident is inconsistent with the idea that the maiden was simply raised from slumber or a fainting fit. She is reported dead by the messenger (ver cs) ; is known to be dead to the bystanders (Lut» s : si) ; on Christ's taking her by the hand her spirit returns to her again (Lake 8:65; comp. 1 Kinis 17 : 31, 93), thOUgh this does not of itsslf necessarily imply her death (comp. Judges 15: 19); and the account of the cure (ver. 4-2, note) implies, uot a natural awakening from sleep, but a miraculous resurrection from the dead. It seems to me unquestionable that the historian believed in the death, and the miracu- lous resurrection from the dead, of this maiden. 49. And they laughed him to scorn. Because they knew that she was dead (Luke s : 53). Chrysostom suggests that it was Christ's object to impress upon the minds of the people the death of the maiden, that he might anticipate the objection of subsequent unbelievers that she was not dead; and he quotes as parallel the cases of Moses and his rod (exoj. 4 : 2), and of Lazarus (john 11 : 34, 39). — When he had put them all out. From a comparison of the three accounts, it would appear that the minstrels were in an outer room ; Christ stops the mourn- ing, orders the mourners to leave, and then en- ters the inner room where the damsel is, accom- panied only by the parents and the three disciples. The reason of this exclusion, and of the prohibition of verse 43, is, he will not have the faith of the people rest on his miracle. Meyer observes that Christ never forbids that men should know his teaching. He has no mys- teries in his doctrines which he hides from the public. Observe the incidental evidence of th3 father's faith ; though the maiden is dead, he allows the mourning to be stopped and the mourners to be sent away. Christ is truly " master " in this house. 41. Talitha cumi. This is Aramaic, the language generally spoken by the common peo- ple in Palestine at the t-ime of Christ. Its pres- ence here, and in Mark 7 : 34 and 15 : 34, is an indication that Christ used this language in his ordinary intercourse with the Jews. But some- times, as in his conference with Pilate, he must probably have used the Greek. The indication of verbal fidelity in this report is considered an evidence that Mark derived his report from Pe- ter, who was an ear-witness. — Damsel awake. "I say unto thee" is properly put in paren- thesis ; it is not in the original Aramaic phrase, but is added as an int'^rpretatiou by the Evan- gelist. The word which I have rendered awake is different from that translated arise in the fol- lowing verse. 43, 43. And strais:htwny; not after a time, as if arousing from a trance, or as in the case of the boy raised by the prayer of Elisha (2 Kings 4 : .34, 35). — The damsel arose; the verb is the same used in the N. T. in describing uq- doubted resurrection from the dead (Luke is : 31 ; . John 6: 54; 11 : 23, 54; 20: 0) ; and Walked; an evi-, dence of t^e completeness of her restoration. One who had been at the point of death (ver. 23), and was simply aroused from syncope, could not have walked, except by the miraculous imparta- 2G MARK. [Gh. VI. CHAPTER VI. AND he went out from thence, and came into his own country ; and his disciples follow him. 2 And ' when the sabbath day was come, he began to teach in the synagogue : and many, hearing him, were astonished, saying, From J whence hath this man these things ? and what wisdom is this which is given unto him, that even such mighty works are wrought by his liands ? 3 Is not this the carpenter, the son of Mary, the brother of James,'' and Joses, and of Juda, and Simon ? and are not his sisters here with us ? And they were offended ' at him. 1 Matt. 13 : 54, etc. ; Lake 4 : 16, etc j John 6 : 42 k Gal. 1 : 19 1 Matt. 11 : 6. tion of strength. The command to give her something to eat evidenced the reahty of the resurrection ; it was a tangible proof to the par- ents that it was no apparition they saw. Comp. Luke 24 : 30 ; John 20 : 27 ; 31 : 13. Perhaps it was given in part to prevent too great revulsion of feeling in the parents, by giving them some- There are three specific cases of resurrection from the dead wrought by Christ — this, that of the son of the widow of Nain (LukeT .u-is), and that of Lazarus (john.ch. ii). In the first the miracle is performed immediately after death ; in the second, at least twenty-four hours after death, and during the passage of the funeral procession to the grave ; in the third, four days after burial, and after corrup- tion would naturally have commenced ; in the first case privately, in the second before the people, in the third before embittered enemies ; in each case by a word, with no effort, with no appeal to God, though in the case of Lazarus with a public acknowledgment to God. Thus Christ shows his power to destroy the last enemy, which is death. "Let no man, therefore, beat himself any more, nor wail, neither disparage Christ's achievement. For indeed he overcame death. Why then dost thou wail for nought ? The thing is become a sleep. Why lament and weep ? ^''—{Chrysostom.) EGTITIAN CAIil'ENTER'S TOOLS. 1, 2, 3, 4. Chisels and driUs. 9. Horn of oil. 5. Partordrii:. 10. Mallet. 6. Nut ofvvood belonging to drill. 11. Bag for nails. 7. 8. Saws. 12. Basket which held thing to do. Comp. John 11 : 44. — They were astonished. Luke says, "Her parents." — That no man should know it. Matthew, who describ(!s this event from the position of one without, and gives less details, says that the fame of the miracle went abroad. Ch. 6 : 1-6. Chkist Rejecteb AGAIN AT Nazareth. Matt. 13 ; .53-.58. See notes there. He had been rejected by the Nazarenes once before (Luke 4 : 14-29, and notts). 2, 3. Whence hath this man these things? This question of the Nazarenes uttered in contempt, we may repeat in seriousness, to the un- belief of to-day, which accounts Jesus of Nazareth only a carpenter's son. — The carpenter. The imjilication is, that he actually worked with his father at the trade ; and it is confirmed by the fact that every father was required by Jewish custom, to teach his son a trade, that he might be able by his industry to earn an independent live- the tools, lihood. The fact is itself a rebuke of the unchristian pride which despises me- chanical employments. The Jews derived their civilization largely from Egypt ; therefore the annexed cut, representing the tools of an Egyp- tian carpenter, the originals of which are now in the British Museum (see WilkinsoiiK^ J^QVPU ^^i 112), probably gives a just idea of the general Ch. VI.] MAEK. 27 4 But Jesus said unto them,"" A prophet is not with- out honour, but in his own country, and among his own liin, and in his own house. 5 And " he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them. 6 And he marvelled" because of their unbelief. And P he went round about the villages, teaching. 7 Andi he called unto him the twelve, and began to send them forth by two and two, and gave them power over unclean spirits • 8 And commanded them that they should take noth- i ng for their journey, save a staff only ; no scrip, no bread, no money in their purse : 9 But be shod ' with sandals ; ' and not put on two coats. 10 And he said unto them. In what place soever ve enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear you, when ye depart thence, shake ' off the dust under your feet for a testimony against them. Verily I say unto you. It shall be more tolerable for Sodom and Go- morrah in the day of judgment, than for that city. 12 And they went out, and preached that men should repent." 13 And they cast out many' devils, and anointed with oil " many that were sick, and healed them. n Malt. U; 57; J hn4 44. ...n oh. 9 23 ; Gen. 19 : S-2. ..0 ^a. 59 16 ; .ler 2 : 12. . ..p Matt 9:35; Luke 13 9? Acts 10: 38... q ch. 3 : 13, ■ic. Matt. 10: 1 , etc. ; L ik« 9 1, etc. ; 10 : 3, etc . . .r E^be» 6: 15... s Acts I .':8....t Neh. 5 13 Acth 13 61 u Luke 'iA : 47; Acis2 .-as ; 3 19 ...V Luke 10 17 .w Jumes 5 14. nature of the tools used in Joseph's carpeuter's shop in Nazareth. 4. Not without honor but in his own country. A superficial knowledge of Jesus may prevent a truer and more spiritual acquaint- ance with him. 5. And he could there do no mighty work. Matthew states definitely the reason, " because of their unbelief " (Matt. 13 : 58). Alford says, "The want of ability here spoken of is not absolute but relative. The same voice which could still the tempest, could anywhere and under any circumstances have commanded diseases to obey ; but in most cases of human infirmity, it was our Lord's practice to require faith in the recipient of aid, and that being wanting, the help could not be given." Similarly Theophylact, "Not that he was weak, but that they were faithless." But is this all ? May we not say that among the con- ditions to which Christ subjected himself on earth was this, that he put forth his powers of healing only as a means of spiritual development, and only, therefore, to those in whom at least a germ of faith was awakened ; and that this being want- ing, he could not heal, without violating the fun- damental principle of his life ? Nay, may we not go further and think it at least probable, since Christ always called for the exercise of faith in the patient, that his miraculous cures were not wrought merely by the exercise of a physical power on the body, but in a considerable meas- ure through the connection of mind and body, the healing power of Christ having, by the very constitution of human nature, to act on the mental or spiritual nature, before it could prove effectual on the body, and hence it could not prove effectual except as the sufferer exercised faith? And may we not say further, that this essential principle still holds good, that, by its very nature, his salvation can be made available only to such as are willing in humble trust to accept it, and that whei'e that trust is wanting, it is still true that Christ cannot do the mighty work of salva- tion? The language employed here does not necessarily imply a literal want of power, as is evi- dent from the analogous expression in Gen. 32 : 35. That the divine remedy is in fact efficacious only where there is faith to receive it, is illustrated and enforced by many passages of Scripture. See, for examples, Isaiah 59 : 1, 3 ; Mark 9 : 23 ; He- brews 4 : 2. 6. He marveled. Their unbelief was a real wonder to him. Compare Matt. 8 : 10, note. — He Avent' round about the villages. See Matt. 9 : 35, note. 7-13. Christ's Commission of the Twelve. Matt. 10 : 1^2 ; Luke 9 : 1-6. The account is much the fullest in Matthew. See notes there. According to Matthew they were not to provide a staff; here one is permitted. The true explanation is, that they were to go as they were, without providing a staff for the journey, but using one if they already possessed it. The scrip was a bag used for carrying food, answer- ing to the modern haversack. For bread, they were to depend on the hospitality of the villages (Matt. 10:11-14). The ^^money" here is, literally, brass or copper ; even the smallest money was not to be provided by them. In Matthew they are directed not to wear shoes ; here, to be shod with sandals. The shoe of the ancients resembled the modem shoe ; the sandal was simply a sole of leather, felt, cloth, or wood bound upon the feet by thongs, the shoe-latchet of Mark 1 : 7. The former was for more delicate use. See Matt. 10 : 10, note. Our illustrations show the staff and the scrip of the East, and the ancient shoes and sandals. With the staff and scrip is also represented a leather or skin bottle, such as travelers often used for carrying liquids on jour- neys where water was likely to be inaccessible. The reference to anointing with oil (ver. 13) is peculiar to Mark. Oil was in the O. T. a symbol of divine grace, and anointing with oil a symbol of the gift of the Spirit. See Matt. 25 : 1-13, Prel. Note. Anointing with oil appears here to have been used as a means of teaching the lesson that the healing was wrought by the disciples, not as necromancers — with whom they might otherwise have been confounded, but as Apostles 23 MAEK. [Ch. VI. 14 And' king Herod heard 0/ him : (for his name was spread abroad ;) and he said, That John the Bap- tist was risen from the dead, and therefore mighty works do shew forth themselves in him. 15 Others y said, That it is Elias. And others said, That it is a prophet, or as one of the prophets. 16 But when Herod heard thereof, he said. It is John, whom I beheaded : he is risen from the dead. 17 For Herod himself had sent forth and laid hold upon John, and bound him in prison, for Herodias' sake, his brother Philip's wife : for he had married her. X Matt. 14 : 1, etc. ; Luke 9 : 7, etc y ch. 8 : 28 ; Matt. 16 : 14. of the Lord, and through the gift of his grace. It is evident from the general tenor of the in- structions that the oil was not taken by them, practice of using oil in this way was practiced long after (James 5 1 14). There is nothing in this passage to justify the extreme unction of the but was such as they found at the houses. The 1 Romish Church, for that is administered in the STAFF, SCRIP, AND SKIN BOTTLE. hour of death, to prepare the soul spiritually for the last great change ; this in case of sickness, as a symbol of the miraculous gift oi restoration of the body to health. 14-29. The Death of John the Baptist. Matt, li : 1-1:3 ; Luke 9 : 7-9. See notes on Mat- thew. Luke refers to, but does not describe the death of John the Baptist. Mark gives some par- ticulars not given in Matthew. From his account we learn that it was Herodias who instigated the imprisonment of John (vcr. n), that Herod was kept back from earlier putting John to death, not only by a fear of the people (Matt, u : 5), but also by a reil re'j:ard for the prophet (ver. 20), that the snar.3 for th(! king was laid by the mother (vcr. 21, not •\ thnt the maiden went and asked counsel of her mother liefore preferring her re- quest for the bead of the prophet, and that he was beheaded by one of the Tetrarch's body-guard (vi-r. 27, note). On the true chronology, see Matt. 11 :1. 14. And kill? Ileroi heard of him. In strictness of speech \\v. was Tetrnrch, not king. Matt. 14 : 1. — His nnme was spread abroad. Increasingly so by the mission of the twelve. 15. A prophet, like one of the prophets. The conjunction or is not in the original. Alford gives the meaning well : "He is not the Prophet for whom all are waiting, but only some prophet like those who have gone before." 17. Bound him in prison. This prison, as we learn from Josephus, was in the fortified citadel of Machserus. See Matt. 11 : 2, note. Recent investigations have brought to light the ruins of this fortress, and even the dungeons connected with it. Mr. Tristram {Land of Moab, p. 272) thus describes the citadel and dungeons annexed to it : "The citadel was placed on the summit of the cone, which is the apex of a long flat ridge, running for more than a mile from west to east. The whole of this ridge appears to have been one extensive fortress, the key of which was kept on the top of the cone, an isolated and almost impregnable work, but very small, being circular and exactly one hundred yards in diam- eter. The wall of circumvallation can be clearly traced, its foundations all standing out for a yard or two above the surface ; but the interior remains are few. One well of great depth, a very large and deep, oblong, cemented cistern, with the vaultring of the roof still remaining, and — most interesting of all- -two dungeons, one of them Ch. VI.] MAEK. 29 i8 For John had said unto Herod, It is not lawful » for thee to have thy brother's wife. 19 Therefore Herodias had a quarrel against him, and would have killed him ; but she could not. 20 For Herod feared^ John, knowing that he was a just man and an holy, and observed him ; and when he heard him, he did many things, and heard him gladly. 21 And when a convenient day was come, that Her- od on his'' birthday made a supper to his lords, high captains, and chief estates of Galilee ; 22 And when the daughter of the said Herodias came in, and danced,": and pleased Herod and them that sat with him, the king said unto the damsel. Ask of me whatsoever thou wilt, and I will give it thee. 23 And he sware unto her, Whatsoever ^ thou shalt ask of me, I will give it thee, unto the half of my king- dom. 24 And she went forth, and said unto her mother. What shall I ask ? And she said, The head of John the Baptist. 25 And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by, in a charger, the head ■= of John tlie Baptist. 26 And the king was exceeding sorry : yet for his oath's sake, and for their sakes which sat with him, he would not reject her. 27 And immediately the king sent an executioner, and commanded his head to be brought : and he went, and beheaded him in the prison, 28 And brought his head in a charger, and gave it to the damsel ; and the damsel gave it to her mother. 29 And when his disciples heard of it, they' came and took up his corpse, and laid it in a tomb. 30 Ands the apostles gathered themselves together z Lev. 18 : 16 a Kxod. II : 13; Ezek. 2 : 5-7.... b Gen. 40 : 20 c laa. 3 : 16. f Acts 8:2 g Luke 9 : 10. .d Esthers : 3, 6 ; 7 : 2 e Ps. .37 : 12, 14. deep and its sides scarcely broken in, were the only remains clearly to be defined. That these were dungeons, and not cisterns, is evident from there being no traces of cement, which never perishes from the walls of ancient reservoirs, and from the small holes still visible in the masonry, where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist." But appar- ently he was not, throughout his imprisonment, kept in such close confinement as this would in- dicate, since his disciples had access to him. 18. It is not lawful. See Matt. 14 : 4, note, and Prel. Note to that chapter. 19. Therefore Heroitias was angry with him. More literally, Md hemeJf against him. " Had a quarrel " indicates a personal controversy between them, whereas there is nothing to show that the two ever met. — She could not. On account of her husband's opposition to her, de- scribed in the next verse. 20. For Herod feared John. Matthew says, "he feared the multitude." The two ac- counts are not inconsistent. His conscience and his fears supported each other. — And preserved him. Not observed him, as in our English ver- sion. The Greek verb (oviTiiQim) is elsewhere rendered preserved (Matt. 9 : it ; Luke s : ss), and kept (Luke 2: 19). He guarded John from his wife's malice, and at the same time kept him in prison, and so silenced his public rebuke. 21. A convenient day. Ra.ther, a season- able day, i. e., for the execution of Herodias' plans. The implication is that Herodias watched her opportunity to obtain by device from her hus- band the death of her enemy, and seized this as a favorable occasion.— Lords, high captains, and first men of Galilee. The first were princes, civilians but men of official rank, the second military officers, the third, perhaps, simply leading men, influential but without spe- cial rank or office. 22-2.3. Compare notes on Matt. 14 : 6-9. The word here rendered by and by (ver. 25) should rather be rendered immediately. The charger or platter (Luke 11 : 39) was a flat dish answering somewhat to the modern waiter. Our illustra- and for their His conscience, THE CHARGER. tion represents this dish and its use, as seen at the present day in Palestine. 26. For his oath's sake SHkes that sat Avith him. which regarded his oath more than his higher duty, and his fear of public reproach, opera- ted now to drive him on to the murder, as before they had kept him from it. 27. An executioner. Ra- ther, one of his body-guard. The Latin version renders it '■'■ spicidator,''' " Under the em- pire, this name was given to a select body of men retained for the service of the prince's per- son, as a sort of detective force and body-guard. They were armed with a lance, and are frequently repre- sented on the columns of Trajan and Antoninus, EXECUTIONER — Spiculator. 30 MARK. [Ch. VI. unto Jesus, and told him all things, both what they had done, and what they had taught. 31 And he said unto them. Come ye yourselves apart into a desert place, and rest a while : for there were many coming and going, and they had no leisure so much as to eat. 32 And they departed into a desert place by ship pri- vately. 33 And the people saw them departing, and many knew him, and ran afoot thither out of all cities, and outwent them, and came together unto him. 34 And Jesus, when he came out, saw much people, and was moved with compassion toward them, be- cause ^ they were as sheep not having a shepherd ; and he began to teach them many things. 35 And ' when the day was now far spent, his disci- ples came unto him, and said, This is a desert place, and now the time is far passed : 36 Send them away, that they may go into the coun- try round about, and into the villages, and buy them- selves bread : for they have nothing to eat. 37 He answered and said unto them. Give ye them to eat. And they say unto him. Shall we J go and buy two hundred pennyworth of bread, and give them to eat? 38 He saith unto them. How many loaves have ye ? go and see. And when they knew, they say. Five, and two fishes. 39 And he* commanded them to make all sit down by companies upon the green grass. 40 And they sat down in ranks by hundreds, and by fifties. 41 And when he had taken the five loaves and the two fishes, he looked up to heaven, and blessed,' and brake the loaves, and gave iAem to his disciples to set before them ; and the two fishes divided ne among them all. 42 And they" did all eat, and were filled. 43 And they took up twelve baskets full of the frag- ments, and of the fishes. 44 And they that did eat of the loaves were about five thousand men. 45 And straightway" he constrained his disciples to get into the ship, and to go to the other side before unto Bethsaida, while he sent away the people. 46 And when he had sent them away, he ° departed into a mountain to pray. 47 And when even was come, the ship was in the midst of the sea, and he alone on the land. 48 And he saw them toiling p in rowing ; for the wind was contrary unto them : and about the fourth watch of the night he cometh unto them, walking upon the sea, and would have passed"! by them. 49 But when they saw him walking ' upon the sea, they ' supposed it had been a spirit, and cried out : 50 For they all saw him, and were troubled. And immediately ne talked with them, and saith unto them, Be of good cheer : ' it is I ; be not afraid. 51 And he went up unto them into the ship ; and the " wind ceased : and they were sore amazed in themselves beyond measure, and wondered. 52 For they considered not t/ie ntiracle of the loaves : for their heart'' was hardened. 53 And " when they had passed over, they came into the land of Gennesaret, and drew to the shore. 54 And when they were come out of the ship, straightway they knew him, 55 And ran ^ through that whole region round about, and began to carry about in beds those that were sick, where they heard he was. 56 And whithersoever he entered, into villages, or cities, or country, they laid the sick in the streets, and besought him that they might touch,y if it were but the border ^ of his garment : and as many as touched him were made whole. b I Kings 22: n i Matt. 14: 15, etc. ; Luke 9 : 12, etc. ; John 6 : 6, etc....j Numb. 11 : 13,22; 2 Kings 4 : 43. . . .k ch. 8 : 6 ; Matt. 15 : 36.... llSam.9:13; Malt. 26:26; Luke 24 : 30 m Deut. 8 : 3. . . n Matt. 14 : 22, etc. ; John 6 : 17, elc. . . .0 ell. 1 : 35 : Mall.6:6; Luke 6 : 12 p Jonah 1 : 13 q Luke 24 : 28 r J b 9 : 8 s Luke 24 : :;7 t Isa 43 : 2 u Ps, 93 : 3,4 v Isa. 63 : 17 w Matt. 14:34. ...x ch. 2 : 1-3 ; Matt. 4 ; 24.... y ch. 5 : 27, 28 ; Matt. 9 : 20 ; Acts 19 : 12.... z Numb. 16 : 38,39. in attendance upon the emperor, or keeping guard before his tent, in the manner shown by the example annexed." — (RicKa Dictionary.) 30-56. The feeding of five thousand. — Walking on the sea. Of these incidents, the first is narrated by all four of the Evangelists — Matt. 14 : 13-21 ; Luke 9 : 10-17 ; John 6 . 1-14 ; the latter is omitted by Luke, but narrated by the other three. John's narrative is fullest. Comp. especially John 6 : .5-8. But Matthew alone narrates Peter's attempt to walk on the aea (Matt, u : 2-32). Immediately after the return of Christ and his Apostles to Capernaum followed the sermon in the synagogue, which John alone reports. On the chronological order, see note on Matthew ; on the incidents themselves and the subsequent sermon, see notes on John, ch. 6. 30, 31. These verses are peculiar to Mark. By a dei^ert place is meant merely an uninhabited region of country, not necessarily a barren dis- trict. Luke (9 : 10) identifies the spot as " a desert plain belonging to the city called Beth- saida," a city on the northern coast of the sea, at the point where the river Jordan enters it. Observe Christ's recognition of the need of sea- sons as well as days or hours of rest. 15. To go before unto the other side (fie TO niqav) in the direction of Bethsaida {TtQog (iii^auidax). According to Luke, the mir- acle of the feeding took place in the vicinity of Bethsaida (Luke 9 : 10), and according to John (e : 1), on the opposite shore of the sea from Caper- naum. Hence it has been conjectured that there were two cities called Bethsaida, one the ■well-known place of that name, on the northern shore of the sea, to which Luke refers, the other a place now extinct, which is supposed to have been situated somewhere on the western coast. This theory was originated by Reland, and has nothing whatever to sustain it but a laudable de- sire to reconcile the accounts of the Evangelists, which, however, require no such hypothetical second city. If the reader will look at the map of the Sea of Galilee, which accompanies this work (page 343), he will see the site of the true Bethsaida at the point where the Eiver Jordan enters the Sea of Galilee. East of this, on the edge of the sea, is a grassy plain, shut in by the mountains to the east and south, which is admi- rably adapted to such a miracle as that of the feeding of the five thousand, and answers to the description of ver. 39 and John 6 : 10. The ship which Jesus took in the morning, with the twelve, at Capernaum, is properly described as Ch. vilj MARK. 31 CHAPTER VII. THEN came * together unto him the Pharisees, and certain of the scribes, which came from Jerusalem. 2 And when they saw some of his disciples eat bread with defiled, that is to say, with unwashen, hands, they found fault. 3 For the Pharisees, and all the Jews, except they wash their hands oft, eat not, holding the tradition ^ of the elders. 4 And when ihey come from the market, except they wash,": tfiey g^t f,Qt ^nd many other things tliere be, which they have received to hold, as the washing of cups, and pots, brazen vessels, and of tables. 5 Then the Pharisees and scribes asked him, Why walk not thy disciples according to the tradition of the elders, but eat bread with unwashen hands ? a Matt. 15 : 1, etc b Gal. 1 : 14 ; Col. 2 : 8, 32, 23 c Job 9 : 30, : going over the Sea of Galilee (john6:i) to "a desert place belonging to the city called Beth- saida" (Luke9:io), or even, in general terms, as going "to Bethsaida," as Alford's reading gives it. On the various readings see note on Luke 9 : 10. When the meal was ended, and the mul- titude were dismissed, Christ directs his disci- ples to take boat and " go away to the other (i. e., the western) side " (ei.- representing the final end of their journey), in the direction of Bethsaida {n^iiQ representing not the end, but the direc- tion), which would lie in their course ; where, after the multitude had departed, Christ pur- posed to rejohi them. And it is while the disci- ples are rowing against the wind, which prevail- ingly sweeps down upon the sea, from the Lebanon range on the north through the valley of the Jordan, that Christ comes on the waves to meet them. 55,56. Comp. Matt. 14 : 34-36, note. Observe that the people "besought him that they might touch " his garment, an incidental evidence that the healing was afforded, not by any magic in the garmeut itself, but b}' the will of Christ, and was so recognized by the people, Comp. notes on Mark 5 r25-34. Oh. 7 : 1-123. OF EATING WITH UNWASHEN HANDS. — Christ's teaching concerning the religion op RITUALISM : ITS WORSHIP IS VAIN (vers. 6, 7), its origin IS HUMAN (ver. 8), its effect is the displacement of the divine law Br human ceremonies (vers. 9-13).— Christ's teaching concerning purity: it is inter- nal, not external (vers. 14-16.) This discourse is recorded only by Mark and Matthew (u : i-ao). The former's report is fullest ; but the timid remonstrance of the disciples, and Christ's reply, are peculiar to Matthew (ch. 15 : 12-14, and notes). The time is not certain ; probably the summer of a. d. 39 (Andrews), immediately after the sermon at Capernaum (John, ch. e), and during the missionary circuit briefly described in Mark 6 : ,55, .56 ; Matt. 14 : 34-36. If so, it was near the close of Christ's Galilean ministry. 1. Coming from Jerusalem. Probably sent there, formally or informally, by the Sanhe- drim, to investigate the character and mission of Christ, as a previous delegation had been sent to attend the ministry of John the Baptist. See John 1 : 19. 2-5. And when they saw some of his disciples. Not necessarily here any of the twelve, but probably that is the meaning. — JEat with defiled hands. The word here ren- dered defiled, is rendered common in Acts 10 : 14, 28, and unclean in Rom. 14 : 14. — That is, with unwashen hands. Not with dirty hands, but with hands which had not been sub- jected to the ceremonial process described be- low. — They found fault. "The Pharisee takes more pleasure in blaming another than in amending himself." — [Quemiel.) — For the Pharisees and aJI the Jews, i. e., the Ju- deans, the inhabitants of Judea, the southern province of the Holy Land, where the influence of the ecclesiastics was very considerably greater than in Galilee. — Except they wash their hands oft. There is some uncertainty as to the meaning of the word rendered oft. Some critics give the rendering of our English version, others, as Alford, render it "sedulously." It is, literally, with the fid, and that appears to me to be the better rendering. It is, then, a refer- ence to the Rabbinical rules, which are said to have required the rubbing of the open palm with the closed fist. — Eat not, holding fast. Not merely holding but holding firmly. See for analogous use of the same word, Col. 2 : 19; 2 Thess. 2 : 1.5 ; Heb. 4 : 14 ; Rev. 2 : 13 ; 3 : 11. And observe, by examining these references, what the Christian should hold fast. — The tra- di<'ion of the elders. Alford, following Meyer, renders this of the ancients, and Hebrews 11 : 1 is an evidence that the Greek is capable of this meaning. But the original {nQen^ivtifjOi:), gen- erally signifies, in the N. T., a certain class of officials, partly ecclesiastical, partly political. See Matt. 16 : 21, note. That it is used in this ecclesiastical sense here, is indicated by Light- foot's quotations from the Rabbinical writings : "The words of the elders are weightier than the words of the prophets." In fact, their "words" were traditions derived from their ancestors, and exalted above Scripture, as at a later day the traditions of the church were exalted above Scripture by the church of Rome. — And com- ing from the market except they plunge; literally baptize. The Greek word here is not the same as that rendered wash in the previous verse. Apparently, in the ritual of the Pharisees, 32 MARK. [Ch. VII. 6 He answered and said unto them, Well hath Esaias prophesied >* of you hypocrites, as it is written, This people honouretn me with their lips, but their heart is far from me. 7 Howbeit, in vain do they worship me, teaching /<)>• doctrines the commandments of men. 8 For laying^ aside the commandment of God, ye hold the tradition of men, as the washing of pots and cups : and many other such like things ye do. 9 And he said unto them, Full well ye reject the commandment of God, that ye may keep your own tradition. washing by the pouring on of water sufficed for those who remained at home, while the immer- sion of the hands in water was required for those who had gone abroad. It was the hands, not the whole body, nor the article brought from market, that was required to be washed. — And many other things there be which they have received to hold, as the washing (literally, baptizing) of cups and pots (or meas- ures) and brazen vessels, wooden ones were to be broken if unclean (Lev. 15 : 12), and couches ; not tables, but the couches on which the guests reclined at the meal. (See Matt. 26 : 20, note and illustration. ) It is hardly credible that these lounges were im- mersed ; we have, therefore, here an evidence that the Greek word rendered in the N. T. bap- tism or baptize, does not in the N. T. usage always signify immersion. The ceremonial clean- sing of the furniture in the room was probably done by sprinkling ; while that of the person appears to have been done by immersion. — Wliy walk not thy disciples according to the traditions of the elders ? — The common ques- tion of ecclesiasticism in all ages, which makes the traditions of the church, not the law of God, the standard of life. The law of Moses required ceremonial wash- MODERN UAND-WASHING. ings : (1) nf certain sacred persons, as the priests at their consecration (Exod. 40 : 12; Lev. 8:6; comp. Num. 8 ; 5-7, 21), and habitually before sacrificing (Exod. 30 : 18-21 ; 40 : 30-32 ; Lev. 16 : 4, 2l) ; (2) of all the peo- ple on certain special occasions, as the leper on being pronounced clean of his leprosy (Lev. i4 : 8, 9), the man with an issue, etc. (Lev. is : 6, 6, etc.) ; (3) as a testimony to innocence (oeut. 21 : 1-9). Analo- gous to the first of these is the modern practice by the priests in the Romish and Greek churches of washing the hands immediately before cele- brating mass ; analogous to the second is the use of holy water by all the worshippers. The Mo- hammedan still washes five times a day that he may approach God acceptably in prayer. Our illustration, which is taken from actual life, shows the practice as it is scrupulously observed to the present day in Palestine. It is evident that the Jewish requirements were partly sani- tary ; this is clearly the case with certain of the requirements in Lev. ch. 15 ; but they were partly ceremonial. The Pharisees converted the Mosaic ablutions into an elaborate and burdensome ritual. They never entered their houses without washing, lest they should have unknowingly, contracted defilement in the streets ; and as the hands were held to communicate uncleanness to the food, they never ate without a previous ceremonial washing of the hands. This was required to be done in a prescribed manner, by plunging them three times up to the wrists, in running water, which was fresh, and had done no work. Whether water was ceremonially fresh which had been kept so by the intermixture of vinegar or lemon-juice, whether it had done no work if in it fish had been bred or eggs boiled, — these were serious theological problems. Such a ceremonialism was not regarded by the com- mon people, who were content simply to wash their hands for the purpose of actual cleanli- ness, before meals. The scribes condemned the disciples, not for eating literally with unwashen hands, but with hands which had not been ceremonially washed, and this only as a means of condemning Christ, who, as a religious teacher, was expected to require the ritualism of his day from his immediate followers. " Their wonder was that Jesus had not inculcated this observance on his followers, and not, as some have fancied, that he had enjoined them to neglect what had been their previous practice." —(Kitto.) 6. Esaias. Isaiah ^9 : 13. Observe the rest Ch. VII.] MARK. 3.3 10 P"or Moses said, Honour f thy father and thy mother ; and, Whoso curseth e father or mother, let him die the death. 11 But ye say, If a man shall say to his father or mother, It is Corban,'' that is to sa)% a gift, by whatso- ever thou mightest be profited by me ; lie shall he free. 11 And ye suffer him no more to do ought for his father or his mother ; :3 Making the word of God of none effect through your tradition, which ye have delivered: and many such like things do ye. 14 And when he had called all the people tinto him., he said unto them. Hearken unto me, every one of you., and understand : ' 15 There is nothing from without a man that, enter- ing into him, can defile him : but the things whicn come out of him, those are they that defile the man. 16 If any J man have ears to near, let him hear. f Eiod. 20: 12: Deut. 5: 16. .g Eiod. 21:17; Lev. 20 : 9 ; Prov. 20 : 20 h Matt. 15:6; 23 : 18 i Prov. 8 :30....j Matt. 11 ; 16. : 5 ; Isa. 6:9; Acts of the prophet's description of the formalists: " Their fear toward me is taught by the precept of men." 7-9. In vain do they worship me. Comp. Isaiah 1 : 10-15. — Teaching as doctrines the commandments of men. Not/o/-, i. e., in lieu of doctrines, but teaching doctrines which are of human origin.— For laying aside the com- mandment of God; this the rigorous ceremo- nialist generally does ; ye hold fast the tradi- tions of men, literally, (he things ijiven by men. That is, a tradition of men which is handed down from father to son, is traceable only to a human author, yet is cited by the ecclesiastic as an authority, as though it came from God. — Excel- lently well. The language is that of bitter sarcasm. — Ye displace the commandment of God, that ye may observe the traditions of men. Liiterally, keejj close walch over ; comp. Matt. 1.) : 17, note, latter clause. On the whole passage, comp. Matt. 33 : 16-19 ; and Col. 2 : 18-33, and observe here, (1) the nature of that which Christ reprobates, the employment as an au- thority in religion of systems of doctrine, ethics or ritual, wliich are of human origin, a radical vice, whether the system be a Protestant creed, a Romish ritual, or a Jewish ceremonial ; (2) the folly of all religion founded on such human au- thority ; " /« iain do they worship me," because it substitutes allegiance to man for allegiance to God ; (3) the effect of it, the displacement of the divine laws which concern the heart-life, by human rules, which require only external con- duct. An unconscious desire to be rid of God's spiritual law is the true secret of all additions to the simple religion of the Bible. What follows is an illustration taken from Jewish casuistry, of the nature and effect of this substitution of human for divine authority. 10-12. For Moses said. In Matthew (is : 4), it is, "For God commanded." "A remarkable testimony from our Lord to the divine origin of the Mosaic law ; not merely of the Decalogue as such, for the second commandment quoted is not in the Decalogue." — (Alford.) — Honor thy father and mother. See Exod. 30 : 13 ; Deut, 5 : 16. — And whoso curseth father or mother let him die the death, i. e., let him be put to death, literally. Let him end in death. The quo- tation is from Exod. 21 : 17 ; Lev. 20 : 9.— But ye say. The quotation which follows is from the Rabbinical rules. There are two difiBculties in its interpretation : (1) Its grammatical con- struction ; (2) the uncertainty respecting the law to which it refers. As to its grammatical con- struction, our translators have undoubtedly given the sense correctly, but the addition of the words he shall be free is not grammatically neces- sary, though sanctioned by some of the critics. The true meaning of the passage may be thus rendered. If a man shall say to his father or mother, That by which thou mightest be profited by me is corban (that is, a gift, ccmsecrated to God), ye sitffer him no more to do aught for his father or mother. So in the parallel passage in Matt. 15 ; 5, 6, the verb honor not his father or his mother is, according to the best readings, in the future, and the passage reads, " Whosoever shall say to his father or his mother, Thai by which thou might- est have been profited by me is a gift, he shall not honor his father or his mother.^'' For different grammatical readings, see Schaff's Note on Matt. 15 : 5, 6, in Lange on Mattheije. As to the Rabbini- cal law to which it refers, the facts appear to have been as follows. The Mosaic law laid down rules for vows both affirmative and negative. By the former, persons, animals, and property might be devoted to God ; by the latter, persons interdicted themselves, or were interdicted by their parents, from the use of certain things, either temporarily or permanently (Lev. ch. 27 ; Num. ch. 30 : Judges 13:7; Acts 18 : 18 ; 21 : 23, 24). On these rules the rabbis enlarged, and laid down that a man might not only interdict himself from using for himself, but also from giving to another anythhig. The thing thus interdicted was considered as corban, that is, as consecrated to God, yet the person making the vow might use it for himself ; his vow only bound him not to give it to the other. So far was this doctrine carried, that the contemptuous or angry use of the language of a vow was held to exempt the person making it from his obligations of assist- ance, so that a child, on being applied to for aid by his parents, might even contemptuously re- ply. Let it be corban whatever of mine might profit you, and this simple expression freed him from the filial obligation of supporting his par- MARK. [Ch. VII. 17 And when'' he was entered into the house from tlie people, his disciples asked him concerning the par- able. 18 And he saith unto them, Are ye so without under- standing also ? Do ye not perceive, that whatsoever thing from without entereth into the man, it cannot de- file him ; ig Because it entereth not into his heart, but' into the belly, and goeth out into the draught, purging all meats ? 20 And he said. That which cometh out of the man, that defileth the man. 21 For from '" within, out of the heart of men, pro- ceed evil thoughts, adulteries, fornications, murders, 22 Thefts, covetousness, wickedness, deceit, lascivi- ousness, an evil eye. blasphemy, pride, foolishness : 23 All these evil things come from within, and defile the man. 24 And from" thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it : but he ° could not be hid. 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell a* his feet : 26 The woman was a Greek, a Syrophenician by na- tion ; and she besought him that he would cast forth the devil out of her daughter. 27 But Jesus said unto her, Let the children first be filled : for p it is not meet to take the children's bread, and to cast it unto the dogs. 28 And she answered and said unto him, Yes, Lord : yet thei dogs under the table eat of the children's crumbs. 29 And he said unto her. For'' this saying go tLy way ; the devil is gone out of thy daughter. 30 And when she was come to her hoise, she found the devil gone'' out, and her daughter laid upon the bed. 31 And again,' departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. 32 And they bring unto him one that was deaf, and had an impediment in his speech ; and they beseech him to put ills hand upon him. k Matt. 15: 15, etc....l 1 Cor. «: 13.... m Gon. 6 : 5 : Ps. U : 1, 3 ; 53 : 1, 3 ; Jer. 17 :9....n Matt. 15:21, etc....o ch. 2:1.... p Mail. 7 : 6; 10: 5,6.... q Rom. 16 :8, 9; Eplies. 2: U'-14....r Isa. 66 : 2....S 1 John 3: 8.... t Matl. 15: 29, etc. ents. Such casuistry would be Incredible were not its parallel to be found in the Jesuitical casu- istry of the seventeenth century. 13. Making Hie word of God of none effect through your traditions. The con- ference began by an accusation of illegal teach- ing, brought by the scribes against Christ ; it ends with an accusation of illegal teaching, brought by Christ against the scribes. 14, 15. And when he had called all the people. The previous conference was with the scribes who had come up from Jerusalem for the purpose of confounding Christ (ver. i ; Matt. 15 : i\ The teaching that follows was public. — There is nothing from without a man that entering in can defile him; but, etc. This verse is to be interpreted by the subject-matter and by verses 18 and 19. Nothing that is and remains external to man, and enters only into his body, not into his heart to become a part of his character, can defile. The Pharisees feared defilement from their food ; it is of this defilement our Lord speaks. Comp. Matt. 15 : 11. " Not that which goeth into the mouth.^^ But underlying this is the deeper truth, that nothing which is external to character can defile the soul, so long as it re- mains external, does not become incorporated in the character. Evidently this verse is only a brief epitome of a considerable discourse. 16. See Matt. 11 : 1.5, note. 17-19. His disciples asked him. By dis- ciples is here meant, probably, the twelve. Ac- cording to Matthew, Peter was the spokesman. — Without understandin*;, i. e., without spirit- ual appreciation of the truth.— Because itenter- eth not into his heart That which is from wit liout and does niter Hie heart can defile a man. — -. 21-28) and Mark. See notes on Matthew, whose account is fullest. Observe in A'ersc 21 here the incidental evidence of Christ's extended fame and wide popularity among the common people. Ch. 7 ; 31-37. HE.ALIM; OF THE DEAF AND DUMP.- Christ's uission : to orvE power to receive and Ch. VII.] MARK. oo 33 And he took him aside from the multitude, and put his ringers into his ears, and he" spit, and touched his tongue ; 34 And looking " up to heaven, he "^ sighed, and saith unto him, Ephphatha, that is, Be opened. 35 And straightway " his ears were opened, and the string of his tongue was loosed, and he spake plain. 36 And he charged them that they should tell no man : but the more he charged them, so much the more a great deal they published ii : 37 And were beyond measure astonished, saying,^ He hath done all things well: he maketli'' both the deaf to hear, and the dumb to speak. Matt. 8 : 3, 15 y Ps. 139 : 14: Acts 14 : 11. POWER TO PROCLAIM THE TRUTH. — AN ILLUSTRATION OP HIS METHOD OF AWAKENING FAITH IN THOSE BE- YOND THE REACH OP HIS SPOKEN WORD. Peculiar to Mark. It is one of the miracles described in general terms by Matt. 15 : 30, 31. The chronological order is the same in both Gos- pels; the miracle belongs to Christ's period of retirement, subsequent to the close of his public ministry in Galilee, and before his going up to Jerusalem, i. e., between John, chaps. 6 and 7. 31. Tyre and Sidon. See Matt. 11 : 21, note.— He came through the midst of the territory of Decapolis. Matt. 4 : 35, note. Probably Christ made a detour round the north- em shore of the Lake of Galilee (see map, p. 340), coming thus into the region of the sea, but still keeping in retirement by remaining in heathen territory. That the word here rendered coast is equivalent to territory see Matt. 2 : 16 ; 4 : 13 ; 8 : 34, etc. — They bring unto him, i. e., the people bring; one that was deaf and had an impediment in his speech. Literally, a dumb at immerer. That he could speak, but not plainly, is indicated by the effect of his cure, "he could speak plain " (ver. 35). 33, 34. He took him aside. As he did subsequently the blind man (ch. 8 : 23), becauss he was seeking retirement with his disciples, and wished to avoid publicity. The indications that his public ministry in Galilee was at an end, and that he sought retirement with his apostles for rest and private instruction, are repeated con- tinually in this portion of his life. See ver. 24, ch. 8 : 27 and Matt. 15 : 29-39, note, p. 195, and ref. there. But Trench's remark on our Lord's course here is suggestive. "The Lord does now oftentimes lead a soul apart, sets it in the soli- tude of a sick-chamber, or in loneliness of spirit, or takes away from it earthly companions and friends, when he would speak with it and heal it." — And put his fingers into his ears, and having spit, i. e., probably, touched his finger with spittle, he touched his tongue, i. e., the dumb man's tongue. I can only understand this by supposing it was a chosen means of communi- cating with the dumb man, and by sympathy through the touch awakening his faith. For all other media of communication were closed ex- cept that of touch, unless we suppose the man able to read writing and Christ provided with implements of writing, neither of which is prob- able. It was an appeal to the man's trust, like that made in other cases by a v/ord, and re- quired of the man at least a tacit obedience, as a requisite to the cure. — And sighed. Possibly this expresses the idea of an inarticulate prayer, as Robinson interprets it {Bob, Lex., oytvu^uj) ; more probably it is an expression of Christ's deep-felt sympathy with the suffering of sin- stricken humanity, as in the parallel case at the resurrection of Lazarus (joUn 11 : 33-35). — And said unto him, Ephphatha. An Aramaic expres- sion. See note on Mark 5 : 41 . 35. And straightAvay. Immediately. — His hearing, not his ears ; the word is differ- ent from that rendered ears in verse 33 (it is uxoi'i, not ovc), and the language implies a deep- seated difficulty. — Was opened; and the string of his tongue, the hinderance, whatever it was, which before prevented his speaking plainly. — Was loosed. Evidently the imper- fection in utterance was not merely a conse- quence of loss of hearing, but there was a physi- cal diflaculty with the organs of speech. — And he spake plain. Impliedly, both here and in verse 32, he could speak before, but not so as to be easily understood. 36. Comp. Matt. 8 : 4, note. Here there was special reason for the prohibition in that Christ was seeking to avoid the public and to secure quiet conference with his apostles. See verse 33, note. 37. He hath done all things well. Comp. Gen. 1 : 31. " This work was properly and wor- thily compared with that first one of creation — it was the same Beneficence which prompted and the same Power that wrought it." — iAifo7-d.) — He maketh both the deaf to hear and the dumb to speak. Spiritually this characterizes Christ's ministry, for still he opens the ears of those deaf to spiritual truth, so that hearing they hear and do understand, and unstops the tongue of silent disciples, and teaches them to speak his praise. Comp. Isaiah 35 : 5 ; Matt. 13 : 16. See also 1 Cor. 2 : 10, 14-16. Ch. 8 : 1-10. The Feeding of the Four Thousand. This miracle is recounted only here and in Matt. 15 : 32-38. It is not to be confounded with the feeding of the five thousand, described by all four Evangelists (Matt. 14 : 13-21 ; Mark 6 : 32-M ; Luke 9 : 10-17: John 6 : 1-14). " Evcry clrCUmstanCC which can vary, does vary, in the two accounts. 3G MAEK. [Ch. VIII. CHAPTER VIII. IN those ^ days the multitude being very great, and having nothing to eat, Jesus called his disciples unio him. and saith unto them, 2 I have compassion i" on the multitude, because they have now been with me three days, and have nothing to eat : 3 And if I send them away fasting to their own houses, they will faint by the way : for divers of them came from far. 4 And his disciples answered Mm, From whence"^ can a man satisfy these men with bread here in the wil- derness ? 5 And he asked them, How many loaves have ye ? And they said, Seven. a Matt. 15 : 32, etc. ... b Ps. 145 : 8, 15 ; Hcb. 5:2 c ch. 6 : S6, 37, etc. The situation in the wilderness, the kind of food at hand, the blessing and breaking and distribut- ing by means of the disciples, tliese are common to the two accounts, and were likely to be so ; but here the matter is introduced by the Lord himself, with an expression of pity for the mul- titude who had continued with him three days ; here, also, the provision is greater, the numbers are less than on the former occasion." — {^Alford.) What is conclusive on this question, however, is our Lord's reference to both miracles (Matt, le : 9, lo), which, as Alford justly says, "must have been forged if the two are identical;" and his dis- crimination there between the traveling baskets employed on the one occasion, and the grain baskets on the other, — a discrimination which tallies exactly with the language of tlie two narratives. In all four accounts of the first mir- acle the baskets used in gathering up the frag- ments are designated in the original by the word cophinuH (ziJc/Kioc), "traveling basket," while in both the Evangelists the baskets used on the occasion of the feeding of the four thousand are designated by the word aporia {anviUg)^ grain basket. This distinction is recognized by Christ in his subsequent recall of the two miracles. See Matt. 10 : 9, 10, note, where illustrations of the two kinds of baskets are given. Unfortu- nately, there is nothing in our English version to indicate this difference. The only reason for imagining the two miracles to be identical, is the seemingly sin'j,'ular fact that the disciples, after witnessing the feeding of the five thousand, should be perplexed what to do for the provision of the four thousand. But, (1) the disciples did not on this occasion, as on the other, propose to send the jjcople away (Matt. i4:i5), though now three and then but one day had passed ; they waited for Christ to do as he would ; (3) their question here (vcr. 4) hardly indicates a doubt ; it is elicited by Christ's previous question, and is such as they might readily have proposed, if they wished merely to leave all to Christ without suggesting, as they never did throughout all his ministry, the performance of a miracle ; (3) even if the facts showed a failure to believe and trust in divine power, similar instances are common in Scripture history, and, unhappily, not rare in the Christian experience of the disci- ples of to-day. Comp, Exod. 16 : 13 with Numb. 11 : 31, 33, and Exod, 17 : 1-7, foUowing the passage of Israel through the middle of the Ked Sea. With the account of this miracle should be carefully compared that of the feeding of the five thousand. The spiritual significance of the two is the same ; and for that the reader is re- ferred to the notes on John, ch. C, especially verses l-ll. 1,2. Ill those days. The time is apparently durmg Christ's period of retirement, after his withdrawal from Galilee as indicated by Matt. 15 : 31 ; the place, the high table-land east of the Sea of Galilee (Matt. 15 : 29 with Mark 7 : 31), in the terri- tory of Decapolis, which was occupied largely by a Roman population. This ministry of feeding does not then belong properly to Christ's Galilean ministry. The former feeding was on the nor- thern coast of the Sea of Galilee, among the Jews ; this one was among the heathen. — Nothing to eat. Not to be taken literally ; for this would imply, either a three-days' fast, or a singularly improvident consumption of their provisions. They had with them no adequate supply for tlieir wants. In the East, meat is used much less than with us. Milk, fruits, and various prepara- tions of bread are staple articles of diet. Three days' sojourn in the wilderness would not, there- fore, require with them so great preparation as with us. And the wilderness (ver. 4)was not a true desert, but a country district, remote from towns, and consequently from habitations, since, on account of wild beasts and robbers, the people lived almost wholly in towns and villages. 3-5. From afar. Comp Matt. 4 : 35, note. — Bread — Loaves. The bread of the East is baked in thin round cakes or sheets, like our crackers in form. They were often baked by spreading the dough, when prepared, on stones previously heated, or throwing it on to the heated embers itself, or placing it between layers of dung, which burns slowly, and is therefore es- pecially adapted to the purpose. Dr. Robinson (Biblical Researches, II, 496) describes such a baking : " They had brought along some flour, or rather meal, of wheat and barley filled with chaff, of which they now kneaded a round, flat cake of some thickness. This they threw into the ashes and coals of a fire they had kindled, and after due time brought out a loaf of bread as black on the outside as the coals themselves, and Ch. VIIL] MARK. 37 6 And he commanded the people to sit down on the ground ; and he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them ; and they did set tliem before the people. 7 And they had a few small tishes : and he blessed,'' and commanded to set them also before thtm. 8 So they did eat, and were « filled : and they ' took up of the broken meat that was lett seven baskets. 9 And they that had eaten were about tour thousand : and he sent them away. 10 And straightway e he entered into a ship with his disciples, and came into the parts of Dalmanutha. d Matt. 14 : 19 e Ps. 107 : 5, 6 ; 145 : 16 f 1 Kings 17 : 14-16 ; 2 Kings 4:2-7, 42-44 g Matt. 15 : not much whiter within." Comp. note on John : 9. The accompanying illustration represents some loaves as they were discovered in a baker's shop at Pompeii ; they are about eight inches in diameter, and in shape and size resemble those LOAVES OF BREAD. then in use among the Jews. Besides the loaves the disciples had "a few small fishes" (pcrse?). Fish, both fresh and salt, appear to have been a common article of food, especially about the Sea of Galilee. 6-9. Gave thanks and brake. Christ's practice of giving thanks before meal (comp. 6 : 41 ; 14 : 22 ; Luke 24 : 30) is a precedent for the modern custom of asking a blessing at meal thne. — And gave to his disciples to set before them. A symbol of the truth that only as Christ's ministers receive the truth from Christ can they dis- tribute the truth to the people. For Christ, by his sermon after the previous feeding (john,ch. e), makes of the miracle an enacted parable. — So they did eat and were filled, «. e., satisfied. Observe the simplicity of the nar- rative ; seven loaves and a few small fishes blessed by Christ, and four thousand people adequately fed by them — of these two facts the narrators are sure, for they were eye-witnesses ; the reader is left to draw his own conclusions. — —Seven baskets. See Prel. Note above, and note on Matt. 18 : 9, 10, for illustration of baskets. 10. Into the parts of Dalmanutha. Matt. 15 : 39 says Magdala, or, according to the better reading, Magadan. The exact location is uncer- tain ; it appears from the narrative to have been on the western coast of the sea, though it is not necessarily implied that Jesus crossed the sea. Both Matthew (is : 39) and Mark here use indefinite language, one saying he " came into the coasts of Magdala," the other that he came "into the parts of Dalmanutha." He may therefore have landed at a point near two towns which were adjacent ; and this is the ordinary view. The map, p. 342, shows the general location. Dr. Howard Crosby, however, has suggested the not improbable con- jecture that the two may be identified. A private note to me thus states this conjecture : "One of the Levitical cities of Naphtali was Kartan (josh. 21 : 32), apparently in the southern part of Naph- TOWER OF TIBERIAS. tali. Kartan is not mentioned in Josh. 19 : 35-^J8, as so prominent a Levitical city would naturally be. The other Levitical cities, Kedesh and 38 MARK. [Ch. VIIL 11 And the Pharisees'" came forth, and began to question with him, seeking of him a sign from heaven, tempting him. 12 And he sighed deeply in his spirit, and saith. Why doth this generation seek after a sign ? verily I say unto you. There shall no sign be given unto this genera- tion. 13 And he left them, and entering into the ship again departed to the other side. 14 Now the disciples had forgotten to take bread, neithtr had they in the ship with them more than one loaf 15 And he charged them, saying. Take heed, be- ware ' of the leaven J of the Pharisees, and ^y the leaven of Herod. 16 And they reasoned among themselves, saying, It is because we have no bread. 17 And when Jesus knew it, he saith unto them, Why reason ye, because ye have no bread ? perceive "^ ye not yet, neither understand? have ye your heart' yet hardened ? 18 Having eyes,™ see ye not? and having ears, hear ye not ? and do ye not remember ? " 19 When I brake the five loaves ° among five thou - sand, how many baskets full of fragments took ye up? They say unto him. Twelve. 20 And when the seven? among four thousand, how many baskets full of fragments took ye up ? And they said. Seven. 21 And he said unto them. How is it that ye do not understand ? 22 And he cometh to Bethsaida : and they bring a blind man unto him. and besought him to touch him."> 23 And he took the blind man by the hand, and led him out of the town; and when he had spif on his eyes, and put his hands upon him, he asked him if he saw ought. 24 And he looked up, and said, I* see men as trees, walking. 25 After that he put Ais hands again upon his eyes, and made him look up : and he was restored, and saw ' every man clearly. h M.att. 12 : 38 ; 16 : 1, eti-. ; John 6 : 30. ...i Prov. 19 : 27 ; Lulte 12 : l..,.j Exod. 12 : 'JO ; Lev. 2:11; 1 Cor. 6 : 6-8. .. .k ch. 6 : 62. I .h. 3 : 6 ; 16 : 14 m Isii. 44 : 18 n 2 Pet. I : 12 o ch. 6 : 38, 44 ; Man. 14 : 17-21 ; Luke 9 : 12-17 ; John 6 : 5-13 r > 1-9; Matt. 15 : 34-38 q Isn. 35 : 6, 6 j Matt. 11 ; 5 r ch. 7 : 33 s Judges 9 : 36; Isa. 29 : IS ; 1 Cor. 13 : 11, 12 t Pi 4 : 18 ; Isa. 32 : 3 ; 1 Pet. 2 : 9. Hammath, are, Migdal-el (josh. 19 -. ss) I there- fore conjecture to be Kartan. If so, it would be naturally called Migdal-Manutba {Ilebrcw, Mig- dal-Menath), 'tower of tbe portion,' i. e., the Levitical portion." From this compound name might easily come the two names Magdala and Dalmanutha, the former being the original name, Migdal-el ; the latter, an abbreviation of the ful- ler name Migdal-Manutha. It is true thut the supposed site of Magdala is a little south of the supposed boundary of Naphtali ; but neither can be fixed with sufficient certainty to make this conclusive. It would appear not improbable that sites often received their name, as in the case of Magdala, from a tower in connection with them. The accompanying cut shows the ruins of an ancient tower at Tiberias. The reader is looking north ; before him is the Sea of Galilee ; Mt. Hermon is in the distance ; to the left, hid- den behind the town, is the site of Magdala or Dalmanutha, which means tower. 11-13. Request of a Sign from Heaven. See notes on Matt. IG : 1-A. The statement here, "He sighed deeply in his spirit," is peculiar to Mark, and is a touching testimony to the pity of Christ, which embraced even such captious and cavilling spirits as these Pharisees. His depart- ure again so soon to the eastern shore of the lake is one of the many indications that he considered his public ministry ended, and was seeking re- tirement. See Matt. 1.5 : 29-39, note. 1 1-21. Warning against the Leaven of THE Pharisees and of Herod. Matt. IG : .5-12, notes. There are some graphic touches here not in Matthew, as the statement that they had but one loaf (vcr. i4), the additional reproof (ver. is), and the reference to the two miracles of feeding, given here more at length (ver. 19-21). According to Matthew, Christ's warning was against the leaven of the Pharisees and the Sadducees. Matthew adds the disciples' understanding of Christ's admonition (Matt, le : 12). Oh. 8 : 22-2(1. CURE OF A BLIND MAN.— Grace is SOMETIMES GEADtJAX. This miracle is recorded only by Mark. It is peculiar in that it represents, more distinctly than any other miracle, a gradual cure, and its successive stages. There is no reason to doubt that the chronology is correctly indicated by Mark, i. e., that it occurred after the close of Christ's public GalUean ministry, and during his period of retirement. 23. And they came to Bethsaida. This is the better reading. Bethsaida was a town on the northern shore of the sea of Galilee, at the entrance of the river Jordan into the lake. See Mark G : 4.5, note. — And they brin^ a blind man unto him. The peoi^le, not the disciples, brought him. 23. And taking the hand of the blind man, he led him out of the town. Rather, village (y.omii). Bethsaida {house of fish) was ori- ginally a iishing village. The tetrarch Philip enlarged it, raised it to the dignity of a town, and gave it the name of Julias. This part of the town was on the eastern bank of the Jordan, the original fishing hamlet was on the western bank. The language here implies that Christ was in the fisherman's part of the town, the unwalled vil- lage. Observe that Christ personally leads the blind man, a mark of tenderness and condescen- sion, and that the blind man entrusts himself, apparently unquestioningly, to the leading of this stranger, a mark of his confidence in Christ, and a touching illustration of that peculiar attractive power which Christ exercised over all men by his personal presence. — A nd when he had spif on his eyes* Spittle was regarded as medicinal by the ancients. Why Christ used it here is not Cii. IX.] MxVRK. no 26 And he sent him away to his house, saying, Nei- ther go into the town, nor tell zi to any in the town. 27 And Jesus" went out, and his disciples, into the towns of Caesarea Philippi : and by the way he asked his disciples, saying unto them, Whom do men say that I am? 28 And they answered, John' the Baptist: but some say, Eiias • and others, One of the prophets. 29 And he saith unto them, But whom say ye that I am ? And Peter answereth and saith unto him. Thou " art the Christ. 30 And he charged them that they should tell no man of him. 31 And he began to teach them, that the Son of man must suffer many things, and be rejected of the elders, and o/the chief priests, and scribes, and be killed, and after three days rise again. 32 And he spake that saying openly. And Peter took him, and began to rebuke him. 33 But when he had turned about and looked on his disciples, he rebuked " Peter, saying. Get thee behind me, Satan : y for thou savourest not the things that be of God, but the things that be of men. 34 And when he had called the people unia him with his disciples also, he said unto them, Whosoever^ will come after me, let him deny himself, and take up Ips cross, and follow me. 35 For* whosoever will save his life shall lose it; but whosoever shall lose his life for my sake and the go s- pel's, the same shall save it. 36 For what shall it profit a man if he shall gain tl is whole world, and lose his own soul ? 37 Or what shall a man give in exchange for his soul ? 38 Whosoever" therefore shall be ashamed of mi:, and of my words, in this adulterous and sinful genenl- tion, of him also shall the Son of man be ashamed, when he cometh in the glory of his Father, with the holy angels. CHAPTER IX. AND he said unto them. Verily <• I say unto yoi;, That there be some of them that stand here, whi-;h shall nof taste of death, till they have seen the king- dom of God come with po\ver. 2 And •= after six days Jesus taketh ivith him Petei IS Matt. 16 • l:i, etc. ; Luke 9 : 18, etc v Matt. 14 : 2 >v John 1 : 41-19 ; 6 : 69 ; 11 : 27 ,■ Act'* 8 : 37 ; 1 John 5 • 1 x Rev . . . .y 1 Cor. 6 : 5. . . .z M.itt. 10 : 08 ; 16 : i?4 ; Luke 9 : 53 ; 14 : 27 ; TiaH 2 : l->. . . .a Eslher 4 : 14 ; Mntt. 10 : :» ; 16 : 25 • Lul. 9 : 24 ; 17 : 33 ; John 12 : 25 ; 2 Tim. 2 : 11 ; 4 : 6, 8 ; Rev. 2 : 10 ; 7 : 14-17.... b Luke 12 : 9 ; 2 Tim. 1 : 8....C Matt. 16 : 28- Luk 9 : 27 d John 8 : 62 ; Heb. 2 : 9 e Matt. 17 : 1, etc. ; Luke 9 : 28, etc. ' clear. Perhaps as the readiest means of strength- ening the faith of the blind man (see Mark 7 : 33, 34, note) ; perhaps (this I am inclined to think the true explanation) to make as little impression with the miracle as possible, because he was now seeking retirement, and wished to avoid the throng and publicity which miracles always brought upon him. 21, 25. And he looked up. In order to m.ike a trial of his eyes. — And said, I see men ; for (things) like trees I see, walking. This is the literal rendering of the Sinaitic, Alex- andrine, and Vatican MSS., and is adopted by Lachraann, Tregelles, Tischendorf, and Alford. The meaning appears to be this : I see men ; for, though what I see resemble trees, they cannot be so, for they are walking about. The very vagueness of the language pictures forcibly the groping of one through an uncertain vision tow- ard the truth. To a blind man, who knew trees only by feeling, that is, only knew the trunks, men might well seem like trees, except for their motion. — Then a^ain he put his hands upon his eyes; and he saw discriminat- ingly, and was thoroughly restored, and saw all things plainly. There is some un- certainty as to the reading here. That which I have given is adopted by Alford, Tischendorf, and Tregelles. The meaning is that the blind man was at once able to distinguish objects, and being perfectly restored, thereafter saw all things clearly. 28. The double prohibition of this verse has given the commentators needless perplexity. How, they have asked, could he tell any man in the town if he did not go into it ? The prohibi- tion is simply emphatic. The reason is Christ's desire to preserve his retirement. His public ministry in Galilee is ended. Those who believe, as I do, that the ministrj' of Christ's healing is a symbol of his redemption, will easily trace the spiritual lessons in this mir- acle. He who in his blindness consents to be led, in the dark, by Christ, is led toward the light. His sight may come to him gradually ; if so he is not to be discouraged ; nor are those that see clearly to be impatient at the delay. The end of Christ's ministry of grace is that the blind not only see, but see with discrimination, and clearly. 27-30. Peter's Confession. Matt. l(i : 13-30 ; Luke 9 : 18-21. Caesarea Philippi was in Northern Palestine, and a heathen town. It would appear as though Christ were finally driven out of Galilee ui his endeavor to obtain a season of repose for the confidential instruction of his apostles. The chronology is as given here. It is the same in Matthew and Luke. Luke says this colloquy took place when Christ and his dis- ciples were alone and he was praying. Matthew adds to the account here a blessing promised by Christ on Peter for his faith. With this excep- tion their accounts do not differ materially from Mark's. For a full consideration of the passage see notes on Matthew. 8 : 31 to 9: 1. First announcement of otTR Lord's passion and resurrection. Matt. 16 : 21-28; Luke 9 : 22-27. This prophecy, as indicated by all three Evangelists, was uttered immediately after the confession of Peter and prior to the transfiguration. Luke omits the re- buke of Peter. Mark alone (ver. 34) indicates the presence of other than the apostles ; but Luke (9: 23, "to all,") intimatcs it. Ver. 38 is also pecu- liar to Mark in this connection ; but the same utterance is repeated by Matthew in another con- nection, and in a slightly different form (Matt. 10 .- 32, 33, note). The language there, deny, is nearly equivalent to the language here, he aahmned of; 40 MAEK. [Ch. IX. and James, and John, and leadeth them up into an high mountain apart by themselves : and he was transfig- ured before them. 3 And his raiment became shining, exceeding white ' as snow ; so as no fuller on earth can white them. 4 And there appeared unto them Elias, with Moses ; ■and they were talking with Jesus. 5 And Peter answered and said to Jesus, Master, it is good for us to be here : e and let us make three tab- ernacles : one for thee, and one for Moses, and one for Elias. 6 For he wisf- not what to say ; for they were sore afraid. 7 And there was a cloud that overshadowed them : and a voice came out of the cloud, saying. This ' is my beloved Son ; hear J him. 8 And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. 9 And as they came down from the mountain, he charged them that they should tell no man what thmgs they had seen, till the Son of man were risen from the dead. 10 And they kept that saying with themselves, ques- tioning one with another what the rising from the dead should mean.' 11 And they asked him, saying, Why say the scribes that Elias ' must first come ? 12 And he answered and told them, Elias verily cometh first, and restoreth all things ; and how it is written "> of the Son of man, that he must suffer many things, and be " set at nought. 13 But I say unto you, That" Elias is indeed come, and they have done unto him whatsoever they listed, as it is written of him. 14 And when he came to ki's disciples, he saw a great multitude about them, and the scribes questioning with them. f Dan. 7:9; Matt. 28 : 3 g Ps. k Acts 17 : 18.... 1 Mai. 4: 5.... o Malt. 11 : 14; Luke 1 : 17. 1:2; 84 : 10....h Dan. 10 : 15 ; Rev. 1 : 17... i Pa. 2:7; Matt. 3 : 17 ; 2 Pet. 1 : 17....J Dent. IS: 16... Ps. 22 : l.etc. ; Isa. 53 : 3, etc. ; Dan, 9 : 26 ; Zech. 13 : 7. . . .n Ps. 74 : 22 ; Luke 23 : 11 ; Phil. 2: 7... the one represents the external manifestation, the other the inward feeling. With this verse comp, Hebrew 2 : 11 ; 11 : 10. On the whole passage see notes on Matthew. 2-13. The TRANSFIGURATION. EXPLANATION AS TO Elias. Matt. 17 : 1-13 ; Luke 9 : 28-36. See notes on Matthew and Luke, especially former. 10. "Questioning one with another Avhat the rising from the dead should mean." This is peculiar to Mark. The Jews believed in a final resurrection (John ii : 24 ; Acts 23 : s), to be accompanied by a general judgment. How, after such a resurrection, they were to tell men of the transfiguration, they could not com- prehend ; nor did they understand that Christ was to be a first-fruits of them that slept, and rise, straightway, from the dead. 11, 12. Why say the scribes and Phari- sees that Elias (EllJ'ih) must first come? As was prophesieu in Mai. -i : 5. — And he answered and said unto them, Elias ver- ily cometh first and restoreth all things. The prophecy respecting Elijah was fulfilled in the spirit by the coming of John the Baptist (Matt. 17 : 11-1.3). — And why is it Avritten of the Son of man that he must suffer many things and be set at nought ? Christ answers the question of the scribes with another. If they can interjiret prophecy and make it bear testi- mony against the Lord's Messiahship, let them in- terpret tlie prophecies which foretell his passion and death. For the prophecies referred to, see marg. ref. Oh. 9 : 14-29. HEALTNCx OF THE LUNATIC ROY.— The noPELEssNEss op the sin-stricken and the .stTFFERING WITHOUT CHRIST : ILLUSTRATED BY THE FATHER AND HIS SON. — ThE WEAKNESS OP THE CHURCH WITHOUT CHRIST : ILLUSTRATED BY THE FAIL- URE OF THE DISflPLES. — TlIE L0NQ-8UFFERmG OF f'linisT (ver. 19).— The condition of receiving his help: faith (ver. 2,3'). — The prayer of the doubting DISCIPLE : HELP MY UNBELIEF (VCF. 24).— ThE CONDI- TION OP successful Christian work (vers. 28, 29; Matt. 17 : 20, 21). This miracle is reported also in Matt. 17 : 14-21 and Luke 9 : 37-42. The three Evangelists agree in placing it immediately after the transfigura- tion, and therefore during Christ's period of re- tirement, subsequent to his Galilean and prior to his principal Judean ministry. Its connection with the transfiguration is intimate and instruc- tive. Mark's account is the fullest and most graphic. He paints more vividly than the others the condition and sufferings of the boy ; he alone gives the conference between Jesus and the father (vers. 21-24), and his picture of the cure is the most detailed. Most evangelical commen- tators treat this as a case of real demoniacal pos- session. That evil spirits do really sometimes gain absolute control of men I believe and have argued elsewhere (see Note on Demoniacal Possession, p. 123) ; but that this is such a case is not so clear. The father characterizes his son as taken by a spirit (vers, 17, 18; Luke 9:39) ; Christ addrcsses the spirit (ver. 25) ; Mark and Luke speak of him as con- vulsed by the si^irit (ver. 20 ; Luke 9 : 42) ; but in Mat- thew he is described as a lunatic (Matt, n : is) ; his difficulty had existed from childhood (ver. 21), and tlierefore, presumptively, before his own wilful transgression could have given the devil control over him ; the symptoms described are those of epilepsy ; it is known that various diseases, es- pecially those accompanied by convulsions, were attributed by the Jews to evil spirits ; the word here used in describing this sufferer's condition is (except in Luke 9 : 42) .spjy-i^ {rmviia), not devil (iiultiMy^ (5«(((oi/oi), and while the latter word is used in the Gospels only to describe a distinct evil spirit, the former is used also to describe the spirit of man himself (Matt. 26:41; Mark 8:12; Luke 1 : 47). Accepting, as I do, the doctrine of demo- niacal possession, I regard this as a case of that description ; but if there were no other evidence of real demoniacal possession, this might be inter Ch. IX.] MAEK. 41 15 And straightway all the people, when they beheld him, were greatly amazed ; and running to htm, sa- luted him. 16 And he asked the scribes, What question ye with them ? 17 And one of the multitude answered and said, Mas- ter, I have brought unto thee my son, which hath a dumb P spirit : 18 And wheresoever he taketh him, he teareth him ; and he foameth,i and gnasheth with his teeth, and pin- eth away ; and I spake to thy disciples, that tliey should cast him out ; and they could not. 19 He answereth him, and saith, O faithless' genera- tion ! how long shall I be with you ? how long shall I suffer you ? Bring him unto me. 20 And they brought him unto him : and when he p Matt. 12 : 22 ; Luke U : 14 q Jude 13 r Deut. 32 : 20 ; Pa. 78 : 8 ; Heb. 3 : 10. k pretecl as simply a case of epilepsy, accompany- ing or producing deafness and dumbness. 14. And when he came to his disciples. Three of them, Peter, James, and John, were with him on the Mount of Transfiguration (ver. 2). The time was the day after the transfiguration (Luke 9 : 37) ; the place the foot of tlie mount, which was probably not Mount Hermon, for the scribes would not have been in heathen territory, nor Mount Tabor, the top of which was the site of a fortified town. Observe the contrast be- tween "the open heaven and the sons of glory on the mount, and the valley of tears with its terrible forms of misery, and pain, and unbelief." — {Stier^ in Alforcl.) This contrast illustrates the greater change of scene between Christ in his glory with the Father and Christ in the humilia- tion of his earthly life (Phu. 2 : s-s). Compare, for an analogous contrast, Moses on the mountain- top and the people in their idolatry below (Exod. 31 : 13 i 3-2 : i-s). Observe, too, that if Peter's re- quest to abide in the mountain-top (ver. 5) had bjen granted, the father's woe would not have baen relieved. It is not by abidhig in ecstasy with a transfigured Christ, but by following in daily duty a healing Christ, that we show our attachment to him. — Questioning Avith them. The spirit of the scribes' questions can easily be gathered from their language to Jesus on other occasions, for example. Matt. 31 : 1.5, 10 ; Mark :i : 6, 7 ; 3 : 21 ; Luke .5 : 30 ; 11 : 53, 54. Doubt- less they were taunting the disciples with their failure. The conference which follows indicates a skilful, because an indirect defence of the disci- I)l3s, whom afterward, but in private, Christ re- buked (vers. 2S, 29 ; Matt. 17 : 2o). 15, IG. Were greatly amazed. Possibly at his unexpected appearance upon the scene. But, remembarlng how Moses' countenance glis- tined on his descent from the mount (E.xod. 34 : 29, :»; 2 Cor. 3:7), the hypothesis is not unreasonable that a similar glory irradiated Christ's face. The form?r brightness awed the people ; this at- tracted them.— Greeted him. An indication of Christ's popularity. — And he asked the scribes; "taking the baffled and hard-pressed disciples under his own protection, and declar- ing that whatever question there was more, it must be with himself." — {Trench.) And observe that both they and the disciples are silent, the one from fear of Christ, the other from self-humilia tion. It is the father who replies. 17, 18. According to Luke the son was an only child (Luke 9 : 38) ; according to Matthew a lu- natic (Matt. 17 : 15), literally moon-struck, it being a notion with the ancients, and even in later times, that the influence of the moon produced mental disorder (Ps. 121 : e). The symptoms here de- scribed are those of epilepsy, and according to Dr. Robinson (Lciicon of n. t.) the original in Matthew translated lunatic {(ii^.tpiu^niiui) in Greek usage indicates to be epileptic ; but for this statement he cites but one authority. Comp. with Mark's de- scription of the boy's condition Luke 9 : 39. The boy was deaf and dumb (vlt. 25), and was subject to convulsions. Matthew ( 17 : 15) says he suffered severehj, for this is the significance of the phrase rendered " sore vexed.'' — Teareth him. Rather throws him to the ground, as one wrestler throws another (()i,Vii|ii(). — Pineth away. Perhaps, becomes dry or stiff, a phenomenon often ac- companying or following epileptic convulsions ; either translation is admissible. Luke adds," he suddenly crieth out," L e., withanhiarticulatecry, and "it," i. e., the evil spirit, " hardly," i. e., with difficulty, "departeth from him." In other words, the convulsions were sudden, severe, and long-continued. — And they could not. "The faith of the disciples wavered by the plain diffi- culty of the thing which seemed impossible to overcome, when so many evils were digested into one, — deafness, dumbness, ])hrensy, and posses- sion of the devil ; and all these from the cradle." —(Lightfoof.) 19. O unbelieving race, how long shall I be with you ? How long shall I suffer you ? Literally, Hold up imder you. The lan- guage illustrates the sense in Avhich Christ bears our weaknesses, our woes, and our sins — how they burden him. Comp. Matt. 8 : 17, note. The lan- guage is not, as Calvin interprets it, that of indig- nant invective, but of pity and soul-weariness (comp. John 14 : 9). It is truc that Matthew and Luke add to the phrase unbelievinf/ f/eneration the ad jective /)«•- verse, but this does not necessarily indicate invec- tive or an indignant spirit, for the verb is in the perfect passive, and the literal translation would he perverted race, i. e., race turned aside from the truth. Christ's indignation went out against those who had perverted the people, their reli- 42 MARK. [Ch. IX. saw him, straightway the spirit tare him ; and he fell on the ground, and wallowed foaming. 21 And he asked his father. How long is it ago since this came unto him ? And he said, Ot a child : » 22 And ofttimes it hath cast him into the fire, and into the waters, to destroy him : but if thou canst do anything, have compassion on us, and help us. 23 Jesus said unto him, If thou canst believe, all things are possible to him that believeth. 24 And straightway the father of the child cried out, and said with tears," Lord, I believe; help' thou mine unbelief. 25 When Jesus saw that the people came running to- gether, he rebuked the foul spirit, saying unto him, J kou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him. 26 And //i^.r//r/V cried, and rent" him sore, and came out of him : and he was as one dead ; insomuch that many said. He is dead. 27 But Jesus took him by the ^ hand, and lifted him up ; and he arose. 28 And when he was come into the house, his disci- ples asked him privately. Why could not we cast him out? 29 And he said unto them. This kind can come forth by nothing but by J prayer and fasting.^ Job. 5 :7: Ps. 51 : 5....t ch. II : 23; 2 Chron. 20 : 20; Matt. 17 : 20 ; Luke 17 : 6; John 11 : 40 ; Heb. 11 : 6. 12 ; 2....W Rev. 12: 12.... x I>a. 41 : 13.... y Ephes. 6 : 18.... 2 1 Cor. 9 : 27. gious leaders ; his pity embraced those who were perverted by a false education. And his lan- guage hare is called forth, not by the malig- nance of the scribes, but by the unbelief of his disciples. It is not directed to either scribes, disciples, or people alone, but to the Jewish race, as a race, and even still to his church and to humanity. On the Greek word (j'tptu), here rendered 50. DISCOURSE CONCEitNIKG THE KING- DOM OF HEAVKN.— True greatness: to forget self; TO SERVE OTHERS (33-37).— NEVER THWART WORK DONE FOR Christ, because it is done irregularly (38-40). — The condemnation of the tempter (43-48).— Self- sacrifice NECESSARY IN THE ChBISTIAN LIFE (49, 50). Of these instructions, Matthew (ch. is) gives a fuller, and Luke (9 : 46-5o) a briefer account. They may possibly be not a single discourse, but a sum- mary of instruction afforded by Christ during the period of retirement with the twelve, after the close of his Galilean ministry, but this is not probable. On the whole discourse, see notes on Matt. 18 ; verses 1 to 9 are parallel to verses here. I treat here only such expressions as are not found in Matthew, 44 MAEK. [Ch. IX. 34 But they held their peace : for by the way they had disputed among themselves who should be the greatest. 35 And he sat down, and called the twelve, and saith unto them. If" any man desire to be first, the same shall be last of all, and servant of all. 36 And he took a child, and set him in the midst of them : and when he had taken him in his arms, he said unto them, 37 Whosoever'' shall receive one of such children in my name, receiveth me : and whosoever shall re- ceive me, receiveth not me, but him that sent me. 38 And John answered him, saying, Master, we saw « one casting out devils in thy name, and he foUoweth not us: and we forbad him, because he foUoweth not us. 39 But Jesus said, Forbid him not: for there' is no man which shall do a miracle in my name, that can lightly speak evil of me. 40 For 8 he that is not against us, is on our part. 41 For ^ whosoever shall give you a cup of water to drink in my name, because you belong to Christ, ver- ily I say unto you, he shall not lose his reward. 42 And whosoever shall ofiFend' one of these little ones that believe in me, it is better for him that a mill- stone were hanged about his neck, and he were cast into the sea. 43 And-i if thy hand offend thee, cut it off: it is bet- ter for thee to enter into lite maimed, than, having two hands, to go into hell, into the fire that never shall be quenched ; 44 Where'' their worm dieth not, and the fire is not quenched. 45 And if thy foot oflFend thee, cut it off: it is better for thee to enter halt into life, than, having two feet, to be cast into hell, into the fire that never shall be quenched ; 46 Where their worm dieth not, and the fire is not quenched. 47 And if thine eye offend thee, pluck it out: it is better lor thee to enter into the kingdom of God with one eye, than, having two eyes, to be cast into hell fire : 48 Where their worm dieth not, and the fire ' is not quenched. 49 For every one shall be salted with fire, and every sacrifice ™ shall be salted with salt. 50 Salt is good: but if the salt" have lost his salt- ness, wherewith will ye season it ? Have " salt in yourselves, and have p peace one with another. c ch 10 •43- Mutt. 20: 26, 27.... d I.uke 9 : 48. ...e Numb. 11 ; 26-28.... f 1 Cor. 12 : 3. .. .g Malt. 12 :30....h Matt. 10:42; 25 : 40. ..i Matt. 18-6- Luke 17 : 1, 2....J Deut. 13 : 6; -Vial t. 5 : 29 k Isa. 66 : 24 ; Rev. 14 : 11 1 ver. 44, 46 ; Luke 16 : 24. . .m Lev. 2 : 13 ; Ezek. 43 : -li n Malt. 5 : 13j Luke 14: 34.... o Col. 4:6.... p Ps. 34 : 14; 2 Cor. 13 : 11 ; Heb. 12: 14. 33. In the house. Possibly of Peter who resided at Capernaum (Mark i : 29). — What was it that ye disputed ? For seeming discrepancies in the accounts of the three Evangelists and their reconciliation, see notes on Matt. 18 : 1. 35. The same shall be last. Equivalent io "last among you all" in Luke, and inter- preted by, " Whosoever shall humble himself as this little child " in Matthew. — And servant of all. Peculiar to Mark. But the same proverb is often repeated. See, on its meaning. Matt. 23 : 11, 13, note. It adds an element wanting in Matthew's and Luke's reports. The two condi- tions of greatness in Christ's kingdom are, (1) voluntary humUity, a willingness to take the lowest and least place ; and (2) an enthusiasm of love, showing itself in practical serving of others. Observe, "servant of all.^^ The love which serves only a class, a church, a sect, or especial and congenial friends, cannot claim anything under this declaration of our Lord's. Compare Matt, 5 : 4(5-48 ; Luke 10 : 29-37 ; Rom. 1 : 14. This meaning is best interpreted by his own example. See Phil. 2 : .5-11. 37. Receiveth not me, i. e., not merely me. — But him that sent me. God the Father (John 17 : is). Compare John 5 : 23, and Matt. 10 : 40, note. 38-40. This interruption by John, and our Lord's reply, are not reported by Matthew. The disciples had shortly before returned to Christ from their first missionary tour, in which they were empowered to cast out devils (Matt. 10 :8). The man here referred to they probably met dur- ing this four, lie must have been a disciple of Christ, who was enabled by his faith, yet without a commission, to cure the possessed. It is not necessary to trace a logical connection between John's question and Christ's preceding instruc- tion. The Lord has rebuked the pride of the disciples ; and exclusiveness is always the result of pride. John feels, rather than sees, that his act was inconsistent with the spirit of Christ's teach- ing, and reports it for further instruction. The force of Christ's reply is somewhat impaired by our English version. — Forbid him not : for there is no one (not merely no ma?i) who shall do a mighty work,(not merely a miracle, not oiifiitov but dvraiiic) and shall be able hastily to speak evil of me. The work he has done in Christ's name, will itself prevent him from forthwith using an influence against Christ. The principle inculcated forbids discouraging any work, bi/ whomsoever undertaken, minister or layman, man or woman, which is really accom- plishing spiritual results (comp. Numb. 11 ; 26-29; 1 Cor. 12:3; piiii. 1 : 16-18). " Let them hccd this who confine spiritual gifts to a canonical succession" (Bengal) ; or, let me add, to a clerical office, for- bidding either laymen or lay-women to cast out devils in Christ's name. But, though doing mighty works in Christ's name is never to be forbidden, he who does them may not be a true child of God (Matt. 7 : 22, 23). 40. He that is not against us is for us. The converse of this proposition is true; "he that is not with me is against me" (Matt. 12: so, note). So far from being inconsistent, the two sayings represent opposite poles of the same truth. Every one is either for Christ or against him ; neutrality is impossible. T herefore (1), let him that is not consciously working for Christ, beware lest he be found working against him ; (2) let no one thwart or hinder any work that is Ch. IX.] MARK. 45 not clearly opposed to Christ, for it may prove to be work for him (comp. Acta 6 : 38, 39). 41. See Matt. 10 : 42, note. The connection here is this : Even since the smaUe,st service done in and for Christ shall not be unrewarded, so great an one as casting out of devils, should not be prohibited. 43-4S. The phraseology here is very nearly the same as in the parallel passage in Matt. 18 : 6-8, See notes there, and on Matt. .5 : 23. But the solemn addition of verses 44, 46, 4S, " Where their worm dieth not and the fire is not quenched," is peculiar to Mark. There is some doubt about the genuineness of verses 44 and 46, but not about verse 48. There is some doubt, also, as to the genuineness of the phrase in verse 45, " into the fire that never shall be quenched." Alford doubts, and Tischendorf omits it. The phrase " where their worm dieth not, and the fire is not quenched " (versss 44, 46 and 4s), is quoted from Isaiah 66 : 21 It there unquestionably indicates, not the torture, but the utter destruction of transgressors. They, i. e. their corpses, should be consumed with a fire like that of Gehenna, which consumed the oflal of Jerusalem (Matt. 5 : 22, note), and eaten with worms, as the unburied on the battle-field ; and this destruction should be open, public, continuous, a warning to others ; for Isaiah adds, " they shall be an abhorring to all flesh." The symbol here, therefore, of the worm and the fire, is not of ever-duriug torment, but of a complete destruction from which there would and could be no deliverance, and after which no restoration. Whether the destruction of the wicked here and elsewhere foretold (Matt. 13:30; 2Thess. 1 :9) is to be literally or spiritually interpreted, is another question, to be determined, if at all, by reference to other passages of Scrip- ture. 49, 59. These verses are confessedly diflScult of interpretation. They are peculiar to Mark. In respect to the proper rendering of verse 49, I remark (1) the substitution of in for with will render the meaning somewhat clearer, and it is grammatically justifiable. (The Greek student will observe that the dative alone is sometimes in the N. T. usage equivalent to the dative coupled with iv. Compare in Greek Testament, 1 Pet. 4 : 1, first clause with last clause, and Tit. 1 ; 13 with Tit. 2 : 2.) (2.) The clause, "And every sacrifice shall be salted with salt," is not in the Vatican or Sinaitic manuscript. It is omitted by Tischendorf, but retained by Alford. I incline to regard it as spurious. It is, however, true that in the O. T. ritualism the meat-offerings (Lev. 2 : 13), and later the burnt-offerings (Ezek. 43 : 24), were required to be salted. To this law the clause in question refers, whether it was uttered by our Lord, or added by a copyist. The con- junction and is equivalent to et'en as, and shall be salted is equivalent to is required to be salted. The future is used because the law is quoted, not because futurity is referred to. Verse 49, then, wUl read thus : For every one (under the N. T. dispensation) shall be salted in fire, even as every sacrifice (under the O. T. dispensation) is required to be salted with salt. The proper rendering of verse 50 presents no difficul- ties. In interpreting these verses, consider (1) the Scripture meaning of the symbolism here employed. Fire is sometimes a symbol of de- struction (isaiab 33 : 14 ; Obad. 18 ; Rev. 20 : 9 ; 21 : 8 ; verso 44 above), sometimes a symbol of purification by trial (Jer. 23 : 29, and references below), SOmctlmeS a Sym- bol of God's presence, but always of his presence to purify, either the individual sinner by con- suming his sins, or the world by consuming the irredeemable sinners (Deut. 4 = 24 ; Heb. 12 : 29 ; Mai. 3 : 2, 3; comp. Matt. 13 : 40-42. 49, 50). Salt is employed by Christ in a parallel passage (Matt, s : 13, note), as a symbol of Christiaus, who, because of their spirit of willing self-sacrifice, exert a purifying and pre- serving power upon a corrupt world — a power to flavor it with divine grace. (2.) Notice the con- nection. The conjunction for (ver. 49) connects these aphorisms with the previous exhortation to voluntary self-sacrifice (ver. 43-48), and the whole is connected closely with, and springs out of the previous controversy among the twelve as to which should be the greatest (ver. 33, 34). These facts interpret the meaning of the passage which may be paraphrased thus : Gut off the rigid hand or the right foot, or pluck out the right eye, i. e., sacrifice what is dearest to you, rather than suffer it to lead you or others into sin ; for every one of my disciples must be salted in tJie fire of trial, i. e., prepared to become a living sacrifice (Rom. 12 : 1) by fiery trial, men as under the O. T. dis- pensation, every sacrifice is required to be salted with salt. Ye are, as I have before told you, th^ salt of the earth. Bat if the salt hath lost its salt- ness, i. e., the Christian the spirit of voluntary self-sacrifice, by which alone his purifying influ- ence is exerted, whence shall it derive its moral power. Have salt in yourselves, have, that is, this spirit of self-sacrifice, and yon will have peace one with another, there will be an end to unseemly strife as to which shall be the greatest. The passage as thus interpreted accords with the declaration of John the Baptist concerning the mission of Christ : He shall baptize you with the Holy Ghost and with fire (Matt. 3 : 11, note ; comp. Matt. 20 : 22) with Christ's own declaration concerning his mission. " I am come to send fire on the earth " (Luke 12: 49), aud with the subsequent employ- ment of the same symbol by the Apostles (1 Cor. 3 : 13; 1 Pet. 1 : 7 ; 4 : 12, 13). It accords, also, with the unsvmbolic teaching of Christ, in other passages, respecting the necessity of self-sacrifice in his followers (Luke 9 ; 23 ; 14 : 26, 21 ; John 12 : 25, etc.), and 4(3 MARK. [Ch. X. CHAPTER X. ANDi he arose from thence, and cometh into the coasts of Judsea, by the farther side of Jordan : and the people resort unto him again ; and, as he was wont, he taught them again. 2 And the Pharisees came to him, and asked him. Is it lawful for a man to put away his wiie? tempting him. 3 And he answered and said unto them, What did Moses command you ? 4 And they said, Moses ■■ suffered to write a bill of divorcement, and to put her away. 5 And Jesus answered and said unto them. For the hardness of your heart he wrote you this precept : 6 But from the beginning of the creation God made* them m3.1e and female. 7 For ' this cause shall a man leave his father and mother, and cleave to his wife : 8 And they twain shall be one" flesh: so then they are no more twain, but one flesh. 9 What therefore God hath joined together, let not man put asunder. 10 And hi the house his disciples asked him again of the sam< matter. 11 Am he saith unto them," Whosoever shall put away hiL wife, and marry another, committeth adul- tery agaiut her. 12 And if a woman shall put away her husband, and be married to another, she committeth adultery. 13 And" they brought young cliildren to him, that he should touca them : and his disciples rebuked those that brought them. 14 But when Jesus saw it, he was much " displeased, and said unto them, Suffer the little children to come unto me, and forbid them not ; for of such 1 is the king- dom of God. 15 Verily I say unto you, Whoso2ver shall not re- ceive the kingdom of God as a little child, he shall not enter therein. 16 And he took them up in his arms, put his hands upon them, and blessed them. 17 And* when he was gone forth into the way, there came one running, and kneeled to him, and asked him, Good Master, what shall I do that 1 may inherit eter- nal life ? 18 And Jesus said unto him. Why callest thou me good ? 7 here is none good but one," that is, God. 19 Thou knowest the '' commandments, Do not com- mit adultery. Do not kill, Do not steal. Do not bear false witness. Defraud not, Honour thy father and mother. 20 And he answered and said unto him. Master, all ' these have I observed from my youth. 21 Then Jesus beholding him, loved him, and said unto him. One" thing thou lackest: go thy way, sell whatsoever thou hast, and give to the poor, and thou shah have treasure <^ in heaven : and come, take up the cross, and follow me. 22 And he was sad at that saying, and went away grieved ; for he had great possessions. 23 And Jesus looked round about, and saith unto his disciples, How hardly shall they that have riches enter into the kingdom of God ! 24 And the disciples were astonished at his words. But Jesus answereth again, and saith unto them. Chil- dren, how hard is it for them that trust "^ in ricnes to enter into the kingdom of God ! 25 It is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God. 26 And they were astonished out of measure, saying among themselves. Who then can be saved ? 27 And Jesus looking upon them saith, W'ith men it is impossible, but not with God: fore with God all things are possible. z8 Then Peter began to say unto him, Lo, we have left all, and have followed thee. 29 And Jesus answered and said. Verily I say unto you. There is no man that hath left house, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my sake, and the gospel's, 30 But he shall receive an hundredfold now in this time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions ; and in the world to come eternal life. u Ma t. 19 : 1, etc.; John 10 : 40 r Deut. 24 : 1 ; Matt. 5 : 31....S Gen. 1 : 27 ; 5 : 2 ; Mai. 2 : 15... t Gen. 2 : 24 u 1 Cor. 6 : 16 ; Eplies. 6 : 31 V Matt. 6 : 32 ; 19 : 9 ; Luke 16 : 18; R 7:3; 1 Cor. 7 : 10, 11....W Matt. 19 : 13 ; Luke 18 : 1.5.... x Ephes. 4 : 26....y Matt. 18 : 10; 1 Cor. 14 : 20 ; 1 Pel. 2:2; Rjv. 14 : 5....2 M.itt. 19 : 16, etc. ; Luke 18 : 18, etc a Ps. 86 : 6 ; 119 : 68 b Exod. 20; Rom. 13 : 9. c Isa. 68 : 2: Ezek. 33 : 31, 32; Mai. 3:8; Run 7:9; Pliil. 3:6 d James 2 : 10 e Matt. 6 : 19, 20; Luke 12 : 33; 16 : 9 f Job 31 : 24; Pa. 62 : 7 ; 62: 10; Hab. 2 ; 9 ; 1 Tim. 6 : 17 ; Rev. 3 : 17 g Gen. 18 : 14 ; Job 42 : 2 ; Jer. 32 : 17 ; Luke 1 : 37. with the actual experience of the Christian church, in which it is almost universally obser- vable that those who have suffered in Christ's fiery trial, possess an indescribable tiavor and power of character and experience, which makes them in a peculiar sense, the salt of the commu- nity or the church. Ch. 10 : 1. The mission in Pehea. See note on parallel passage in Matl. .9 ; 1, 2. 2-12. Christ's law of mak^Iajje and di- vorce. See notes on Matt. 19:3-13. Of these instructions Luke gives only a hint (Lake i6 : .w). Verse 12 here is peculiar to Mark. " It is ex- pressed as though the woman were the active party, and put away her husband, which was allowed by Greek and Roman law (i Cor. 7 : is), but not by Jewish (Oeut. 24 : l ; Josephus' Antiquities XV : 7, io>." — (Alforcl.) It confirms what I have said on Matt. 19 : 9, that the principles respecting di- vorce here inculcated apply equally to either sex. The other variations in language between the ac- counts of Matthew and Mark are unimportant. For the most important see note on Matt. 19 : 4r-6. 13-16. Christ blesses little children. Matt. 19 : 13-15 ; Luke 18 : 15-17. See notes on Matthew. Mark adds some graphic touches not given by Matthew, viz., that "Ae was mrich dis- pleased, " and that " he took them up in his arms.''^ Verse 15 is given by Mark and Luke, btit not by Matthew. On the respects in which we must become like little children in order to enter Christ's kingdom, see notes on Matt. 18 : 3, 4. 17-22. The rich toung ruler. Matt. 19 : 16-22 ; Luke 18 : 18-23. In studying this inci- dent compare these accounts Avith care. On the whole incident consult notes on Matthew. The pictorial and graphic nature of Mark's writing is illustrated in his account here. It is he alone who tells us that the young man came running (a token of his earnestness\ and kneeled to Jesus (a token of his reverence) in the way, i. e., on the public road (a token of humility). He alone tells us (ver. 21) that " Jesus beholding him loved him " ; he graphically portrays the change in the young man at our Lord's answer; I Ch. X.] MARK. 47 31 But"" many that are first shall be last; and the last first. 32 And' they were in the way going up to Jerusa- lem ; and Jesus went betore tlieni: and they were amazed ; and as they followed, they were afraid. And he took again the twelve, and began to tell them what things should happen unto him, 33 Sayings Behold, we J go up to Jerusalem ; and the Son of man shall be delivered unto the chief priests, and unto the scribes, and they sliall condemn him to death, and shall deliver him to the Gentiles ; 34 And* they shall mock him, and shall scourge him, and shall spit upon him, ana shall kill him ; and the third day he shall rise agam. 35 And James and John, the sons of Zebedee, come unto him, saying. Master, we would that thou sliould- est do for us whatsoever we shall desire. 36 And he said unto them, What would ye that I should do for you ? 37 They said unto him. Grant unto us that we may sit, one on thy right hand, and the other on thy lelt hand, in thy glory. h Matt. 20 : 16 ; Luke 13 : 30 1 Matt. 30 : 17, etc. ; Luke 18 : 31, etc j Acta 20 : 22. ... k Ps. 22 : 6, 7, 13. " He saddened at the saying and went away grieved " (ver. 22). 23 -SI. Discourse concerning riches. Matt. 10 : 23-30 ; Luke 18 : 34-30. See notes on Matthew. Mark's report contains some imiiort- ant particulars not given by the others. To him we are indebted for what is the key-note to the entire discourse, and, indeed, to the wliole Scripture teaching on the subject of wealth. " How hard is it for them that trust in riches to enter into tlie kingdom of God " (ver. 24) ; to him also for the explicitness of the language in which Christ's promise of earthly prosperity is clothed, the words "now in this time, houses, and brethren, and sisters, and mothers, and chil- dren, and lands, with persecutions," being pecu- liar to Mark. On the promise see note on Matthew, p. 230. After this discourse, and form- ing an integral part of it, follows the parable of the laborers in the vineyard, reported alone by Matthew, ch. 20 : 1-16. €h. 10 : .3i-34. PROPHECY OF CHIMST'S PASSION AND UI'ISUIMIKCTION. — Chkist's constancy the Chris- tian's EXAMPLE (Heb. 12 : 2). Matt. 20 : 17-19 ; Luke 18 : 31-31. The place of this prophecy is the road leading to Jerusalem (Lake 19 :i); the time Is intermediate the close of tlie ministry in Perea (Matt. 19 : 1, 2, note) and the Passion week, and, in the judgment of the best harmonists, after the resurrection of Lazarus (,rohii,cii. 11). 32. This graphic description is found only in Mark. — lu the way. The public highway. — Amaze i -» * * afraid. In a ministry of three months in Jerusalem the Jews sought to assassinate Jesus, twice mobbed him, and once issued an order for his arrest (john 7 : 19, 32 ; 8 : 59 ; 10 : 31, 39). Their enmity was increased by the res- urrection of Lazarus (John 2 : 4fr-5o). The disciples were amazed that Jesus should retura to Jerusa- lem in the face of this hostility. They were afraid to follow, yet would not turn back (john 11 ; 8 with 6:67, 68). It is In answer to their unex- pressed amazement and fear that Christ, who would have all his followers count the cost (Luke 14 : 27, 28), foretells his approaching death. There may have been something in his determined gait and mien, expressed here in the words, "Jesus went before them," which enhanced their awe. Wordsworth notes this as one of the indications in the N. T. of the peculiar efEect produced on others by Christ's external appearance and de- portment ; I should add, by the unconscious manifestation of his moral and spiritual power. See for other iUustratious of this, Matt. 21 : 13 ; Mark 9 : 15 ;. Luke 4 : iO, SO ; John 7 : 44-46 ; 18 : 6. The spirit of Christ's going up to Jeru- salem as described here by Mark illustrates and is illustrated by Heb. 12 : 2. He " endured the cross, despising the shame." — Began to tell. More fully and clearly than ever before. This was the third prophecy of his sufferings (Maw. 16 : 21 ; 17 : 22), but HOW for the first time he dis- tinctly declares that he is to be crucified (Matt. 20 : 19). 33, 34. Luke adds, "All things that are writ- ten by the prophets concerning the Son of man shall be accomplished," a clear recognition of the truth that the Passion of the Messiah was a distinct subject of O. T. prophecy (Luke is : si, note). — Betrayed, by Judas Iscariot, unto the chief priests and scribes, i. e., the Sanhe- drim (see Matt. 2 : 4, nott). — And they shall con- demn him to death, etc. For the Uteral fulfilment of these prophecies see Matt. 26 : 14-10, 47, 66 ; 27 : 2, 28-31, 35 ; 28 : 19. Luke adds that the disciples did not understand Christ's prophe- cy (Luke 18 : 33, noto). This, too, is evidcut from the incident that follows. Ch. 10 : 35-45. AMBITIOrS REQUEST OF THE SONS OF ZEBEDEE. — Illustrations of unanswered prater: A UNITED prater OF FAITH DENIED.— ThE FALSE AND THE TRUE ASPIRATION FOR GLORT (vcr. 37 wlth John 17 : 5 ; Rom. 2:7; 2 Tim. 4 : 7, 8).— The answer op Christ to the Christian's prater for glort (vera. 38, 39; Rom. 5: .3-5; 8 : 18).— Christ the administra- tor OF the Father's will (ver. 40).— The heathen and the Christian ideas of greatness contrasted (vers. 42-44).— The mission of the Messiah (ver. 45). Comp. Matt. 20 : 20-28. There is no material difference in the two accounts, except that Mat- thew represents the request as preferred by the mother, Salome. But in Matthew Christ's reply is made to the sons. Probably the sons brought their mother with them, as the modem office-seeker seeks through the intervention of another ; perhaps, too, they remembered the re- 48 MARK. [Ch. X. 38 But Jesus said unto them, Ye' know not what ye ask. Can ye drink of the cup that I drink ol ? and oe baptized with the baptism'" that I am baptized with ? 39 And they said unto him, We can. And Jesus sad unto them, Ye" shall indeed drink of the cup" that 1 drink of: and with the baptism that I am bap- tized withal, shall ye be baptized : 40 But to sit on my right hand and on my left hand, is not mine to give ; but it shall be given to them for whom it is prepared. p 41 And when the ten heard it, they began to be much displeased with James and John. 42 But Jesus called them to him, and saith unto them, Vei know that they which are accounted to rule 1 James 4:3 m Luke 12 : 50. . . u Matt. 10 ; 25 ; John 17 : 14 o ch. 14 : 36 p Matt. 25 : 34 ; Hob. 11 : 10 q Lute 22 : 26. bukes previously admiuistered to the twelve for their ambition (Mark 9 : 35-37). 36-37. James and John. On the charac- ter and lives of these apostles, see note on Mat- thew, ch. 10, pp. 147-150. They thought the kingdom of God would appear Immediately (Luke 19 ; u), and probably expected the immediate realization of Christ's promise of kingly honor (Matt. 19 : 23). The fact that John united in this request does not tally with his traditional char- acter, as one, by nature, humble and spiritually minded. See Mark 3 : 17, note. Compare this prayer with Christ's promises (Matt, is : 19), and observe that the denial here of a petition, in which two were agreed and whiih was apparent- ly founded upon a faith in Christ as a Messiah, whose reign was not distant, constitutes a divine limitation of that promise. Comp. James 4:3. — One on thy right hand and the other on thy left. The places of special honor. In Jo- scphus (Ant. 6:11,9), Jonathan is represented as Bitting at Saul's right hand and Abner at his left. In the Rabbinical books God is represented with the Messiah on his right and Abraham on his left. Comp. 1 Kings 3 : 19 ; 22 : 19 ; Heb. 1 : 13. Observe the promises of the Lord are places of trud, power, and activity (Matt. 19 : 28 ; 25 : 21, 23) ; thc Tcqucst hcrc is simply for places of honor. — In thy glory. Compare Christ's prayer, whose language is similar, but whose spirit how difierent. John 17 : 5, 24. Ob- serve that he asks to participate in the glory of the Father after he has finished his work, the disciples before they have done theirs. Comp. Rom. 2 : 10 ; 3 Tim. 4 : 7, 8. 38. Ye know not what ye ask. An il- lustration this of ignorant prayer. Within a month they saw the places on his right hand and his left occupied by the two thieves in the cru- cifixion ; and they could not have failed to real- ize then the solemn significance of Christ's dec- laration and of the question which followed. — Are ye able to drink of the cup * * * and be baptized with the baptism ? * ♦ The cup and the baptism are Scriptural emblems of sorrow ; it is not fanciful to regard the first as a symbol of inner and spiritual bitterness, the eecond as a symbol of outer persecution and trial (lea. 61:22; Matt. 26 : 42 ; 3 : II, note). There ap- pears to be here a latent reference to the sacra- ments. In that case the cup of the Lord's Sup- per must be regarded by the communicant as a pledge to share in the sorrows of him who was in travail for the sins of the world, and baptism as an admission to the kingdom whose perfected glory is the harvest of a sowing of trials ami tears (Rom 6:6-8; 2 Tim. 2 : 12). 39. We can. The language of assurance; but assurance may be of faith or of ignorance ; here it is of ignorance. They could say this be- cause they knew not what it meant. When the Master drank the cup they shared not his sor- row, but slept ; when he entered into the bap- tism of his Passion they forsook him and fled (Mark 14 : 30-37, 6o). — Yc sliall. "Ouc of these brethren was the first of the apostles to drink the cup of suffering and be baptized with the baptism of blood (Acts 12 ; 1, 2) ; the other had the longest experience among them of a life of trou- ble and persecution." — {Alford.) See Matt. 10, pp. 147-150. 40. But to sit on my right hand and on my left hand is not mine to give, but (is for those) for Avhom it is prepared. Mat- thew adds. By my Father. This declaration is not to be interpreted away by translating it (d/./.u 01 c) except (to those) '■''for whom it has been pre- pared," as Owen and Alford, which is doubtful Greek (see Winer, § 53 : 10, and Hob. Lex., art. u//(i) ; nor by rendering it, "/■>■ not mine to give on the ground of private friendnhip" (Owen), '■'■in an arbitrary way" (James Morison), or, "It is not mine to promise now'''' {3Iatthew Henry), all of which are more than doubtful interpreta- tions. The spirit of the original is cori'ectly renelercd by our English version. The works which Christ does are done by the power of the Father dwelling in him (john 5 : 36 ; 9 : 4 ; 10 : 25) ; the words which he speaks are his Father's words (John 14: 10); his life is to do his Father's will (Luke 2 : 49 ; John 4 : 24) ; the glory he had bcforc tli-e foundation of the world he had with the Father (John 17 : 5) ; the power of the present and the glory of the future he derives from the Father (Col. 1 : 19 ; Phil. 2:9; Heb. 1 : 2, 4). So, the plaCC Wllich he goes to prepare for his disciples (John i4 : 2), and the crown which he will give his followers (2 Tim. 4 : 8), are given as they have been willed by the Fa- ther. In brief, in the final adjudication of rewards and punishments, as in all else, Christ executes the Father's will. 41. They began to be much displeased. Oh. X.] MARK. 49 over the Gentiles exercise lordship over them ; and their great ones exercise authority upon them. 43 But so shall it not be among you: but ■■ whoso- ever will be great among you, shall be your minis- ter: 44 And whosoever ot you will be the chiefest, shall be servant of all. 45 For even the Son of man came not to be ministered unto, but* to minister, and to 'give his life a ransom for many. 46 And" they came to Jericho: ind as he went out of Jericho wita his disciples and a great number of peo- ple, blind Bartimseus, the son of Timseus, sat by the highway side, begging. 47 And when he heard that it was Jesus of Nazareth, he began to cry out, and say, Jesus, thou Son of Da- vid, have mercy on me. 48 And many charged him that he should hold his peace : but he cried the more * a great deal. Thou 3on of David, have mercy " on me. 49 And Jesus stood still, and commanded him to be called. And they call the blind man, saying unto him. Be of good comfort, rise : he " calleth thee. 50 And he, castings' away his garment, rose, and came to Jesus. 51 And Jesus answered and said unto him, What wilt thou that I should do unto thee ? The blind man said unto him, Lord, that I might receive my sight. 52 And Jesus said unto him, Go thy way ; thy^ faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way. oh 9 •^h Matt. 20 2«, JR LmI e9 48. ..s Jo m\^^■. 14 Phil. 2: :... t T^n .,13 : n 12 ; Dai . 9 2fi- 1 r ir. .S 21 ■ n■^ I,.'^ • 13 1 T m V : •i ; Tit 2: 14 1 M lit. tU : 2!), Luke IS : 35 til c. . . .V Je, •-'9 : 13. . -W Rs. «2 : 12. . .X luhj 11 ; 2H. . Phil 3 ; 7-9 I'll S 34 ; MaU. 9 : Vi The same spirit of self-seeking which incited the request of James and John incited the displeas- ure and indignation (Matt. 20 : 24) of the ten. Christ rebukes botn. 43-44. But Jesus called them. Their controversy had been carried on aside, and apart from Jesus. — They which are accounted to rule over the Gentiles. "Not equal to, Thoae who rule, which God alone does." — {Alford.) Moreover, the apparent are rarely the real rulers. — Lord it over them. The original verb, in both cases, is compounded with a preposition (xutd), which gives a peculiar tone to the lan- guage, as of lordship and authority exercised oi.'er and agains' the ruled. And this is the essen- tial spirit of all despotism, whether civil or eccle- siastical. See note below. — But whosoever will be great amous^ you. Primarily, in the Christian church ; secondarily, in Christian communities. — Shall be your servant. The word {didfuiv')^) properly signifies one who waits on guests at a table ; hence it is taken typically in the N. T. to signify a preacher and pastor (2 Cor. 11 : 23). Here it is not used in the ecclesi- astical, but in the more general sense. Great- ness is to be achieved in serving, not in com- pelling the service of others. — And whosoever of you will become first, shall be the bondman of all. The original {dov/.o^) never signifies hired servant, but always slave. The idea conveyed by the metaphor is not, however, submission to the authority of others (see on the con- trary Matt. 23 : 7-12, not s ; John 8 : 32 ; I Cor. 7 : 23 ; Gal. 32 : .l), but subservienoj to their real interests and needs. It is interpreted by the verse succeeding. 45. For even the Son of man. The Mes- siah. See Matt. 10 : 23, note.— Came not to be ministered unto, but to minister. This is still true, and he best serves Christ, not who offers him the best service, but who hunger- ingly seeks and humbly receives from him the most. For illustrative interpretation of this say- ing, see Luke 10 : 38-43.— And to give his life a ransom for many. It is hardly possible to misunderstand the meaning of this metaphor, which clearly impUes a true sacrificial offering by Christ, in order to redeem from sin the souls of those that trust in him. Comp. Isaiah 35 : 10 ; 51 : 10 •, Jer. 31 : 11 ; Ilosea 13 : 14 ; 1 Cor. : LO ; Gal. 1:4; Titus 3 : 14 ; 1 Pet. 1 : 18, 10. The ransom is offered for all, 1 Tim. 3:6; it is effica- cious for the many who accept it, the great mul- titude, which no man could number, of Rev. 7 : 9, 10. The principles here inculcated (vers. 42 t- 45) do not forbid classes in society, nor the exercise of legitimate authority, by appointed officials in church or state. But they do require that all apparent rulers shall be the real servants of the people, and shall use their place and authority as a means of serving others, not of self-aggran- dizement. Quesnel's notes on the parallel pas- sage. Matt. 20 : 35-3S, should be read by those who have the opportunity. His deductions con- cerning the duty of the clergy, are the more noteworthy, because he is a Roman Catholic. The clergy are not to lord it over the laity, not to assume the air and deportment of secular princes ; they are to look upon their office as only a sei-vice or ministry, to be, in service though not in submission, the bondmen of the people, and to be always ready to spend and be spent for their flocks (John 10: 11 ;2Cor. 12:15: 1 John 3 : le). 46-52. He.\ling of blind Bartim^us. M.att. 20 : 39-34 ; Luke 18 : 35-44. See notes on Luke, where the accounts are compared and the variations noted. Ch. II : 1-11. The triumphant entry INTO Jerusalem. Of this entry we have four accounts. Comp. Matt. 31 : 1-11 ; Luke 10 : 39-44 ; John 13 : 13-19. See notes on Luke for all that is common to the four accounts and for a consideration of the probable chronology. Two or three details are peculiir to Mark. — Straightway he Avill send him hither. There is some uncertainty as to the correct read- ing of this phrase. According to Origen, Lach- maim, Tischendorf, and Tregelles, it should 50 MAEK. [Ch. XL CHAPTER XI. AND " when they came nigh to Jerusalem, unto Bethphage, and Bethany, at the Mount of Olives, he sendeth forth two of his disciples, 2 And saith unto them, Go your way into the village over against you : and as soon as ye be entered into it, ye shall tind a colt tied, whereon never man sat ; loose liim, and bring him. 3 And if any man say unto you, Why do ye this? sayy*; that the Lord hath need ^ of him ; and straight- way he will send him hither. 4 And they went their way, and found the colt tied by the door without, in a place where two ways met ; and they loose him. 5 And certain of them that stood there said unto them. What do ye, loosing the colt ? 6 And they said unto them even as Jesus had com- manded : and they let them go. 7 And they brought the colt to Jesus, and cast their garments on him : and ■= he sat upon him. 8 And many spread their garments in the way ; and others cut down branches ofiF the trees, and strawed thetiz in the way. 9 And they that went before, and they that followed, cned, saying, Hosanna ; Blessed '' is he that cometh in the name of the Lord : 10 Blessed be the kingdom "^ of our father David, that cometh in the name of the Lord : Hosanna in the hisrh- est.f ^ 11 And Jesus entered into Jerusalem, and into the temple: and^ when he had looked round about upon all things, and now the eventide was come, he went out into Bethany with the twelve. 12 And '' on the morrow, when they were come from Bethany, he was hungry : 13 And seeing a fig tree afar oflF. having leaves, he came, if haply he might find anytning thereon : and when he came to it, he found nothing >"but leaves ; for the time of figs was no\.yet. ,14 And Jesus answered and said unto it, No man eat fruit of thee hereafter for ever. And his disciples heard it. I, etc.; Luke 19 : 29, etc.; J .Im 12 : 14, etc....b Acts 17 : 55.... i- Zech. 9 : 9....(1 Ps. 118: S6....e Ise. 9:7; Jer. 33: 15... f Ps. U8 : 1 g Zei)h. 1 : 12; Ezek. 8:9 h Matt. 21 : 18, etc i Isa. 5 : 7. read, Straightway he., i. e., the Lord, will send him hack again. That is, it is a promise to the owner of a speedy return of the ass. Alford retains our English version, which interprets the words as a prophecy to the disciples that the owner will send the animal at once on receiving the message, "The Lord hath leed of him." — Where two Avays meet. Rather, "m the vonndabout way;'''' either, as Wordsworth, "in the buck way which led round the house ; " or, as James Morison, "a topographical note that could only be given by an eye-witness ; the like- lihood is that the village would be straggled along a road that deviated from the highway, but came round to it again." — Cut down branches off the trees. This corresponds with the i^ar^i'lel passages in Matthew and John. But the best reading here is, " And others twigs, having cut (?iem out of the fields.'''' The original (-9 ; comp. Matt. 3:8; 7 : 10 ; iil : 43. "The tree, by its precocious leaves, made a pretenee of ft-uitfulness, and thus exactly symbolized the Jewish nation, whose sin was not so much that it was without fruit, as that it boasted of so much." " It (the tree) was pun- ished, not for being without fruit, but for pro- claiming by the voice of those leaves that it had fruit ; not for being barren, but for being false." — {Trench.) The present and personal applica- tion of this incident is to all those who make a fair show of religion, but bring not forth the fruits thereof, as Paul describes them in Gal. 5 : 23, 2S. 15-19. Christ had, at the commencement of his ministry, cast the traders out of the Temple. That event, described by John (2: 13-17) is not to be confounded with the one described here and by the other Synoptists. See Matt. 21 : 13, 13, note. For description of the Temple, and notes on the signification of the cleansing, see on John. The part of the Temple occupied by the traders was the Court of the Gentiles ; they were thus practically excluded from all participation in its benefits, since they were not allowed in the inner courts. The priests winked at this dese- cration, and probably participated in the profits. '■'■He ivould not suffer any vessel to be carried through the Temple,'''' indicates, not a prohibition to carry through these outer courts the sacred utensils of the Temple proper, but a prohibition of the use of the outer court for the purpose of a thoroughfare. The word here rendered vessel is translated in Matt. 13 : 39 and Mark 3 : 27 goods, and in Luke 17 : 31 stuff". The references in Christ's address which follow are to Isaiah 56 : 7 and Jer. 7 : 11. The peculiar language here, '■'■ My house shall be called a house of prayer for all 7iations,"' reported only by Luke and mistranslated in our English version, indicates that this act was a rebuke, not only of the sacri- lege put upon the Temple by converting it into a market-place, but also of the Jewish bigotry which, by thus using the only part of the Tem- ple which was accessible to the Gentiles, ex- cluded them from its benefits. The Tem- ple was not merely for Jewish worshippers, but for all nations. The language, " Ye have made it a den of thieves,'''' indicates that it was a corrupt and fraudulent traffic which a corrupt and fraudulent priesthood had permitted to encroach on the worship of God. There is scarcely anywhere in the N. T. a more striking illustration of the marvellous moral power of 53 MARK. [Ch. XL 20 And in the morning, as they passed by, they saw the fig tre'; dried up from the roots. 21 And Peter, calling to remembrance, saith unto him. Master, behold, the fig tree which thou cursedstis withered away ! 22 And Jesus, answering, saith unto him, Have faith in God. 23 For verily, I say unto you, That whosoever ° shall say unto this mountain, Be thou removed, and be thou cast into the sea ; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass ; he shall have whatsoever he saith. 24 Therefore 1 say unto you, WhatP things soever ye desire when ye pray, believe that ye receive i/iem, and ye shall have i/um. 25 And when ye stand praying, forgive,i if ye have aught against any ; that your Father also which is in heaven may forgive you your trespasses. 26 But ' if ye do not forgive, neither will your Fa- ther which is in heaven forgive your trespasses. 27 And they come again to Jerusalem: and" as he was walking in the temple, there come to him the chief priests, and the scribes, and the elders, 28 And say unto him. By ' what authority doest thou these things ? and who gave thee this authority to do these things ? 29 And Jesus answered and said unto them, I will also ask of you one question, and answer me, and 1 will tell you by what authority I do these things. 30 The baptism of John, was zi from heaven, or of men ? Answer me. 31 And they reasoned with themselves, saying. If we shall say, From heaven ; he will say. Why tlien did ye not believe him ? 32 But if we shall say. Of men : they feared the peo- ple: for" all men counted John, that he was a prophet mdeed. 33 And they answered and said unto Jesus, We ' cannot tell. And Jesus answering, saith unto them, Neither do I " tell you by what authority I do these things. Matt. 17 : 20; I.I ke 17 : 6 ...p Malt. 7 , , r, Ike 11 :9 ; 18: 1 ; John 14 IS 1.') 7 Ifi : 24 ; Jas. 1 : S , fi- .. q Matt. 6 14 CM 3: IS r MmU. is ■..M, .9 Matt. 81 : '23, etc. ; 1.: kn •.fl) : 1 etc Numb. IK 3.. . .u ■h. K : 21) ; Mutt. 3 5 •>; 14: 5....V : .a. ; ;i 29 : 1-1 ; Jer. 8:1; Hot .4 :6....w Luke 10 : 21, 22. Christ than this act of his in cleansing the Tem- ple, single-handed, of a corruption so entrenched. Yet we must not forget that in it he was doubt- less supported by the sympathies of the Gentiles and the more pious Jews, as well as by the con- sciences of the very men who were driven out ; and that while the priests winked at the traffic, they would hesitate openly to sanction it. 20, 21. Observe that the effect to the fruit- tree exceeds the sentence ; that simply con- demns it to f ruitlessness. But both in nature and in grace fruitlessness always issues in death. It is only by and through fruit-bearing that life is ever perpetuated. 22-2G. Have faith in God. Comp. John 14 : 1 ; Ileb. 11 : 0, Here evidently faith in a God who is master over nature. It is an exhor- tation which in this age of naturalism the church needs ever to recall. — To this mount. That is, the Mount of Olives, on which they were standing ; the language points out a particular mountain. — And shall not doubt in his heart. Literally, Shall not be at variance vMh himce'f in /lis heart. The original {(Siuxi^ilno) is rendered star/gered in Rom. 4 : 20, and wavering in James 1 : (i. — But shall have faith that those thin-TS which he saith shall come to pass. Not merely a general faith in God or even in prayer, but a faith in God as then present and hearing, and in that particular prayer as then heard and to be answered. — He shall have whatsoever he saith. The words Whatsoever he saith are omitted by Tischendorf and doubted by Alford. But the omission does not materially modify the meaning of the prom- ise. — For this reason I say unto you. Be- cause the promise of blessing is only to the prayer of faith (jamcsi :6, t; 5:15), therefore we need to strengthen our faith in the time of prayer. — And when ye stand. "To stand is the attitude of praying with confidence ; to be prostrate, of praying with deprecation." — (Ben- gel.) — Forgive if ye have aught against any. Comp. Matt. 5 : 23, 24. The connection appears to me to be this : Christ's faith had wrought itself out in a symbolical condemnation of an unfruitful nation. The disciples were to imbibe his faith, but not to imitate its exercise. Their prayers were to be, not for the punish- ment, but for the pardon of offenders. Comp. John 9 : 54-56. Only Mark contains verses 25 and 26 in this connection, and there is some doubt as to the authenticity of verse 26. Alford retains it ; Tischendorf and Tregelles omit it. There is a difficulty in these verses (22-20), which probably every reader feels, and which the commentaries do not help much to solve. No one takes the promise here literally^ " He shall have whatsoever he saith," and, "Believe that ye receive them and ye shall have them." It is true that Christ sometimes taught by hyper- boles, but he never employed mere exaggeration to produce an effect. I confess, therefore, that the largeness of the promise perplexes me ; I can only note three facts in partial interpretation of it. (1.) The promise is only to him who has faith that those things ivhich he saith shall come to pass. But this faith must rest on some founda- tion. It cannot be a mere baseless expectation. The promise, therefore, carries some limitations in its terms ; it is made only to such prayers as are based on and accord with the revealed will of God ; (2) it teaches emphatically that the ben- efit of prayer is not wholly a spiritual benefit to the one praying, but that it also is efficacious to change or modify, by the divine intervention, the course of natural phenomena ; (3) it in- volved a promise of miracles in answer to prayer in the apostolic age, when miracles were needed to carry on God's work ; but it involves no such Ch. XII.] MARK. A CHAPTER XII. ND he began to speak unto them by parables. A ^ certain man planted a vineyard, and set an hedge about it, and digged a place for the winefat, and built a tower, and let it out to husbandmen, and went into a far country. 2 And at the season he sent to the husbandmen a ser- vant, that he might receive from the husbandmen of the 1 fruit of the vineyard. 3 .\nd they caught kim, and beat him, and sent him away empty. 4 And again he sent unto them another servant ; and at nim they cast stones,^ and wounded liim in the head, and sent him away shamefully handled. 5 And again he sent another ; and him they killed, and ' many others ; beating some, and killing ^ some. Q Having yet therefore one son, his well-beloved, he" sent hun also last unto them, saying. They will reverence my son. 7 But thosa husbandmen said among themselves, This is the heir ; come, let us kill him, and the inheri- tance shill be ours. 8 And they took him, and killed him, and cast him ouf of the vineyard. 9 What shall therefore the lord of the vineyard do ? He will come and " destroy the husbandmen, and will' give the vineyard unto others. 10 And have ye not read this scripture ; The ^ stone which the builders rejected is become tlie head of the comer: 11 This was the Lord's doing, and it is marvellous in our eyes ? 12 And"" they sought to lay hold on him, but feared tha people : for they knew that he had spoken the par.i- ble against them : and they left him, and went their way. 13 And' they send unto him certain of the Pharisees and of the Herodians, to catch him in his words. 14 And when they were come, they say unto him, Master, we know thit thou art true, and carest for no man : for thou re^^ardest not the person of men, but teachest the way of God in truth : Is it lawful to give tribute to Caesar, or not? 15 Shall we give, 'or shall we not give ? But he, knowing their hypocrisy, said unto them. Why tempt ye me ? Bring me a penny, that I may see it. 16 And they brought it. And he saith unto them. Whose is this image and superscription ? And they said unto him, Caesar's. 17 And Jesus, answering, said unto them, Render to Caesar J the things that are Ca.-sar's, and to God'' the things that are God's. And they marvelled at him. 18 Then ' come unto him the Sadducees, which say "^ there is no resurrection ; and they ask him, saying, 19 Master, Moses wrote" unto us. If a man's brother die, and leave /«« wife behind him, and leave no chil- dren, that his brother ° should take his wife, and raise up seed unto his brother. 20 Now there were seven brethren : and the first took a wife, and dying, left no seed. 21 And the second took her, and died : neither left he any seed : and tlie third likewise. 22 And the seven had her, and left no seed : last of all the woman died also. 23 In the resurrection therefore, when they shall rise, whose wife shall she be of them ? for the seven had her to wife. 24 And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, nei- ther the power of God ? 25 For when they shall rise from the dead, they nei- ther marry nor are given in marriage ; but ^ are as the angels which are in heaven. 26 And as touching the dead, that they rise ; have ye not read in the book of Moses, how in the bush God spake unto him, saying,i I am the God of Abraham, and the God of Isaac, and the God of Jacob ? 27 He is not the God of the dead, but the God of the living : ye ' therefore do greatly err. 28 And * one of the scribes came, and having heard them reasoning together, and perceiving that ne had answered them well, asked him. Which is the first com- mandment of all ? 29 And Jesus answered him. The first of all the com- mandments /j,' Hear, O Israel ; The Lord our God is one Lord : Mutt. 21 : 33 ; Luke i ....b .VIatt.23: 37.. 11 : 13; Jjhn7 : 30. 1 M.itf. 2.' : 23 ; Lul 24.... 3 Matt. 22 : 3! : 9, etc y Cant. 8 : 11 ; Mirah 7:1; Luke 12 : 48 ; John 15 : l-8....jHeb. 11 : 37.... a Neh. 9 : 30 ; Jer. 7 : 25, etc. c Heb. 1 : 1, 2. . . .d Heb. 13 : 12. . . .e Piov. 1 : 2431 ; Isa. 5:5-7; Dun. 9 : 26. . . .f Jer. 17 : 3. . . .g Pi. 1 18 : 22. . . I1 ch. .i .Matt. 22: 15; Luke 20 : 20, etc....j Matt. 17 : 25-27; Rum. 13 : 7 ; 1 Pet. 2: 17....k E.cl. 5:4,5; Mai. 1:6.... 20 : 27, etc....m Acts 23 : 8....n Deut. 25: 5....0 Riuh 1 : 11, 13....p 1 Cor. 15 : 42-63.... q Exoi. 3 : 6. . . .r ver. ...t Deut. 6 : 4, 5; Luke 10 : 27. promise now, since there is no ground on which we can base a just expectation that God will work miracles in answer to prayer, and cannot, therefore, in accordance with the laws of the human mind, believe that if we ask for them we shall have them. 2T-33. Christ's authokitt questioned. Compare Matt. 31 : '>3-27, and Luke 20 : 1-8, The accounts are almost verbally identical. See notes on Matthew. Ch. 12 : 1-12. Parable of the wicked HUSBANDMEN. Narrated, also, in Matt. 21 : 33-16, and Luke 20 : 9-19. There is no material variance in the reports, except that Mark gives some details here in verses 4 and .5, not given by the others, and their condemnation here ex- pressed by Christ (ver. 9) in Matthew, he is repre- sented as compelling his auditors to express themselves. Both may well be true. For notes, see Matthew. 13-17. Concerning tribute to C^sar. Compare Matt. 33 : 1.5-33. and Luke 30 : 20-26. Luke gives the object of the inquiry of the Phar- isees, " That they might take hold of his words, that so they might deliver him into the power and authority of the government," and their failure, " They could not take hold of his words." Mark puts the question more directly thau the others: -'Shall we give, or shall we not give?" Otherwise the accounts are substantially iden- tical. See notes on Matthew. 18-27. The Sadducees SILENCED. Compare Matt. 22 : 23-33, and Luke 20 : 27-40, and notes in both places. 28-34. The great commandment. Peculiar to Matt. 22 : 34-40, and Mark here. See notes on Matthew. There is a seeming but not real discrepancy in their reports. According to Mat- thew the scribe asks the question of our Lord, " tempting him." Mark's language indicates no such hostile purpose, and the scribe's response, and Christ's commendation of him (vers. 33, 34), have been thought inconsistent with Matthew's interpretation of his motives. He may have been an honest inquirer whom Matthew classed with the other inquirers " without entering into careful 54 MAEK. [Ch. XII 30 And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength. This is the first commandment. 31 And the second is like, naviely this. Thou " shalt love thy neighbor as thyself. There is none other com- aiandment greater than these. 32 And the scribe said unto him. Well, Master, thou hast said the truth : for there is one God ; and " there is none other but he : 33 And to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more " than all whole burnt offerings and sacrifices. 34 And when Jesus saw that he answered discreetly, he said unto him. Thou art not far from the kingdom of God. And no man after that durst ask him ^ any question. 35 And Jesus answered and said, while he taught in the temple, How say the scribes that Christ is the son of David ? 1 36 For David himself said by^ the Holy Ghost, The = Lord said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool. 37 David therefore himself calleth him Lord ; and whence is he then his son ? And the common people heard him gladly. 38 And he said unto them*" in his doctrine. Beware*^ of the scribes, which love to go in long clothing, and love salutations in the market-places, 39 And '^ the chief seats in the synagogues, and the uppermost rooms at feasts ; 40 Which devour widows' houses,'' and for a pretence make long prayers : these shall receive greater damna- tion. 41 And f Jesus sat over against the treasury, and be- held how the people cast money into the treasury : and many that were rich cast in much. u Lev. 19 : 18 ; Matt. 22 : 39 ; Rom. 13 : 9. ... v Deut. 4 : 39 ; Isa. 45 : 5, 6, 14 ; 46 : 9. . X M.ilt. 5i?:46....y Malt, -li : 41 ; Lukn -JO : 41, etc....z 2 Sam. 23 : 2 ; 2 Tim. 23:1; Luke 20 : 46, etc d Luke 11 : 43 . . .e 2 Tim. 3 : 6 f Luke 21 : 1, etc. V 1 Sam. 16 : 22 ; Hosea 6:6; Micah 6 : 6-S. . ; 16.... a Ps. 110 : l....b ch. 4 : 2....C M; and accurate discrimination" (Alford); but this is not a necessary hj^pothesis. He maj' have been a caviller, not a disciple, and yet not so encased in prejudice but that he could appreciate the force of Christ's simple but eloquent response, and acknowledge its truth and beauty. On ver. 34, Alford' s comment is worthy of study by those who are inclined to regard obedience, not faith, as the root and foundation of a religious life. "This man had hold of that principle in which Law and Gospel are one. He stood, as it were, at the door of the kingdom of God. He only wanted (but the want was indeed a serious one) repentance and faith to be within it. The Lord shows us here that even outside his flock those who can answer discreetly, who have knowledge of the spirit of the great command of Law and Gospel, are nearer to being of his flock than the formalists ; but then as Bengel adds, ' If thou art not far off, enter ; otherwise it were better that thou wert far off.'" Comp. Matt. 19 : 16-23. 35-37. The Ph.xrisees baffled. See notes on parallel passage in Matt. 22 : 41-46. Observe in verse 36, here, Christ's testimony to the inspi- ration of the O. T. Scripture, and in verse 37, Mark's account of the effect of Christ's teaching on the common people, they " heard him gladly; " while according to Matthew (22:46) the Pharisees and Scribes were confounded by it. Perhaps the common people were not sorry to see their auto- cratic t'jachers put to confusion. 3S-4(). Denunciation of the Scribes. Mark's language here, " And he said unto them in his teaching," indicates that these verses are only a quotation from a longer discourse. Such is the fact. The discourse occupies the whole of Matt., ch. 23. The verses here and in Luke 20 : 4,5-17 are parallel to Matt. 23 : .5, 6, 14. See notes there. The language here "love to go in long clothing" answers to "enlarge the borders of their garments," in Matthew. The "long clothing" (.Gr. «?■ but she of her want did cast in all that she had, even all ' her living. CHAPTER XIII. A ND > as he went out of the temple, one of his disci- Jr\. pies saith unto him. Master, see what manner of stones and what buildings a?e here ! 2 And Jesus, answenng, said unto him, Seest thou these great buildings ? there ^ shall not be left one stone upon another, that shall not be thrown dov/n. 3 And as he sat upon the Mount of Olives, over against the temple, Peter and James and John and An- drew asked him privately, 4 Tell us, when shall these thin3;s be ? and what shall be the sign when all these tilings shall be ful- filled? 5 And Jesus, answering them, began to say, Take ' heed less any tiian deceive you : 6 For many shall come '" in my name, saying, I am Christ : and shall deceive many. 7 And when ye shall hear of wars and rumours of wars, be " ye not troubled : for such things must neeas be ; but the end shall not be yel. 8 For nation shall rise against nation, and kingdom against kingdom ; and there shall be eartliquakcs in divers places, and there shall be famines and troubles : these are the beginnings of sorrows. 9 But take heed to yourselves : for they shall ° de- liver you up to councils ; and in the syiiagogues ye shall be beaten ; and ye shall be broughi before rulers and kings for my sake, for a testimony against them. 10 AndP the gospel must first be published among all nations. 11 But when they shall \ta.Ayou, and deliver you up, take no thought beforehand what ye shall speak, nei- ther do ye premeditate ; but whatsoever shall be given you in that hour, tliat speak ye : for it is not ye that speak, but'i the Holy Ghost. g 2 Tor. 8 : 2, 12 h I Chron. 29 : 3, 17 ; 2 Chron. 24 : 10 i Deut. 24 : 6....J Matt. 24: 1, etc. ; Luke el : 5, etc k Luke 19 : 44....1 .1 29 : S; E .h. 5 : 6; 2 Tliess. 2 : :i ; Rev. -.'0: 7, 8.... 111 Act.sS : 36-39; 1 Juhu 4 : l....n Ps. il : 3; 4G : 1,2; P:-ov. 3 : 25 ; John U: 1, 27. o M;ia 10 : 17, etc.; Rev. 2 : 10 ...p Matt. 28 : 19; Rev. 14 : 6 q .\cia 2 : 4 ; 4 : 8, 31 ; 6 : 10. TREASURY BOXES. tithes, both in money and kind, is evident from Neh. 10 : ys, 39 ; 1 Chron. 28 : 11, 13. I judge the reference here to be to this treasury chamber, in which, perhaps, Christ was teaching at the time, and in which possibly the treasure chests referred to in the Mishna, may have been Icept. Our illustration shows the treasury boxes used in the East in the synagogues.— Was Avatching how the people cast money into the treas- ury. The original indicates that he was pur- posely observing the people, studying their action aul characters ; a hint to the preacher how to get both subjects for discourse, and knowledge how 10 treat those subjects. Christ still keeps like watch in his church. See Eev. 1 : 13.— Two mites. The mite was the least Jewish coin, about equivalent to two mills of our money. Observe, she had two ; she might have retained one. 43. Calling his disciples. To direct their attention to this woniiin and to emphasize the lesson which he wished to inculcate. — This poor woman hath cast more in. Because God reckons not according to the gift, but ac- cording to the giver ; not according to the value of thi.t which is bestowed, but according to the self-sacrifice in the bestowal. Compare 2 Cor. 8 : VI. Ch. 13. Christ's discourse on the Last Days. This discourse is reported also in Matt. ch. 24, and Luke 21 : 5-38. For the analysis of this discourse, its general lessons, and all that is common in the three account;?, sec notes on Mat- thew. Here I call the attention of the student only to phraseologies peculiar to Mark. 1,2. The language here is more dramatic than in Matthew, and more expressive of the admiration of the disciples for the Temple struc- ture. Matthew brings before us most vividly the structure itself ; " His disciples came for to show him all the buildings of the Temjile ; " Mark, the substantial materials employed in the structure : " What manner of stones and what manner of buildings ; " Luke, the ornaments and offerhigs : "How it was adorned with goodly stones and gifts." 3. Peter etc. asked him privately. This may either mean apart from the multitude, but in the presence of the rest of the disciples {James 3IoHson), or apart from the other disci- ples, and in a purely private conference {Lanie). The language rather implies the latter ; the full- ness of Matthew's report indicates, however, that he was present. ."j-S. The language here is almost verb.ally identical with Matt. 24 : 3-8. Luke's language (21 : 8-11 ) differs only in one or two respects. 9-11. These verses are not in Matthew. But 56 MARK. [Ch. XIII 12 Now the brother' shall betray the brother to death, and the father the son : and children shall rise up against their parents, and shall cause them to be put to death. 13 And ye shall be hated » of all tnen for my name's sake : but he ' that shall endure unto the end, the same shall be saved. 14 But when ye shall see the abomination of desola- tion, spoken of" by Daniel the prophet, .standing where it ought not, (let him that readeth understand), then let them that be in Judsea flee to the mountains : 15 And let him that is on the houseto]) not go down into the house, neither enter therein, to take any thing out of his house. 16 And let him that is in the field not turn back again for to take up his garment. 17 But woe to them that are with child, and to them that give suck in those days ! i8 And pray ye that your flight be not in the winter. 19 For ' in those days shall be affliction, such as was not from the beginning of the creation which God cre- ated unto this time, neither shall be. 20 And except that the Lord had shortened those d-iys, no flesh should be saved : but for the elect's sake, whom he hath chosen, he hath shortened the days. 21 And then if any man shall say to you, Lo,™hereij Christ ; or, Lo, he is there : believe him not : 22 For false Christs and false prophets shall rise, and shall shew signs and wonders, to seduce, if zV were pos. sible, even the elect. 23 But •■ take ye heed ; behold, I have foretold you all things. 24 But in those days, after that tribulation,? the sun shall be darkened, and the moon shall not give her light, 25 And^ the stars of heaven shall fall, and the powers that are in heaven shall be shaken. 26 And =" then shall they see the Son of man coming in the clouds, with great power and glory. 27 And then shall he send his angels, and shall gather together his elect from the four Winds, from the uttermost part of the earth, to the uttermost part of heaven. 28 Now learn a parable of the fig tree ; When her branch is yet tender, and putteth forth leaves, ye know that summer is near. 29 So ye in like manner, when ye shall see these things come to pass, know that it is nigh, evett at the doors. 30 Verily, I say unto you, that this generation shall not pass, till all these things be done. 31 Heaven and earth shall pass away: buf" my words shall not pass away. 32 But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither tlie Son, but the Father. r M!onhT:6....s Luke 6 ; 22; John 17 : 14.... t D.an. 12 : 12; Rjv. 2: 10.... n D.in. 9 : 27....V Drin. 12 : 1 ; Joel 2 : "....wLmI.o 17 : 2! X 2 Pdt. 3 : 17....V Dan. 12 ; 1 ; Zepli. I : 15-17.... z r^-n. 13: 10; 24 : 20, 2:J ; Jc-r. 4 : 28; 2 P.;t. 3: 10, li ; Rev. 6 : 12-14; 20: 11.... a 14 : 62 : Dan. 7 : 9-14 ; Miut. 16 : 27 ; 9* : 30 ; Acts 1 ; 11 ; 1 Tkess. 4:16; 2 TLess. 1 : 7 : 10 ; Rov. 1 : 7 \i Ua.. 40 : 8. analogous warnings and instructions are embodied in Christ's first commission to the twelve. See Matt. 10 : 18-30, notes. — Take heed to your- selves. Not as a means of escaping from perse- cution, but as a means of preparing for it, as Christ bade Peter take heed against temj^tation (Mitt. 25 : 41). — They shall deliver you up to councils. Jewish courts. There were, besides the one national council or Sanhedrim (p. 258, note), smaller councils organized in all the principal towns. — But when they shall lead you and deliver you up, be not anxious before- hand. The original verb here (nfodiiiioi), is the same as that translated in Matt. : 2o ; 10 : 10, "take no thought." It does not forbid fore- thought, but an anxious and troubled spirit. — Neither premeditate. A mistranslation ; rather, Do not prepare your speech beforehand. ( i2e on Luke 21 ■ 1 1). — Ye who Speak are noth- ing, but the Holy Spirit. " The Greek is not susceptible of the translation in our EnglLsh version. The contrast is between 'ye speaking' and ' the Holy Spirit.' The Holy Spirit is every- thing. Everything depends on Him, not on you." — (Crosby.) Observe that this direction affords no countenance whatever to preaching the truth without previous preparation. It is simply a warning against allowing the mind to be divided in time of danger, between the desire of personal safety and the desire to be faithful to the ti-uth. Christ exemplifies his own directions in his course before Pilate and Caiaphas (M-itt. 26 : 64 ; John is : .■37). TTis direction is here enforced by promises which T.nke alone records (Luko 21 : is, is) ; and it is less a caution for their personal protection, than an admonition to prevent t>.em from proving false to the truth, through self-reliance and lack of trust in God. 12, 13. This warning is parallel to that of Matt. 24 : 9, but is more specific. It interprets Christ's repeated declaration that those who love father or mother more than him, are not worthy of him. It has been abundantly verified in the history of religious persecution ; and this history illustrates the power for evil of a dejjraved con- science ; it overcomes even natural affection. 14-23. The language here is almost verbally the same with that of Matthew (24: 15-25^. Luke is less full, but gives some directions and some details of the sufferings, during the prophesied period, not found in either Matthew or Marie. 21-31. The language of these verses is nearly parallel to thr.t of Matt. 24 : 29-35.— In these days signifies not the days of the destruction of Jerusalem, but the days of peril and persecution, the tribulation and travail (ver. s) which must in- tervene between the death and the future final cominc^ of Christ. Of this travail the destruction of Jerusalem is only a part. See Prel. Note to Matthew, ch. 34, and note on verse 39 there. 32. How to reconcile this declaration with the ordinary theological doctrines concerning the divinity of Jesus Christ, has greatly perplexed orthodox commentators. The following are the chief interpretations offered: (1.) That it is an addition by liter heretical hands (Adum Clarke). But there is no reason to doubt its genuineness ; it is in all the manuscripts, and in the three oldest manuscripts in the parallel passage in Matt. 34 : 06. It is more probable that the copyists expunged it there. (3. ) That the word know here is equivalent to does not make knowii (MacKnight, Ch. XIV.] MARK. 57 33 Take " ye heed, watch and pray : for ye know not when the time is. 34 J^or the Son of man is as a man taking a far journey, who left his house, and gave authority to his servants, and to every man his work, and commanded the porter to watch. 35 Watch ye therefore ; for ye know not when the master of the house cometh, at even, or at midnight, or at the cock-crowing, or in the morning ; 36 Lest coming suddenly, he find you sleeping.* 37 And what I say unto you, I say unto all. Watch." CHAPTER XIV. AFTER two Atcys w?i^ the /cast 0/ i\\e passover, and of unleavened bread : and the chief priests and the scribes sought how they might take him by craft, and put him to death. 2 But they said, Not on the feast day, lest there be an uproar of the people. 3 Andf being in Betlianj', in the house of Simon the leper, as he eat at meat, there came a woman having an alabaster box of ointment of spikenard, very pre- cious ; and she brake the box, and poured it on his head. 4 And there were some that had indignation within themselves, and said, Why was this waste ot the oint- ment made ? 5 For it might have been sold for more than three hundred pence, and have been given to the poor. And they murmured against her. 6 And Jesus said, i-et her alone : why trouble ye her ? she hath wrought a good work on me. 7 Fors ye have tlie poor witli you always, and whensoever ye will ye may do them good : but mc ye have not always. 8 She hath done what she could : she is come afore- hand to anoint my body to the burying. 9 Verily I say unto you, Wheresoever this gospel shall be preached througiiout the whole world, this also that she hath done shall be spoken ot for a me- morial of her. c Matt. 24 : 42; 25 : 13 : Luke 12 : 40; 21 : 34; Rom. 1.3 : 11, 12; 1 Thess. 5:6; Rev. 16 : IB d Matt. 2B : 5. f Matt. 26 : 6, etc. ; Luke 7 : 37 ; John 12 : 1, etc g Deut. 16 : 11. Wordsworth, and others), and 1 Cor. 3 : 2 is cited as an evidence that the original is capable of such a translation. But the original (otJu) never signifies to make known, and 1 Cor. 3 : 3 does not sustain such a translation, which wrests the language of Scripture to adapt it to theology. (3.) That Christ knew the day, but that "the knowledge was not lodged with him for the pur- pose of being communicated to man " {Kenrick, Ghrysostom). But this again is not what Christ says, and true reverence for his teaching will accept his statements in humility, not interpret them away in order to reconcile them with a sup- posed reverence for his person ; moreover, the idea that knowledge was " lodged with him " is no more congruous with the idea of his divinity than his own declaration of ignorance. (4. ) That he knew as God, but not as man. This is the most common interpretation, and is presented in different forms by Bengel, Barnes, Owen, James Morison, and others. We have, however, no authority in the Gospels for drawing a metaphys- ical line in Christ's nature, and saying that certain things he did as man, and certain things as God. He is always represented as owe, and as doing all things as the one Ood-rnan. (.5.) I un- derstand Christ literally, as do Calvin, Meyer, Stier, Ali'ord and Alexander. He did not know, in the same sense in which men and angels do not know. In his voluntary humiliation, in taking upon him the form of a servant (PhiL 2 : e-s), he - laid aside, not only external glory, but also knowledge anl power (Matt. 20 : 23; Mark lo: 4o). The declaration of ignorance here is no more inexpli- cable than the declaration that he grew in wisdom (Luke 2 : 52), learned obedience (ueb. 5 : s), marveled (Matt. 8 : 10, note), was tempted (Matt. 4 : 1-11 ; ^PreL Note, § 6, p. 75), Uttered dcsircs in prayer (Luke 6 : 12, etc). Any theory of Christ which denies, or interprets away these and similar significant declarations of the limitations of his nature, is unscriptural. It were better frankly to concede, that in the mystery of his being, the full inter- pretation of them is hidden from us, than to make them clear by denying their force and meaning. The practical lesson of the verse is well put by Dr. SchafE : " His voluntarily not knowing the day of judgment during the days of His flesh, is a warning against chronological curiosity and mathematical calculations in the exposition of Scripture prophecy. It is not likely that any theologian, however learned, should know more or ought to know more on this point than Christ himself, who will judge the quick and the dead, chose to know in the state of His humiliation." 33-37. Parallel to this is Matt. 24 : 43-51. See notes there. It is a briefer report, but not a condensation. The independence of the two writers is evident from a careful comparison of them in the original. And this may be with equal truth said of the two accounts of this dis- course throughout. The verbal differences are just such as would characterize two reports of the same discourse by different hearers. " The porter is the door-keeper (Joim 18 : la, note), whose office it would be to look out for approaching travelers, answering especially to ministers of the word (Ezck. ch. 33), watchmen to God's church." — {AJford.) The four watches here mentioned are those into which the Jews, after the Koman supremacy, and following the Romans, divided the night. The first or evening listed till 9 p. m., the second till midnight, the third till the early cock-crowing, or 3 p.m., the fourth till about snnrise, or C a. m. The language here is some- what indefinite, but is that of the common people. Ch. 14 : 1-9. The anointing at Bethany. Recorded also by Matt. 36 : 6-16, and John 13 : 1-8. It is not to be confounded with the analo- gous incident recorded in Luke 7 ; 36-50. The time of its occurrence is not certam, whether MAKK. [Cm XIV 10 And ■> Judas Iscariot, one of the twelve, went unto the chief priests, to betray ' him unto them. 11 And when they heard it, they were glad, and promised to give hiuiJ money. And he sought how he might conveniently betray him. 12 And the first day of' unleavened bread, when they killed the passover, his disciples said unto him. Where wilt thou that we go and prepare, that thou mayest eat the passover ? 13 And he sendeth forth two of his disciples, and saith unto them, Go' ye into the city, and there shall meet you a man bearing a pitcher of water : follow him. 14 ."Vnd wheresoever he shall go in, say ye to the goodman of the house, The Master'" saith. Where is the guest-chamber, where I shall eat " the passover with my disciples ? 15 And he will shew you a large upper room fur- nished and prepared : there make ready for us. 16 And his disciples went fortli, and came into the city, and found ° as he had said unto them : and they made ready the passover. 17 And in the evening he cometh with the twelve. 18 And as they sat and did eat, Jesus said, Verily I say unto you. One of you which eatethP with me shall betray me. 19 And they began to be sorrowful, and to say unto him one by one, /.r it I ? and another said, /j it I ? 20 And he answered and said unto them, // is one of the twelve, that dippeth with me in the dish. 21 The Son of man indeed goeth, as it is written of him : but woe to that man by whom the Son of man is betrayed ! good ■) were it for that man if he had never been born. 22 And' as they did eat, Jesus took bread, and blessed, and brake zV, and gave to them, and said, Take," eat ; this is my body. 23 And he took the cup ; and when he had given thanks, he gave it to them : and they all drank cl it. 24 And he said unto them, This 'is my blood of the new testament, which is shed for many. 25 Verily I say unto you, I will drink no more of the fruit of the vine, until that day that 1 drink it" new in the kingdom of God. 26 And when they had sung an hymn, they went out into tiie Mount of Olives. 27 And Jesus saith unto them, All ye shall be of- fended because of me this night; lor it is writ- ten," I will smite the shepherd, and the sheep shall be scattered. 28 But™ after that I am risen, I will go before you into Galilee. 29 But " Peter said unto him. Although all shall be offended, yet will not I. 30 And Jesus saith unto him. Verily I say unto thee. That this day, even in this night, before the cock crow twice, thou shall deny me thrice. 31 But he spake the more vehemently. If I should die with thee, I will not deny thee in any wise. Like- wise also said they all. h Malt. 26 : U, etc. ; Luke S2 : 3, etc i John 13 : 2 j 1 Kings 21 : 20 ; Prov. 1 : 10-lfi ....111 John 11:98; l:l r l.i....n Rev. 3 : 20. ...o John 16 : 4....p P.i. 41 : 9 ; 55 : Luke 22 : m ; 1 Cj;-. 11 : 23, elc s John 6 : 48-58 t 1 Cor. 10 : IG ; John 6 : 53. w ch. 16 : 7 X Matt. 26 : 33, 34 ; Luke 22 : 33, 34 ; John 13 : 37, 38. ..k Kiod. 12 :8;etc....l ch. 11 : 2, 3 ; Heb. 4 : 13. I, 14 q .Matt. 18 : 6, 7 r Matt. 26 : 26, etc. ; .u Joels : 18 : Amos 9 : 13, 14... v Zech. 13 : 7.... two days or six days before the Passover. Com- pare John, and note on Matthew. Bethany was a village about two miles east of Jerusalem, on the eastern slope of the Mount of Olives, and the Bupjjer was given in the house of Mary aud Martha, the sisters of Lazarus. Of the Simon here mentioned nothing is known ; it is conjec- tured that he was the father of the two sisters, or the husband of one of them. He is not men- tioned in the other accounts of the family, from which it is presumed that he was not living. The 300 pence (denarii) mentioned in verse 5, was a sura equal to about $54 ; but as one penny was a day's wages, we may regard it as equivalent to at least $300. See Matt. 20 : 2, note. On the entire incident, see notes on Matthew and John, especially the latter. 10, i 1 . The treachekt of Judas Iscariot. See Matt. 20 : 14-10, notes ; and on the character of Judas, Matt. 27 : 3-10, p. 305. 12-lG. Preparation for the Passover. Compare Matt. 26 : 17-19, and Luke 22 : 7-13. For notes, see Luke. For chronological order of the events of this evening, see Matt. 24 : 1. The omission of the names of the two disciples sent by Christ, Peter and John, Alford regards as an indication that this Gospel was not drawn up under the superintendence of Peter. But why, any more than John's habitual omission of his own name from his Gospel indicates that he is not its author ? 17-21. Prophecy OF THE betrayal. Com- pare Matt. 26 : 21-25 ; Luke 22 : 21-23 ; John 13 : 21-35. For notes, see Matthew and John ; the latter 's account is much the fullest. 22-26. Institution of the Lord's Supper. Compare Matt. 20 : 26-29 ; Luke 22 : 19-21 ; 1 Cor. 11 : 23-25. John does not mention the Lord's Supper. See notes on Matthew. The language of ver. 23, " They all drank of it," does not prove that Judas participated in the supper. The all that were present are intended. 27-31. Prophecy of Peter's denial. See Matt. 26 : 31-35, and Luke 22 : 31-38, notes. The warning reported here, and in Matthew, was given immediately after the Lord's Supper, ap- parently on the way to the Mount of Olives ; that reported in Luke and John (12 : sa-ss), was given previous to the supper. 32-42. Christ's agony in Gethsemane. Recorded also in Matthew 26 : 36-46, and Luke 22 : 40-46. Matthew's account is the fullest, though Luke alone mentions the bloody sweat and the appearance of an angel from heaven strengthening Christ. See notes on MatthcAv. The phrase " sore amazed " (ver. 33), is peculiar to Mark, and implies that the experience of sor- row, however it is to be interpreted, came upon Christ, if not literally as a surprise, at least mth new and unexpected force; '■'■ the hour '" {wet. zi), is equivalent to the cup in the next verse, and refers to the approaching Passion, with all its accumulation of physical and mental anguish ; the language of ver. 40, "and spalce the same words,^^ appears to describe more accurately the third than the second prayer. Matthew notices Ch. XIV.] MAEK. 59 32 And y they came to a place which was named Gethsemane : and he saith to his disciples, Sit ye here, while I shall pray. 33 And he taketh with him Peter and James and John, and began to be sore amazed, and to be very heavy ; 34 And saith unto them. My ^ soul is exceeding sor- rowful unto death : tarry ye here, and watch. 35 And he went forward a little, and Ibll on the ground, and prayed » that, if it were possible, the hour might pass from him. 36 And he said,'' Abba, Father, all things are possi- ble unto thee ; take away this cup from me : neverthe- less "= not what I will, but what tliou wilt. 37 And he cometh, and tindeth them sleeping, and saith unto Peter, Simon, sleepest thou ? couldest not thou wivtch one hour ? 38 Watch ye, and pray, lest ye enter into tempta- tion. The '' spirit truly is ready, but the flesh is weak. 39 And again he went away, and prayed, and spake the same words. 40 And when he returned, he found them asleep again, (for their eyes were heavy,) neither wist they what to answer him. 41 And he cometh the third time, and saith unto them. Sleep on now. and take your rest : it is enough. the'= hour is come : behold, the Son of man is betrayed into the hands of sinners. 42 Rise up, let us go ; lo, he that betrayeth me is at hand. 43 And'' immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multi- tude s with swords and staves, from the chief priests i" and the scribes and the elders. 44 And he that betrayed him had given them a to- ken, saying, Whomsoever I shall kiss,' that same is he : take him, and lead him away safely. 45 And as soon as he was come, he goeth straightway to him, and saith, Master,-' master : and kissed him. 46 And they laid their hands on him, and took him. 47 And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. 48 And Jesus answered and said unto them. Are ye come out, as against a thief, with swords and with staves to take me ? 49 I was daily with you in the temple, teaching, and ye took me not : but the scriptures *= must be fultilled. so And ' they all forsook him, and fled. 51 And there followed him a certain young maa having a linen cloth cast about his naked body: an(l the young men laid hold on him : 52 And he left ^ the linen cloth, and fled from, them naked. 53 And " they led Jesus away to the high priest : and with him were assembled all the chief priests and the elders and the scribes. 54 And Peter followed him afar off, even into the palace of the high priest : and he sat with the servantb, and warmed himself at the tire. 55 And the chief priests and all the council sought for witness against Jesus to put him to death ; and found none. 56 For" many bare false witness against him, but their witness agreed not together. 57 And there arose certain, and bare false witness against him, saying, 58 We heard him say, I will destroy p this temple that is made with hands, and within three days I will build another made without hands. 59 But neither so did their witness agree together. 60 And 'I the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing ? What is it lukich these witness against thee? 61 But he'' held his peace, and answered nothing. Again the high priest asked him, and said unto him. Art thou the Christ, the Son of the Blessed ? 62 And Jesus said, I am : and ye " shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven. 63 Then the high priest rent ' his clothes, and saith, Wfiat need we any further witnesses ? 64 Ye have heard the blasphemy : what think ye i And they all condemned him to be guilty of death. 65 And some began to spit " on him, and to cover his face, ,and to buffet him, and to say unto him, Prophesy : and the servants did strike him with the palms of their hands. y Matt. 26 : 36, etc. ; Luke 22 : 39, ete. ; Joun 18 : 1, etc z John 12:27 a Heb. 6 : 7 b Rom. 8 : 15 ; Gal. 4 : 6 c Pb. 40 : 8 ; Joljn 4 : 34 ; 5 : 30 ; 6 : 38, 39 ; 18 : 11 ; Phil. 2 : 8 d Rom. 7 : 18-25 ; Gal. 6 : 17. ...e John 7 : 30 ; 8 : 20 ; 13 : 1 f Malt. 26 : 47 ; Luke 22 : 47, etc. ; J"hn 18 : 3, etc ...j Ps. 3 : 1, 2 b Ps. 2 : 2 i 2 Sam. 20 : 9 ; Ps. 55 : 21 ; Prov. 27 : 6....J Luke 6 : 46 k Ps. 22 : 1, etc. : Isa. 53 : 3, etc. ; Luke 24 : 44 1 ver. 27 ; Ps. 88 : 8 ; Isa. 63 : 3 m ch. 13 : 16 n Matt. 26 : 57, etc. ; Luke 22:54, etc. ; John 18 : 13, etc Ps. 35 : 11. . . .p ch. 15 : 29; John 2: 19....q Matt. 26:62, etc... r Ps. 39 : 9 ; Isa. 63 : 7; 1 Pet. 2 : 23. ....s Dan. 7 : 13 j Matt. 24 : 30 ; 26 : 64 j Luke 22 : 69; Rev. 1 : 7 t Isa. 37 : 1 u ch. 15 : 19; Isa. 60 : 6. a difference between the first and second prayers. Compare Matt. 26 : 39 with 43, and see note on ver. 43. 43-52. The betrayal and arrest of Jesus. Compare Matt. 36 : 47-56; Luke 33 : 47-53 ; John 18 : 1-13. See notes on Matthew and John. The language of ver. 44 is rather "lead him away securely,^'' and implies a fear of resistance, rescue, or flight ; see Matt. 36 : 48, note. Mark alone mentions the young man in ver. 51. Nothing else is known concerning him. Conjectures have been busy, but are valueless. The incident ap- pears to be introduced to show the wanton char- acter of the motley crowd that arrested Jesus, and to set forth more strongly the remarkable escape of the disciples from arrest. The linen cloth {sindon, amJtoi), was hardly, as Mr. Barnes, a part of the bed-clothes, rather a night-dress, answering to our own analogous night apparel. 53>65. Trial of Jesus before Caiafhas AND THE Council. Of this, which I believe to be the formal trial of Christ before the Sanhe- drim, there are two other accounts, viz., Matt. 36 : 57-68 ; Luke 33 : 63-71. John narrates only the preliminary hearing before Caiaphas (ch. is : 13-27). On the apparent discrepancies in these accounts, see Matt. 26 : 57-68, Prel. Note. Mark's account is nearly identical with Matthew's. See throughout notes there. 66-72. Peter's DENIAL OF OUR Lord. These are narrated by all four Evangelists : Matt. 26 : 69-75 ; Luke 33 : 54-63 ; John 18 : 15-17, 25-27. For a comparison of these accounts, their dis- crepancies, and their harmony, and for the gen- eral lessons of the incident, see notes on Matt. 26 : 69-75. — Beneath in the courtyard. That is, beneath the room in which the exami- nation of Christ was going on. This, probably, opened upon the courtyard and was raised above it.— Warming himself. At a fire kindled in the courtyard, probably in a brazier (John is : i8, note). — She looked upon him. Earnestly (lu^c 22 : 56) ; studying his countenance. — Neither understand I what thou sayest. Not to be 60 MARK. [Ch. XV. 66 And ' as Peter was beneath in the palace, there cometh one of the mauls of the high priest : 67 And when slie saw Peter warming himself, she looked upon him, and said, And thou also wast with Jesus of Nazareth. 68 But he denied, saying," I know not, neither un- derstand I what thou sayest. And he went out into the porch ; and the cock crew. 69 And a maid saw him again, and began to say to them that stood by. This is one of them. 70 And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them ; for thou art a Galilsean," and thy speech agreeth thereto. 71 But he began to curse and to swear, saying., I know not this man of whom ye speak. 72 And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Be- fore the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept.y CHAPTER XV. AND straightway in the morning the chief priests held a consultation ^ with the elders and scribes and tlie whole council, and bound Jesus, and carried him away, and delivered him to Pilate. 2 And Pilate asked him. Art thou the King of the Jews ? And he, answering, said unto him, Thou sayest it. 3 And the chief priests accused him of many things: but he answered nothing. 4 And Pilate asked nim again, saying, Answerest thou nothing ? Behold how many thmgs they witness against thee. 5 But Jesus' yet answered nothing; so that Pilate marvelled. 6 Now •> at that feast he released unto them one pris- oner, whomsoever they desired. 7 And there was one named Barabbas, -which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. 8 And the multitude, crying aloud, began to desire him to do as he had ever done unto them. 9 But Pilate answered them, saying, Will ye that I release unto you the King of the Jews ? 10 For he knew that the chief priests had delivered him for envy."^ 11 But the chief priests moved the people, that he should rather release '^ Barabbas unto them. 12 And Pilate answered, and said again unto them, What will ye then that I shall do unto him whom ye call the King "= of the Jews ? 13 And they cried out again. Crucify him. 14 Then Pilate said unto them, Why, what evil f hath he done ? And they cried out the more exceedingly, Crucify him. 15 Aud so Pilate, willing to content the people, re- leased Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. 16 And the e soldiers led him away into the hall called Prsetorium ; and they call together the whole band. 17 And they clothed him with purple, and platted a crown of thorns, and put it about his head : 18 And began to salute him. Hail, King of the Jews ! 19 And they smote him on the head with a reed, and did spifh upon him, and bowing their knees, wor- shipped him. 20 And when they had mocked ' him, they took off the purple from him, and put his own clothes on him, and led him out to crucify him. Matl. S6 : 69, etc. ; Luke 22 : 55, etc. ; John 18 : 16, etc w 2 Tim. 2 : 12, 13 x Acts 2:7 y 2 Cor. 7 : 10 z Ps. 2 : 2 ; Matt. 27 : 1, etc. ; Lnko 23 : 1, etc. ; John 18 : 28, etc. ; Acts 3:13; 4 : 26. . .a Isa. 53 : 7 ; John 19 : 9 b Matt. 27 : 15 ; Luke 23 : 17 ; John 18 : 39 c Pr. 27 : 4 ; Ecd. 4:4; Acts 13 : 45 ; Tit. 3 : 3 d Acts 3 : 14 e Ps. 2:6; Jer. 23 : 5 ; Acts 5 : 31... f Lsii. 53 : 9. ..g Matl. 27 : 27 i John 18 ; 28, 33; 19 ; 9....h ch. 14: 65.... i ch. 10 : 34 ; Job 13 : 9 ; Ps. 35 : 16 ; .Vlatt. 20 ; 19 ; Luke 22 : 63 ; 23 : 11,35. taken literally. It answers to our colloquial expression, " I do not know what you are talking about." — And the cock crew. 8ee Matt. 3ti : 74. Only Mark mentions this crowing of the cock. — The maid saw him again. Not a maid, as in our version. Mark's language clearly implies that the same maid followed him to the door; Matthew, that he was questioned by another maid ; and Luke, by a man. Each may be true ; evidently, suspicion of him was increas- ing and widening. — For moreover thou art a Galilean. The conjunction, moreover (;fai), omitted in our English version, indicates that his Galilean origin was only an additional ground for the charge against him. — And thy speech aa^reeth thereto. These words are omitted by the best manuscripts, and by Lachmann, Tisch- endorf, Tregelles, and Alford. — To curse and to swear. Matt. 2(5 : 74, note. — When he thous;ht thereon. Much difficulty has been ex- perienced in rendering the Greek word {ini'^alw^, so translated. For a list of interpretations see Alford. Our English version is probably the best. ".He thought thereon," is not synony- mous whh "he called to mind." "That was the bare momentary remembrance, the word occurred to him ; this is the thinking, or, as we sometimes say, casting it over, going back step by step over the sad history." — i^AlJord.) Comp. Psalm 119 : 59 ; Lam. 3 : 40 ; Hag. 1 : fi. — He wept. The verb is in the imperfect tense, and signifies something more than a mere transient outburst of tears. He wept, and continued weeping. Ch. 15 : 1-20. The trial of Jesus before Pilate, Comp. Matt. 27 : 1, 2 ; 11-31 ; Luke 23 : 1-25 ; John 18 : 28-40 ; 19 : 1-16. Mark's account differs but very slightly from Matthew's. See notes there, where the differences are noted. For consideration of Pilate's cliaracter, and the lessons to be drawn from his course, see notes on John. 21-41. The crucifixion. Comp. Matt. 27 : 32-56 ; Luke 23 : 26-49 ; John 19 : 17-30. Mark's account is almost exactly parallel to Mat- thew's. See notes there. The identification of Simon as the father of Alexander and Rufus is peculiar to Mark ; they are, perhaps, referred to in Rom. 16 : 13 and 1 Tim. 1 : 20, or Acts 19 : 33. The wine mingled with myrrh, ver. 21, is the same && vinegar mingled tvith gall (Matt. 27 : 4, note). Mark alone mentions the hour of crucifixion, the third hour (ver. 25), that is, 9 a. m. For re- conciliation of this statement with John 19 : 14, see note there. The reference in ver. 28 to the O. T. prophecy is wanting in the best manu- scripts, and is omitted by Tischendorf and Alford ; the latter thinks it was borrowed from Luke Ch. XV.] MARK. 61 21 And they compel one Simon a C5rrenian, who passed by, commg out of the country, the father of Alexander and Rufus, to bear his cross. 22 And they > bring him unto the place Golgotha, which is, being interpreted, The place of a skull. 23 And they gave him to drink wine mingled with myrrh : but he received it not. 24 And when they had crucified him, they parted'' his garments, casting lots upon them, what every man should take. 25 And it was the third hour ; and they crucified him. 26 And the superscription of his accusation was written over, THE KING OF THE JEWS. 27 And with him they crucify two thieves ; the one on his right hand, and the other on his left. 28 And the scripture' was fulfilled, which saith. And he was numbered with the transgressors. 29 And they™ that passed by railed on him, wag- ging their heads, and saying, An, thou " that destroy- est the temple, and buildest ii in three days, 30 Save thyself, and come down from the cross. 31 Likewise also the chief priests, mocking, said among themselves with the scribes, He saved others ; himself he cannot save. 32 Let Christ the King of Israel descend now from the cross, that we may see," and believe. And they that were crucified with him reviled him. 33 And P when the sixth hour was come, there was darkness over the whole land until the ninth hour. 34 And at the ninth hour Jesus cried with a loud voice, saying, Eloi,i Eloi, lama sabachthani ? which is, being interpreted. My God, my God, why hast thou forsaken me ? '' 35 And some of them that stood by, when they heard if, said, Behold, he calleth Elias. 36 And one ran and filled a sponge full of vinegar, and put // on a reed, and gave" him to drink, saying, Let alone ; let us see whether Elias wiU come to take him down. 37 And ' Jesus cried with a loud voice, and gave up the ghost. 38 And the vail of the temple was rent in twain, from the top to the bottom. 39 And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said. Truly this man was the Son of God. 40 There were also women looking on afar" off; among whom was Mary Magdalene, and Mary the mother of James the less, and of Joses, and Salome • 41 (Who also, when he was in Galilee, followed him, and ministered " unto him ;) and many other women which came up with him unto Jerusalem. 42 And now when the even was come, because it was the Preparation, that is, the day before the sab- bath, 43 Joseph of Arimathsea, an honourable counsoil6r, which also waited " for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus. 44 And Pilate marvelled if he were already dead : and calling un^o hi tit the centurion, he asked him whether he had been any while dead. 45 And when he knew it of the centurion, he gave the body to Joseph. 46 And he bought fine linen, and took him do\vn, and wrapped him in the linen, and laid him in a sepul- chre which was hewn out of a rock, and rolled a stone " unto the door of the sepulchre. 47 And Mary Magdalene and Mary the mother of Joses beheld where he was laid. j Matt. 27:33, etc.; Luke 23 : 33, etc. j John 19 : 17, etc k Pa. 22 o Rom. 3:3; 2 Tim. 2 : 13. . . .p Matt. 27 : 45 ; Luke 23 : 44. . . .q Ps 27:50; Luke 23:46 ; John 19 : 30.... u Ps. 38 : 11. . . .v Luke 8 : 2,3. . ...I laa. 63: 12....m Ps. 22:7... l....r Ps.42 : 9 ; 71 : 11 ; Lam. I ; ^ Luke 2 : 25, 38. . . .x ch. 16 : 3, 4. ch. 14 : 58 ; John 2 : 19.... L...S Ps. 69: 21.... t Matt. 22 : 37. The reference is to Isaiah 53 : 12. The language of mockery in ver. 33, " that we may see and believe," is peculiar to Mark. Observe that this is the customary demand of infidelity, which insists that faith shall rest always on sight. Mark's account of the response to Christ's cry (vers. 35, 36), Eli, Eli, lama sabachthani, diilers slightly from Matthew's. For a comparison of the four accounts, see notes on Matthew. Mark does not mention the earthquake and resurrec- tion, described by Matthew, and attributes the awe of the centurion to the sublimity of Christ's death, not, as Matthew, to the portents which accompanied it. It was probably produced by both. The words '■'•He so cried out,^^ in ver. 39, are wanting in the Sinaitic and Vatican manuscripts, and are omitted by Tischendorf and Alford. Whether a part of the original text or not, they correctly explain it. "Salome," ver. 40, is the same as "the mother of Zebedee's children," Matt. 27 : 56. The addition of "many other women who came up with him unto Jerusalem," in ver. 41, is peculiar to Mark. 42-47. The burial of Jesus. Compare Matt. 27 : 57-61 ; Luke 23 : 50-56 ; John 19 : 36-42. See John for notes on what is common to the four Evangelists. Nicodemus came with Joseph of Arimathea (john) ; the tomb belonged to Joseph (Matthew) ; and was in a garden near the place of crucifixion (jotn). Mark and Luke (23:53) describe the tomb. Only Mark narrates Pilate's surprise at learning of the death of Jesus (ver. 44). — The even was come. Here, evident- ly, the first of the two evenings recognized in Jewish reckoning, i. e., before sunset, because the Sabbath began on sunset (Lev. 23 : 32). — The preparation, that is, the fore-Sabbath; or, as we should say, in analogy with our Christ- mas-eve, Sabbath-eve. In the Syriac N. T. the word "preparation" is rendered "eve." It would appear that the close of Friday, perhaps from the ninth hour, 3 p. m., was at first called the "preparation," and that later the term ex- tended to the whole of Friday, as in German the usual name of Saturday is Sonnabend, i. e., "Sunday- eve." See John 19 : 31, note. That the bodies might not remain on the cross over the Sabbath, the Jews had asked to have death accelerated (John 19 : 31), and now Joseph asks per- mission to give the body honorable burial. — Joseph of Arimathea. On his character, see notes on John. — An honorable counsellor, i. e.,a member of the Sanhedrim and occupying some station of honor or dignity. Luke adds the information respecting him, that he was a " good man and just," and had not consented to the condemnation pronounced against Christ by the Sanhedrim.— Which also waited for the kingdom of God. That is, he belonged to that portion of the Pharisees (Matt, a : t, note) who MAEK. [Ch. XVI. CHAPTER XVI. AND when ■' the sabbath was past, Mary Magda- lene, and Mary the mother of James, and Salome, had bought sweet spices,^ that they might come and anoint him. 2 And very early in the morning, the first day of the week, they came unto the sepulchre at the rising of the sun. 3 And they said among themselves, Who shall roll us away the stone from the door of the sepulchre ? 4 And when they looked, they saw that the stone was rolled away : for it was very great. y Matt. 28 : 1, etc. j Luke 24 : 1, etc. ; John 20 : 1, etc. . . . z Luke 23 : I were in expectation of the coming of a Messiah to inaugurate the kingdom of God. Comp. Luke 2 : 25. — Went in boldly. Of course this ended for him all position of honor in the Jewish court and nation (john 9 : 22). Moreover it identified him with a man crucified on a charge of sedition against the Roman government. Mr. Farrar notes a case in liistory in which such a request cost the petitioner his life. — Pilate wondered if he were already dead. Because crucifixion is a lingering death, and rarely proves mortal in so short a space. Christ had not been on the cross more than six hours, probably not so long. Comp. ver. 25 with 34. See note on Physical Cause of Christ's Death, John 19 : 34, 35. — Whether he had been any while dead. Because he would make sure of his death. Ob- serve the incidental testimony that the resurrec- tion of Christ was no arousal from a syncope or fainting fit, as rationalistic criticism has some- times regarded it. — He gave the body. Often the privilege of burial was bought with a bribe by the friends of the deceased. Pilate, as a measure of relief to his conscience, gave the body to Joseph. Ch. 16 : 1-8. The sesureection of Jesus Christ. See note on Matt. 28 : 1-17. Parallel to the account here is Matt. 28 : 2-10 ; Luke 24 : 1-11 ; comp. John 20 : 1-10. For a comparison o* the difterent evangelical narratives of the resur- rection of our Lord, and for the evidence of the reality of that resurrection, see note on the Res- urrection of Jesus Christ, p. 330. For notes on what is common to Matthew and Mark, see notes on Matthew. Mark here, as elsewhere, furnishes some vivid details, which we should not otherwise possess. — When the Sabbath was past, Mary, etc., purchased aromat- ics. It is not very clear when they were pur- chased. The verb is in the aorist tense, not, as in our English version in the pluperfect. The indication here is, certainly, that this purchase was made on the Sabbath, after sunset ; the in- dication in Luke 23 : 5.5, .56, is that it was made on Friday night, after the burial. It may be, that the purchases were begun then, but not completed, the evening coming on quickly, and the shops being closed, so that the women had to postpone the completion till the Sabbath was past. — That they might come and anoint him. An indication that they had no expecta- tion of his resurrection. It was customary among the Jews, as a mark of honor to the de- ceased, after washing the corpse, to anoint it with certain perfumes, or to enclose them in the grave-clothes in which the body was wrapped. They were sometimes also burned as an incense. The hurried burial had not permitted this anointing to be completed ; it had been com- menced by Nicodemus at the time of the inter- ment (John 19 : 39, 4o). Perhaps the women were ignorant of that ; perhaps they wished to add their own offerings. The aromatics employed for this purpose appear from John to have been aloes and myrrh. 2-4. They came unto the sepulchre at the rising of the sun. Matthew says, "As it began to dawn"; John, "When it was yet dark." This discrepancy is only verbal ; the language describes the same substantial time, and differs only as we should expect the language of inde- pendent writers would. At sunrise is in popular language equivalent to dawn (judges 9 : 33 ; Ps. 104 : 22). John's language is the most minutely accurate, and he is the one most likely to have been accu- rately informed. The women came probably before the sun was fairly up. — Who shall roll us awa y the stone ? The language here ex- Diagram of Jewish Sepulchre. actly corresponds with the known structure of the Jewish tomb and door, one of those incidental evidences of the authenticity of our Gospels with which they abound. The form of the ordinary Jewish tomb will be best understood by the an- nexed plan. It consisted of a chamber or cham- bers, A, B, C, cut in the rock, from which openings Ch. XVL] MARK. en 5 And entering into the sepulchre, they saw a young man sitting on tlie right side, clothed in a long white garment ; and they were affrighted. 6 And he saith unto them, be not affrighted : Ye seek Jesus of Nazareth, which was crucified : he is risen ; " he is not here : behold the place where they laid him. 7 But go your way, tell his disciples and Peter that he goeth before you into Galilee : there shall ye see him, as he said unto you. 8 And they went out quickly, and fled from the sep- ulchre ; for they trembled and were amazed : neither said they any thing to any man ; for they were afraid. 9 Now when Jesus was risen early the first day of the weak, he appeared tirst to Mary Magdalene, out of whom he had cast seven devils. 10 A nd she went and told them that had been with him, as they mourned and wept. 11 And they, when they had heard that he was alive, and had been seen of her, believed not. 12 After that he appeared in anotlier form unto two •• of them, as they wallied, and went into the country. 13 And they went and told it unto the residue ; nei- ther believed they them. 14 Afterward he "^ appeared unto the eleven as they sat at meat, and upbraided them with their unbelief'' and hardness of heart, because they believed not them which had seeo him after he had risen. 15 And he said unto them. Go = ye into all the world, and preach the gospel to every creature.' « P8. 71 : 20. . . b Lake 24 : 13. . . c Luke 24 : 36 ; 1 Cor. 16 : 5. . . d Luke 24 . 25. . . e Matt. 28 : 19 ; John 20 : 21. . . f Rom. 10 ; 18 j Col. I : S3. branched out, about two feet wide and three feet high. These, called locuU, held the bodies of the dead. Sometimes, but probably only at a later period, they were found as indicated in B. The interior of such a tomb is represented in a cut illustrating the resurrection of Lazai-us, PLAJS OF TOMB DOOR OB GOLAL. and accompanying John, ch. 11. Sometimes, doubtless, the tomb consisted simply of the cave or larger chamber, without the accompany- ing loculi. The door of the cave consisted, at least in some cases, of a circular stone, like a mill-stone, which could be rolled across the DOOK OF TOM3. doorway, closing the aperture, or rolled back into a niche, cut in the adjoining rock to receive it, so as to leave the doorway open. The accom- panying plan and picture illustrates the method. The picture is from the tombs of the kings, still existing in the neighborhood of Jerusalem. The opening of such tombs is generally low, so that on entering them it is necessary to stoop (Luke 24 : 12; John 20:5, ii). lu the casc of Jesus, the anointing had not been completed, and if there were loculi, the body could hardly have been laid away in one of them, for Mary Magdalene, with- out entering the sepulchre, saw two angels sitting, one at the head, and the other at the foot, where the body of Jesus had lain (joiin 20 : 12), which they could not have done, in the loculus. The facts, then, would appear to be that the women, coming to the sepulchre early in the morning to complete the anointing, feared that they could not roll back into its niche the golal or circular stone, the groove into the niche gen- erally inclining upwards, so that it required considerable exertion of strength to roll back the door ; that when they came they found it already rolled back, and entering in they saw the young man (vcr. 5), the angel of Matthew (ch. 28 : 2). Whether he was sitting in a partially reclining attitude on the door when they entered, and was not disclosed to them till after they entered, or whether Matthew's statement of his sitting on the stone is merely indicative of his previous posture, as a symbolic act of victory over the grave, is a matter of conjecture merely. — And when they looked, etc. These words are correctly placed in our English version in a parenthesis. The narrator breaks in upon his narrative to set in contrast with their anxiety the unexpected and supernatural removal of the stone. The moral has often and fairly been drawn, that when Christian love undertakes a difficalt^duty, God^will remove the obs^cles which are too great for its own st.rpngth . 5-8. A young man. That there were two is evident from John 20 : 12 ; that they were angels, appears from Matt. 28 : 3 ; see note there. — Clothed in a Ions white garment. Liter- 64 MAEK. [Ch. XVI. i6 He 8 that believeth, and is baptized, shall be saved ; but he'' that believeth not, shall be damned. 17 And these signs shall follow them that believe : In my' name shall they cast out devils; they shall speak -i with new tongues ; 18 They shall take up serpents ; "^ and if they drink any deadly thing, it shall not hurt them; they' shall lay hands on the sick, and they shall recover. 19 So then ™ after the Lord had spoken unto them, he was received up into heaven, and sat " on the right hand of God. 20 And they went forth and preached every where, the Lord " working with ikei/i, and confirming the word with signs foUowmg. Amen. g John 3 : 18, 36; Acts 16 : 31-33 ; Rom. 10 : 9 ; 1 Pet. 3 : 21 h John 12 : 48 ; 2 Thess. 2 : 12. . . .i Luke 10 : 17 ; Acts 6 : 16 ; 8:7; 16:18" 19:1-.'.. .] Acts S : 4 ; 10 . 46 ; 1 Cor 12 : 10, 28 k Luke 10 : 19 ; Acts 28 : 6 1 Acts 6 : 15. 16 ; 28 : 8 ; James 5 : 14, 15 m Acti 1 : 2, 3; Luke 24 : 61. . . . n Ps. 110 : 1 ; 1 Pet. 3 ; 22 ; Rev. 3 : 21.. .0 Acts 6 : 12 ; 14 : 3 ; Heb. 2 : 4. ally, a stole (Gr. moh)). See ch. 13 : 38-40, note. — Be not affrighted. The angel's reassuring response to the women, who started back at the unexpected apparition. — And Peter. Observe that as Christ's first appearance is to Mary Magdalene (John 20 : is), out of whom he had cast Beven devils, so his special message is to Peter who had denied him. " Tell Peter, for it will be news more welcome to him than to any of them, for he is in sorrow for sin ; and he will be afraid lest the joy of this good news do not belong to him." — (Matthew Heumj.) — They trembled and Avere afraid. Rather, Were in an ecstasy or in a maze; a commingled feeling of fear, awe, hope, and strange expectation is indicated by the language here and in Matthew. — Neither said they anything to any man. That is, on their way to tell the disciples. See Matt. 28 : 8, note. Ch. 16 : 9-20. APPEARANCES OP JESUS AFTER HIS RKSUURECTIO.N". — COMMISSION TO THE ELEVES.— ASCENSION.— Chp.ist's first appearance is to the WOMAN TO WHOM HE HAS SHOWN THE GREATEST MERCY (9). — The MISTAKE OF mourning: it weeps at the GRAVE OP the risen (10, 11). — ThE REPROACH OF Christ's church: its slowness to believe (14). — The COMMISSION of Christ to his church : its field 13 THE WORLD ; ITS WORK IS TO PREACH THE GOSPEL ; ITS CONGREGATION EMBRACES EVERT CREATURE ; ITS OFFER IS A FREE AND FULL SALVATION ; THE CON- DITION OF SALVATION 18 FAITH IN CHRIST AND CON- FESSION OF AND CONSECRATION TO HIM : THE CONSE- QUENCE OF REJECTING CHRIST'S PROFFERED SALVATION IB ETERNAL CONDEMNATION. The question whether this passage properly belongs to Mark's Gospel or is an addition by a later hand, is one of the most difficult in Biblical criticism. I shall here state briefly the reasons for and against its authenticity, and then my own conclusion. I. External considerations. It is found in the Alexandrine, Ephraem and Cam- bridge Manuscripts (see intro.,pp. 23,24), and in the Vulgate, Ethiopic, Curetonian Syriac, Peshito, Jerusalem Syriac, Memphitic and Gothic Ver- sions. It is wanting in the two oldest and most valued manuscripts, the Vatican and Sinaitic. If not a part of the original Gospel, it must have been added at a very early date, probably during the first century. II. Internal considerations. Verse 8 ends so abruptly as to forbid the idea that this was the close of the original Gospel. The last word in the Greek is a connective par- ticle. '■^ For they were afraid''^ is literally. They were afraid for (upojiovvru yu^j). If Mark's Gospel really ends here, it must be either because he was suddenly interrupted, or because his original close has been lost. On the other hand, the lan- guage in the Greek of the last eleven verses is unlike the rest of Mark's Gospel. " No less than twenty-one words and expressions occur in it (and some of them several times) which are never elsewhere used by Mark, whose adherence to his own peculiar phrases is remarkable." — (Alford.) To which add that the summing up of verses 19, 20, is unlike Mark, who is pictorial but unsystematic, and that the language of verses 15-18, compared with Matthew's account of the same commission to the eleven (ch. 28 : is-20), indi- cates a less accurate and authentic report of this legacy of our Lord to his church. See notes below. III. Opinions of scholars. The genu- ineness of this passage is afl[irmed by Mill, 01- shausen, Eward, Lachmann, and Schaff ; it is doubted or denied by Griesbach, Ewald, Meyer, Tischendorf, Tregelles, Lightfoot, and Norton. For an elaborate discussion of these and other conflicting testimonies, see James Morison's Com- mentary on Mark ; he concludes that the passage is genuine. The weight of authority internal and external, appears to me to point to the other conclusion, viz., that Mark's Gospel either was abniptly broken off by some accident, or its close was early lost, and that verses 9-20 were append- ed at a very early day, probably dui-ing the first century, to give completion to the book. The question is one of secondary importance, since all that is essential in spirit and substance in this passage is to be found elsewhere in the Gospels, in accounts whose authenticity is undoubted. 9-11. The details of this appearance are given in John 20 : 11-18. See notes there. On the character of Mary Magdalene, see Matthew 27 : 56, note. Of the fact here stated, that Christ cast seven devils out of her, we have no informa- tion except the statement here and in Luke 8 : 2. 12, 13. This is a brief recapitulation of an in- cident recorded more fully in Luke 24 : 13-35. See notes there. 14. This appearance is more fully described in Luke 24 : 36^9, and John 20 : 19-23. See notes there. Ch. XVL] MAEK. 65 15-18. This commission is repeated more briefly, but I believe more accurately, by Matt. 28 : 18-20. See notes there. At least it appears to me that they are identical, though all commen- tators do not so regard them. Matthew indicates that it was given in Galilee. Mark ^connects with it the ascension, which took place from the Mount of Olives (Acts i : i:). But neither asserts definitely the location. This can hardly be the same interview reported by Luke (24 : 45-49). That our Lord should have prepared the eleven for the last commission, by previous instruction, is what we might reasonably expect. — Into all the world. Comp. Matt. 13 : 38. —Herald the glad tidings. This was the first commis- sion of the apostles (Matt. 10 : 7) ; they were now to be more than mere heralds of a coming Gospel — they were to be instructors of the people in the principles of a Gospel which by his death Christ had finished, which was no more coming but had come (comp. Matt. 28 : 19, note). It appears to me that the author of this passage has failed to recognize this change in the apostle's work, which Mat- thew's report clearly indicates. This variation between Mark and Matthew, is one of the indi- cations that we have not here an authentic report of the original commission, but a sum- mary made up by a later hand. — To all the creation. This is equivalent to " all nations " in Matthew. "True," asAlford says, "all creation is redeemed by Christ (coi. i : 16-23 ; Rom. 8 : 19-23) ; but the Gospel can be preached only to man. — He thatbelieveth' and is baptized shall be saved. Bdiei'cth, i. e., has faith in and trusts himself to Christ as preached in the Gospel ; and is baptized, pubUcly acknowledges that faith, and is consecrated to and enters upon a new life in the Father, the Son, and the Holy Ghost (joha 3 : 5, 6 j Matt. 28 : 19, note) ; shuU besaved, from both the present dominion and the future penalty of sin (Matt, i : 21 ; Rom. 8 : 2). — But he that believeth not shall be condemned. Not he that is in doubt or perplexity, as the disciples in vers. 11, 13, but he that refuses to open his heart to the influence of a living and present Saviour. The declaration here is parallel to and interpreted by John 3 : 18, 19 ; comp. John 15 : 22 ; Heb. 2 : 3. Observe, then, that not every belief saves (james 2 : 19), nor does every unbelief bring into condemnation (John 50 : 25-27). Observe, too, that by Implication bap- tism is not CHsential to salvation as faith is. One may be baptized and yet not believe, as Simon (Acts 8 : 13 ; 18 : 23), Or belicvc and not be baptized, as the penitent thief (Luke 23: 43). — In my name shall they cast out devils. For fulfillment of this promise, see Acts 5 : 16 ; 8:7; 16 : 18. — They shall speak with new tongues. See Acts 2 : 4 ; 1 Cor. 14 : 22, and notes at these places. — They shall take up serpents. See Acts 28 : 3-5. — If they drink, etc. Scripture af- fords no illustration of the fulfillment of this promise. But we may presume that of the mira- cles wrought after Christ's resurrection, as of those wrought by him in the body, many were not recorded (john 20 : 30). — They shall lay hands on the sick, etc. Comp. James 5 : 14, 15. With this whole promise compare that of Matt. 10 : 1-8 and Luke 10 : 19, from which the unknown author of this passage may have derived it. Though the miracle-working power remained in the church after the ascension of our Lord, Christianity was made less dependent on such external signs and tokens, and more and more on the moral and spiritual power of the word itself. Comp. 1 Cor. 2 : 4 ; 1 Thess. 1 : 5. With this promise compare the still more general one of Psalm 91. On its applicability to our own time, Alford says : " This promise is gener- ally without limitation to the first ages of the church. Should occasion arise for its fulfillment there can be no doubt that it wUl be made good in our own or any other time. But we must re- member that signs are not needed where Chris- tianity is professed, nor by missionaries who are backed by the influence of the powerful Christian nations." This seems to me to be true, but only a superficial truth. Such signs as are indicated here are not needed in this age, when the divine nature of Christianity is witnessed by such his- torical evidences as are afforded by the moral, the religious, the social, the political, and even the commercial development which has every- where attended on and resulted from its progress. I can hardly conceive that occasion ever can anse for the further fulfillment of this promise. Christianity is itself a greater sign than any the apostles wrought. 19, 20. Verse 19 epitomizes the fuller account afforded by Luke 24 : 50-53, and Acts 1 : 9-12. It is not necesarily implied that the ascension followed immediately after this commission. Rather, the language throughout is that of a compend or summary of events more fully recorded elsewhere, as known throughout the church by means of tradition. Ver. 20 indicates in a sentence the work wrought out in subse- quent years, and detailed in part in the Book of Acts.— Amen. This word is not found in the best manuscripts, but is the fitting response of the church to the command and promise of its Lord. The scribe who added it, did but give voice to what should be the universal though unuttered reception accorded to it by Christ's church throughout all ages. Comp. Rev. 32 : 20. The Gospel ACCORDING TO ST. LU KE, NOTES AND COMMENTS. THE GOSPEL ACCORDING TO LUKE. INTKODUCTION. By whom written. It is reasonably evident from a comparison of Luke 1 : 1-4 with Acts 1 : 1, that both books were by the same author ; and the evidence that the Book of Acts was by Luke I have collated in the Introduction to Acts. To him a universal and unbroken tradition also at- tributes this Gospel. For some account of the chain of evidences connecting Luke and the va- rious Gospels with the authors whose names they bear, see Vol. I of this Commentary, Intro, to the Study of the N. T., pp. 18-25. Of Luke very little is known with any degree of certainty. The only biblical references to him, apart from such as he makes impliedly to him- self, in his narrative in Acts, are Col. 4 : 14 ; Philem. 24 ; 2 Tim. 4:11. From these passages, coupled with those in Acts, we learn that he was probably not of Jewish extraction, since in Col. 4 : 14 he is contrasted with those referred to in ver. 11 as "of the circumcision;" that he was a physician, and therefore, presumptively, a person of some education and culture ; and that he was a friend and almost constant companion of Paul in his missionary travels. See Intro, to Acts and refs. there. An ecclesiastical tradition of no great authority represents him as a painter ; nothing is known as to his death. It has also been surmised that he was one of the seventy ; but the only indication in support of this surmise is the fact that he is the only writer who men- tions their appointment. (Luke 10:1.) Sources of information. Luke himself ex- pressly indicates these in the preface to his Gos- pel (ch. 1 : 1-4). A careful examination of this preface, which is in one or two respects incor- rectly rendered in the English version,* indicates (1) that Luke's sources of information were not personal knowledge. He explicitly disavows having been himself an eye-witness of the events or an ear-witness of the teachings which he re- cords. There is no evidence that he accom- panied Christ in any of his ministry, or was a personal disciple of Christ while the latter was living, or indeed ever saw or heard him. (2.) One source was written but fragmentary nar- ratives prepared by those who were living wit- nesses, and who liad written down what they had seen or heard. There is abundant evi- dence in the' pos<-apostolic writings that there were such narratives in existence in the primitive churches, which, having been absorbed in the now complete Evangelical narratives, have since * For a consideration of the more important diflfer- ences between the original Greek and the English translation, see notes on Luke 1 : 1-4. utterly perished. (3.) In addition to these frag- mentary records, Luke availed himself of personal investigation and inquiry of disciples and others who were eye-witnesses, thus at once verifying his material and adding to it. Object. This also is indicated by his preface. Whether, as I suppose, Theophilus be regarded as an individual, or only, as some have thought, as an ideal name for every lover of God, the ob- ject of the Gospel is the same. Throughout the apostolic age the basis of religious instruction was an account of the important events in the life, death, and resurrection of our Lord. See Acts 2 : 30-33 ; 3 : 12-18 ; 5 : 28-31 ; 10 : 39 ; 1 Cor. 15 : 3-5. This instruction was imparted orally in catechetical forms to the young converts. The object of Luke was to gather up and embody in one measurably systematic book the fragments of history which were current in the church and capable of verification, and so provide a surer basis for the instruction of the catechumens of the primitive church, in the life and death of their Lord, than oral tradition afforded. In that age the life of Christ, not dogmatic theology, history not philosophy, was the basis of Christi- anity and the Christian Church. Influence of Paul. An ancient tradition re- ports that the Gospel of Mark was written under the influence of Peter (see Intro, to Mark's Gos- pel) ; and that of Luke under the influence of Paul. No great weight is to be attached to the mere tradition ; but there are some circumstances, both internal and external, which give color to this as a reasonable surmise. We know from some allusions in Paul's Epistles, and from more allusions in the Book of Acts, that Luke was Paul's constant companion ; and from our knowl- edge of Paul's character we may well surmise that he would have put forth a powei-ful and effective influence on the mind of his traveling companion, and one that could hardly have failed to aSect materially the tone and spirit of his writing. And when we turn to the Gospel of Luke there are not wanting indications of that influence. Of all the apostles Paul was the one who must dwell upon the universality of the Gospel of Christ, its adaptation to and its wel- come for all men of all races, classes, beliefs and conditions. And of all the Gospels, the Gospel of Luke is the one in which this aspect of Christ's life and teaching is the most predominant. Its character. The character of Luke's Gos- pel conduces to and confirms what we have said of its authorship, object, and origin in these par- ticulars. LUKE. (1.) A history composed not by an eye-witness but by one who gathered his material from frag- mentary histories and oral traditions, would be naturally less accurate in its chronology than one prepared by a personal companion of our Lord. This is the case with Luke's Gospel. He repeats many aphorisms which are repeated by Matthew in different connections, and sometimes takes single verses out of a continuous discourse which Matthew has reported, and gives them as solitary thoughts in a quite different setting. It is true that such scholars as Alford and Godet have en- deavored in these cases to show that the same thought or figure was twice used by our Lord on different occasions ; and there are certainly some cases where this hypothesis is sustained by in- ternal evidence. But there are others where only a forced and artificial connection can be maintained between the thought and the context, and where, I am persuaded, it is much more rea- sonable to believe that Luke has inserted, out of their original connection, epigrammatic utter- ances of Christ, the occasion of which he did not know and does not indicate in his narrative. (2.) But if Luke's Gospel is less to be followed as a guide in questions of chronology and geo- graphy, it is, as might be expected, a broader and more comprehensive biography than either of the other three Gospels. Matthew and John describe chiefly what they personally saw and heard ; and Mark does not purport to give a complete biography of Christ, but only detached incidents and teachings in his life. Luke, on the other hand, whose work is a compilation from all then accessible sources of information, traces the life of Christ from his birth to his ascension ; and includes much that the other Evangelists did not record, probably because it did not lie within their own personal knowledge. Thus Luke alone records the vision to Zacharias and to Mary ; the supernatural birth ; the raising of the son of the widow of Nain ; the account of the forgiveness of the woman that was a sinner ; the entertain- ment at the house of Martha and Mary ; the ac- count of the walk to Emmaus ; and the narrative of the ascension. Still more notable is the fact that it is Luke alone who gives us any full ac- count of Christ's ministry in Perea, with its mar- velous treasure of parables, including some of those that are the dearest to the Christian church, and have been so in all ages. Thus while the Gospel of Luke Is less systematic in its ar- rangement of details, and less chronologically ac- curate than that of Matthew, less dramatic than that of Mark, and less tender and spiritual than that of John, it is more comprehensive than either. Luke's Gospel is like a carefully-com- piled history of a campaign ; Matthew's and John's Gospels are rather like the report of single oflScers who participated in it ; Mark's Gospel is like a series of dramatic incidents se- lected from the story. (3.) Partly, perhaps, because Luke's especial object was to provide a book for the instruction of converts, especially in the Greek churches founded by Paul's missionary tours, in which Luke accompanied him, but yet more, as I think, because of Paul's personal influence on Luke, his Gospel, more than any other, emphasizes the catholicity and universality of Christianity. Mat- thew makes predominant the fulfillment of pro- phecy ; Mark the manifestation of power ; Luke the welcome to all classes and all nations. At the beginning the angels declare the advent to be good tidings to all people. In the genealogy Christ's parentage is traced back to Adam. The ministry of Christ in Perea, a half -heathen dis- trict of the Holy Land, is narrated. The appoint- ment of the seventy, as well as of the twelve, is given. The parables of the lost sheep, the lost coin, and the prodigal son, and the story of the forgiveness of the woman that was a sinner, are all peculiar to Luke, and they all emphasize the truth that Christ came to seek and save that which was lost, wherever the lost may be found. The parable of the marriage supper and the call of Zaccheus are also found only in his Gospel ; the one directly implies the calling of the Gen- tiles, while the other strikingly illustrates the universality of Christ's invitation. These truths are to be found also in the other Gospels ; as the power of Christ, and his fulfillment of prophecy, are to be found in Luke ; but it is the catholicity of Christianity which is predominant in Luke, and this is the doctrine, or rather the spirit, which we might expect to find predominant in a book written by a companion and scribe of the Apostle Paul. The parallel between Luke's and Paul's accounts of the last supper (Luke ii -. is-so ; 1 Cor. 11 : 23-25) coufirms this impression. Time and place of writing. The Gospel of Luke was certainly written before the Book of Acts, and probably some time previous ; this is implied by the language in Acts 1 : 1. The ma- terial for it must have been gathered in Pales- tine, and therefore presumptively during some break in the apostolic journeys in which Luke ac- companied Paul. Such a break occurred during Paul's two years' imprisonment in Caesarea (Acts 24 : 26, 27), aud though wc canuot certainly fix upon this as the time and place of writing, it is a reason- able surmise that it was mainly prepared, if not published, at this time. At all events, assuming that the Book of Acts was published on or before A. D. 70 (see intro. to Book of Acts), the GoSpcl of Lukc must have been completed and published so as to have reached Theophilus, and probably to have become somewhat known to the churches before that time. The original language in which it was written was undoubtedly Greek. THE GOSPEL ACCORDING TO ST. LUKE. CHAPTER I. FORASMUCH as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2 Even as they delivered them unto us, which from the beginning » were eye-witnesses, and ministers of the'' vyord ; 3 It seemed good to me also, having had perfect un- derstanding of all things from the very first, to write unto thee in order,"= most excellent Theophilus,"' 4 That thou mightest know " the certainty of those things wherein thou hast been instructed. John 15 : 27 ; Heb. 2.3; 1 Pet. 5 : 1 j 2 Pet. 1 : 16 : 1 John 1 : 1. . . .b Rom. 15 : 16 ; Ephes. 3:7; 4:11, 12. d Acts 1:1 e John 20 : 31. .c Acta 11 : 4. Ch. 1 : 1-4. INTRODUCTION. The object aot) the AUTHENTICITY OF LUKE'S GOSPEL. 1. Forasmuch as many have taken in hand. Who are these many? Not the other Evangelists, for Matthew and John were them- selves eye-witnesses and ministers of the word, and Luke in the next verse discriminates the lat- ter from the authors with whom he ranks him- self. This would leave only Mark to represent the many ; and there is abundant evidence to be seen as we proceed that Luke had not Mark's Gospel before him when he wrote. The implica- tion is that there were in the apostolic age writ- ten narratives, more or less full, of Christ's dis- courses and miracles, and that these narratives furnished Luke in part with the material for his history. This hypothesis is sustained by the post- apostolic writings, which are largely occupied with a simple account of Christ's life and teach- ings. These fragments of history being absorbed in the fuller narratives of our Evangelists were not preserved ; but there are indications in the patristic literature of the existence of such nar- ratives. — To arrange the narrative of the events fulfilled among us. Not of the things most surely believed, as Alford, following our Eng- lish version, but of the events fulfilled, as Van Oosterz6e and Godet. For (1) this latter mean- ing better suits the original ; it is indeed capable of either translation, but the verb {nkt]()o(poQiiM) when applied to persons generally signifies full persuasion, but when applied, as here, to things, generally signifies complete fulfillment (2 xim. 4:6). (3.) It better suits the context; it is be- cause the things are not fully known to Theophi- lus that Luke sets them forth, and the addition, surely believed among us, weakens rather than strengthens his language, and implies a question rather than certainty. I believe then with Godet, that Luke's language here implies that "these events were not simple accidents, but accom- plished a precise plan. ' ' Thus Luke, no less than Matthew, represents the Gospel as a fulfillment of prophecy, though he less frequently refers to the prophets. Observe the character of these lost documents ; they were narratives {Su'iyiiaig) not declarations, and they were orderly, histori- cal narratives, though not necessarily, and not probably, complete. Presumptively, both Luke and the other Evangelists made more or less use of these fragments ; hence the verbal accord fre- quently discerned in their accounts. 3. Even as unto us they delivered them which were from the beginning, etc. A second source of Luke's information — viz., the eye-witnesses and ministers, including the apostles, but not excluding others. Ministers {vTtriQirijg) is a term applied to John Mark (Acts 13 : 6), a steward of Paul and Barnabas. It is lit- erally under-rower, then under-servant of any de- scription. Here, therefore, it signifies persons holding position in the primitive church, subor- dinate to that of the apostles, whose time was probably fully occupied in the work of preach- ing, and perhaps organizing the churches, and who left the work of reducing to writing the nar- rative of Christ's life and teachings to the scribes or other subordinates in the church. From ths beginning is, as in Acts 1 : 21, 22, from the begin- ning of Christ's ministry, i. e., his baptism. Luke, however, goes back of this beginning to the events connected with Christ's birth. 3, 4. It seemed good to me also. He cites their example as a support for his own course. The words And to the Holy Spirit, added in some unauthentic manuscripts, is recognized by all scholars as unquestionably spurious. They were probably added by some reverent, but not scrupulous scribe, to enfore the doctrine of in- spiration.— Having traced out accurately all things from the first. Not, Having had a perfect understanding, L e., always known them, but. Having by personal research examined into the truth of every narrative made use of; the language implies a careful historical research by (1) a comparison of the different narratives, (2) a personal inquiry of the eye-witnesses. From the very first is, as in Acts 26 : 5, from his youth. It implies that this Gospel is the product of a pro- tracted investigation and of mature thought.— To Avrite to thee in order. In an orderly narrative. This does not necessarily imply, how 6 LUKE. [Ch. L ever, that Luke followed the chronological order with accuracy, or even that he always knew what it was. When he difEers in chronology from Matthew, the presumption is in favor of the eye- witnesses rather than of the scribe, who derived his information from others.— Most excellent Theophilus. Of him nothing is known with certainty. The name is Greek, and the person was probably of Grecian extraction. The appel- lation Most excellent, implies rank as well as char- acter. He is mentioned only here and in Acts 1 : 1. See note there. — That thou mightest know the certainty of words concerning which thou hast been orally informed. Comp. this translation, which is literal, with the English version above. The noun which I have rendered words (Ao'yoc) is not to be rendered things, a meaning which it never rightfully bears, nor (as Alford) histories or accounts, but, liter- ally, words, including both the direct teachings of Christ and those instructions which are in- volved in the narrative of his life and works. Thou hast been instructed (y.art]xsM) is not catechet- icalhj taught (Alford, Oosterzee), for this ecclesi- astical meaning belongs to a later period of church history, but orally itiformed. See on Acts 18 : 25. This Gospel then was written for those who knew of the life and teachings of Jesus only by tradition, and for the purpose of giving them a fuller and more accurate knowl- edge thereof. In respect to this preface, it is to be observed (1) that its style is peculiar, the Greek is purer, and the diction more labored and formal — facts which " may be accounted for, partly because it is the composition of the Evangelist himself, and not translated from Hebrew sources like the rest, and partly because prefaces, especially when also dedicatory, are usually in a rounded and artificial style. ' ' — {Alfo7'd. ) (2. ) It clearly im- plies that Luke himself was not an eye-witness of the events which he narrates ; and that the sources of his information are (a) the narratives of such eye-witnesses ; (6) documentary narra- tives, existing in the apostolic churches, of iso- lated teachings and events in Christ's ministry ; (c) personal research. (3.) His object is to im- part systematic instruction and trustworthy in- formation to those whose knowledge was imper- fect and derived from oral tradition. (4.) The name Theophilus indicates that this Gospel was written for the Greek rather than for the Jew. We may thus expect from its genesis to find it less dramatic and pictorial in detail but more calm and copious in style than the other three Gos- pels, more orderly in its historical arrangement, but giving evidence of greater diversity in its materials, less accurate in its chronology than those of Matthew and John, but more so than that of Mark, and of all the Gospels the one most adapted to the Gentile world, the one in which the Gospel is most prominently set forth as for the whole human race. It is therefore fittingly called by Oosterzee " The Gospel of Universal Humanity," and by Godet, with less carefully guarded discrimination, " A treatise on the right of the heathen to share in the Messianic King- dom founded by Jesus." Ch. 1 ! 5—25. ANNimOIATION OP THE BIRTH OP JOHN THE BAPTIST. Answer to pratteb iixustbated. — The Gospel a message of good cheer. — True greatness consists in self-denial, divine insplba- TioN, Christian work. — The child of prater and PIETY MAT RECEIVE THE HoLT SpmiT AT HIS BIRTH. — Zacharias and Abraham compared ; faith in one MAT BE UNFAITH IN ANOTHER. — ThE UNBELIEVER IS DUMB. — Children are a gift from the Lord. Preliminabt Note. — The title Gospel of the Infancy is appropriately given by Godet to the first two chapters of Luke, which may be divided as follows : (1) The annunciation of the birth of the forerunner (i : 5-25) ; (3) annunciation of the birth of Jesus (i : -26-38) ; (3) visit of Mary to Elizabeth (1 : 39-56) ; (4) birth of the forerunner (] : 67-80) ; (5) birth of Jesus (2 : 1-20) ; (6) cir- cumcision and presentation of Jesus in fulfill- ment of the law (2 : 21-40) ; (7) development of Jesus and first definite recognition of his mission (2 : 41-52). This Gospel of the Infancy has become the subject of special doubt because (1) only Mat- thew and Luke refer to it ; Mark does not, though of all writers the most minute and graphic ; nor John, though made at the death of Christ the custodian of his mother (john 19 : 26). Nor are any of the incidents here narrated re- ferred to in the subsequent books of the N. T., the apostolic addresses in the Acts, or the Epis- tles. Moreover, the accounts of Matthew and Luke, though not inconsistent, are entirely dif- ferent. (2.) In both accounts angelic appear- ances are a pre-eminent feature, and the appear- ance of angels is one of the most characteristic features of legendary narrative. (3.) Neither of the accounts are given by eye-witnesses. Luke's was avowedly derived from others, either from eye-witnesses or from documents already exist- ing in the church (see above), and Matthew's must have been derived in the same way ; there is no indication that he was looking for the Mes- siah, or had any especial interest in the promised kingdom of God before he was called by Jesus from the receipt of custom (Matt. 9 : 9). On the other hand, it is to be said (1) that the birth of Jesus would naturally be inquired into by his biographers, all biographers begin with the birth ; Mark's narrative is the briefest, and might therefore well omit this section ; John's was written subsequently to the other three, and, probably, with the three before him, he naturally Ch. I.] LUKE. 5 "T^HERE was, in the days of Herod f the king of X Judaea, a certain priest named Zacharias,ot the course of Abia : s and his wife luas of the daughters of Aaron, and her name was Elisabeth. 6 And they weie both righteous ^ before God, walk- ing in all the commandments and ordinances' of the Lord, blameless. 7 And they had no child, because that Elisabeth was barren, and they both were now well stricken in years. f Matt. 2:1 g 1 Chron. 24 : 10 ; Neh. 12 : 4, 17 h Gen. 7:1; 11 I : 4; 2 Kings 20 : 3 1 1 Cor. 11 : 2; PhU. 3 : does not repeat what he finds in them, and, in fact, there is very little of such repetition. (2. ) The particularity of Luke's narrative, the full reports of speeches, e.g., the psalms of Elizabeth and Zacharias, the song of the angels, the pro- phecy of Simeon, etc., all indicate that it was de- rived from eye-witnesses, unless it is assumed to be an absolute invention ; and the artless nature of the narrative, as well as the character of the writer, forbids the hypothesis that he invented this account of the birth of his Lord. (3.) Though dissimilar, Matthew and Luke agree in the essential truth— the supernatural birth of Jesus Christ of a virgin. Their accounts, there- fore, had a common origin though derived through different sources ; they agree also with the spirit of the other two Gospels, which as- sume the supernatural character and origin of the subject of their biographies (Mark i : i ; John i ; 14, 34; 3: 13; 8 : 58, etc.), with that Of the EpistlCS, which, in language more or less explicit, assume his superhuman origin (Cal. 4:4; PhU. 2 : 6, 7 ; Heb. 2 : 14), and with the distinct declaration of the O. T. prophecy (isaiah 7 : 14). (4.) The appearance of angels, however inconsistent with modern ra- tionalism, which approximates the ancient Sad- ducees in denying either resurrection or spirit (Acts 23 : 8), is entirely in accordance with the general teaching of the Scripture on this subject. This is to the effect that there are both good and evil angels (Matt. 25 : 31 ; 1 Tim. 5 : 31 ; juda g) ; that the former are clothed with the celestial body analo- gous to that of man (Judg. 13 : e ; Mark 16:5; Acts 1 : lo) ; that their numbers are great and that they pos- sess great power (psaim 88 : n ; Matt. 26 : 63) ; that they are holy, doing God's will (Heb. i : 7, u) ; that thej' continually environ his people, though only at special times and as the result of special en- dowment made visible to human eyes (Psaim 68 : n ; 2 Kings 6: n). The appearance of angels in this narrative is in entire consonance with similar ap- pearances in O. T. history (Oen. I8 : 2 ; 19 : 1 ; 22 : 11-18 ; 28 : 12 ; 32 : 1, 24) ; is also Id cutirc accordaucc with the general teaching of Scripture respecting the reality and mission of angels. On the assump- tion of the rationalist that there is neither angel nor spirit, of course this narrative must be aban- doned as not historical ; but on the assumption of the Christian that angels are the messengers of God, there is nothing remarkable in the fact that they are employed to announce the advent of the birth of Jesus and of his forerunner. For har- mony of the two accounts of the birth of Jesus in Matthew and Luke, see on Matthew, note on the Birth of Jesus, p. 64. Luke precedes the ac- count of the advent of the Messiah by an account of the parentage of John the Baptist and the pro- phecy of his bu-th, an account peculiar to his Gospel. 5. In the days of King Herod. Herod the Great. For account of the Ilerodian family and the character of this Herod see on Matt. 1:1. If we could be sure of the exact year of Christ's birth, the narrative here would fix approximately its date. For the temple was destroyed on the ninth day of the fifth month of a. d. 70, i. e., Au- gust ith, and according to the Talmud the first priestly course was on duty then. The course of Abia was the eighteenth of the twenty-four courses in which the priesthood was divided. Calculating back, and assuming that Jesus was bom four years before the date fixed by popular chronology for his birth, in other words 4 b. c. (see Matt. 1 : 18, note), the coursc of Abia was in this year B. c. 5, from 17th to 23d April, and from 3d to 9tli Oct., and John the Baptist would be bom nine months after, and Jesus probably six months still later (ver. 36), which would bring the birth of Jesus either in July or January. — Zacharias. Noth- ing is known of him but the information given of his character here. Belonging to the priesthood, he possessed none of the priestly vices, but was a man of simple and sincere faith, such as happily are sometimes to be found in the hierarchy, even in the most degenerate days of the church. — Of the course of Abia. Or Abijah (i chron. 24 : lo). The priesthood were divided under David into twenty-four courses or classes, which took turns in administering the services of the temple, their order being fixed by lot, and remaining thereafter as thus established (i chron. 24 : 7-18). When after the Babylonish captivity the people returned to Jerusalem, there were found but four courses out of the twenty-four, comprising about one thous- and each (Ezra 2 : 36-39) ; but they were reorganized under the old names into twenty -four courses, and a new allotment of their services was made. The heads of these courses were the "chief priests," so often mentioned in the Bible. Each course ministered for one week, from the Sabbath to the Sabbath, beginning with the Sabbath morning service. — And his wife was of the dangrhters of Aaron. That is, of priestly extraction. Observe that the celibacy of the clergj' was un- known to the ancient Jewish law, as to the prim- itive Christian church (i cor. 9: 5).— Elizabeth. 8 LUKE. [Ch. I. 8 And it came to pass, that while he executed the priest's office before God in the order of his course, 9 According to the custom of the priest's office, his lot was -i to burn incense when he went into the temple of the Lord. 10 And the whole multitude of the people were pray- ing without,'' at the time of incense. 11 And there appeared unto him an angel of the Lord, standing on the right side of the altar' of in- cense. j Exod. 30 : 7, 8 k Lev. 16 : 17 .... I Exod. 30 : 1 ; Rev. 8 : 3, 4. Mentioned only in the first chapter of Luke. She was a relative of Mary (ver. ae). 6, 7. And they were both righteous in the sight of God. For the meaning of this phraseology, comp. Rom. 3 : 20 ; 3 Cor. 7 : 12 ; Heb. 4 : 13 ; 13 : 21. It distinguished them from the priesthood generally, who were corrupt, and from the Pharisees, whose righteousness was in the sight of men only (ch. i6 : is ; Matt. 6 : i, 2, 6, 16) ; and it indicated simplicity of purpose and sincer- ity of life. — The commands and ordinances. The one indicates rather the moral, the other the ceremonial laws. — Blameless. Relatively, not absolutely. That absolute sinlessness is not in- dicated is evident from the implied rebuke of Zacharias in ver. 20. Paul uses the same word in respect to himself in Phil. 3:6," touching the righteousness which is in the law blameless," in describing Ills condition at the time when he was the " chief of sinners " (1 Tim. i : 12, 13, 15). Zacha- rias was righteous in the sight of God and blame- less in the sight of the people. — Well stricken in years. Their age is not known. See on ver. 18. 8-10. Not only was the original assignment of the time of service of the twenty-four courses determined by lot, but the work of each priest in each course was determined in the same man- ner — who should kill the sacrifice, who sprinkle the blood, who burn the incense, etc. This lot was cast every week, the members of the course meeting for the purpose in a room in the temple. The lot had fallen to Zacharias to bum the in- cense. The altar of incense in Solomon's temple (and the structure was probably essentially the same in Herod's temple), was cedar, overlaid with gold (1 Kings 6 : 20 ; 1 Chron. 28 : Is) ; it WaS a CUbit (about two feet) in length and breadth, and two cubits high ; it stood in the Holy Place before the vail which separated the Holy Place from the Holy of Holies. See plan of temple in notes to John, ch. 2. The incense itself was a mixture of sweet spices, described in Exod. 30 : 34-38 ; it was a symbol of prayer (psaim ui : 2 ; Rev. b : s), and when offered by the priest a bell was rung as, a signal to the people in the courts without, who all engaged in prayer in deep silence. To this feature of the Jewish ritual reference is supposed to be made in Rev. 8 : 1, 3. The whole scene is illustrated by an account in Josephus of a vision reported to have appeared toHyrcanus, the high- priest, when he was alone offering incense, which he " openly declared before all the multitude on his coming out of the temple." The incense was burnt twice a day, at 9 a. m. and 3 p. m. (Exod. 30 : 7, 8), in a censer, probably a pan for the car- riage of the coals, rather than the vase-like ves- sel, such as is now used in the Roman Catholic PRIEST OFFERING INCENSE. churches (Lev. 10 : 1 ; 16 : 12 ; 2 Chron. 26 : 19). In the accompanying illustration the altar is copied from an ancient one found at Gebal ; the staves were added to correspond to the description in Exod. 30 : 1-5. Catholics, in support of the modern practice of burning incense, cite the example of the Jewish church and the fol- lowing passages, Psalm 141 : 2 ; Sol. Song 3:6; 2 Cor. 2 : 14 ; Ephes. 5:2; Rev. 5 : 8-24. By Protestant divines it is believed to have been borrowed from the heathen churches, in which burning incense was common ; and the early Christian apologists, Tertullian, Lactantius, and others, assert that Christians do not burn in- cense. It is asserted by some to have been first introduced in the Christian church in the subter- ranean services in caverns and catacombs simply to purify the air, and that similarly candles were introduced to afford light ; but this appears to me not probable. 11-14. There appeared unto him an angel. This appearance is the first note in that " overture of angels " which introduced Christ to the world. An angel announces to Zacharias the coming of John the Baptist ; to Mary the advent of Christ himself ; then the character and superhuman origin of Christ to Joseph ; then to the shepherds that he is born ; then to Joseph Ch. I.] LUKE. 9 12 And when Zacharias saw hint^ he was troubled,™ and fear fell upon him. 13 But the angel said unto him, Fear not, Zacharias : for thy prayer is heard ; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John." 14 And thou shalt have joy and gladness ; and many shall rejoice" at his birth. 15 For he shall be great p in the sight of the Lord, and shall drink 1 neither wine nor strong drink ; and he shall be filled with the Holy Ghost, even' from his mother's womb. 16 And many of the children of Israel shall he turn to the Lord their God. 17 And he» shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom ' of the just • to make ready a people " prepared for the Lord. 18 And Zachanas said unto the angel. Whereby shall ) ; Judges 13 : 22. . . n vers. 60, 63 o verse B8 p ch. 7 : 58 q Numb. 6:3 r Jer. 1 : 6. Mark 9 : 12, 13 t Ps. Ill : 10 u 1 Pet. 2 : 9. .sMal. 4:S, 6; Matt. 11 : 14; Herod's design ; then again to Joseph the death of Herod (ver. se ; ch. 2 : 9 ; Matt. 1 : 20 ; 2:13, 19). On the general Scripture teaching respecting angels and their appearances to men, see Prel. Note above. — He was troubled, agitated; — and fear feH upon him. * * * Fear not. Ob- serve how the appearance of the heralds of Christ, both of his advent and of his resurrection, awaken fear, and how the response to the fears of man is always "fear not." Comp. ver. 30; ch. 3 : 10 ; Mark 16 : 6. The dispensation of awe and fear is supplanted by that of love (i John 4 : 18). — Thy prayer is heard. Favorably heard (eiauxovoj). For the meaning, see Matt. 6:7; Acts 10 : 31 ; Heb. 5 : 7, where the word is the same. A prayer may be heard and yet re- fused. The prayer referred to was not for the advent of the Messiah, but for a son. This per- sonal petition may have united with his prayers for the people and the nation. That this was a theme of his prayers, and the request to which the angel refers, is evident from the completion of the sentence. Nor is the surprise of Zacha- rias any indication of the reverse. God's gener- ous answers are perpetually a surprise to our un- belief (Acts 12 : 14, 15). — Joy and gladness. Joy and rejoicing; one the inward experience, the other the outward expression. Observe how each annunciation of the advent of the Messiah and of his presence is made the occasion for an incentive to joy (ver. 32; ch. 2 : 10-14; Matt. 1 : 21 ). Contrast the disclosure of Jehovah in the O. T. to the people (Exod. ch. 19), and see this contrast clearly set forth in Heb. 12 : 18-24. 15. Great in the sight of the Lord. The parents, too, were righteous in the sight of the Lord 1 (ve:. 5), who judgeth not according to outward appearances, but by the heart (1 Sam. u -. ^). The nature of this greatness is Indicated in what follows; he should have dominion over his own appetites, the animal nature being subordi- nate ; he should be fuU of the Holy Spirit, the spiritual nature being supreme ; and he should be faithful in genuine Christian work, preparing the way for the coming of the Lord.— Neither wine nor strong drink. The former the juice of the grape, the latter any fermented liquor not made from grapes. Both were for- bidden to priests during their service (Lev. 10 : 9), and to Nazarites altogether (Numb. 6 : 3). The special prohibition here shows the usage of the day not to be total abstinence. See Matt. 11 : 18 for the contrast between John the Baptist and Jesus Christ in this respect. — And he shall be filled with the Holy Ghost even from his mother's womb. From birth. Comp. Ephes. 5 : 18. The meaning here, as there, is that the inspiration and stimulant to the human faculties should come from above, not from below, through the spiritual, not the animal nature. Observe that here is at least one case in which the Spirit of God, and therefore, presumptively, regeneration is promised from infancy, and that in this case the condition of it is (1) godly pa- rentage ; (2) a son given in answer to prayer ; (3) and by the Nazarite vow consecrated to God from infancy. Why may we not believe that the children of godly parents, given in answer to prayer, and similarly consecrated, may be habit- ually regenerated at birth, and from the mother's womb, true children of God ? For he that is least in the kingdom of God is greater than John the Baptist (Matt. II : 11). Evidently here is at least one Scripture case of "infant regeneration." See also Jer. 1 : 15. 16, 17. Shall he turn to the Lord their God. Of the success of John the Baptist's ministry among the common people we have abundant evidence in the direct testimony of Matthew, Mark, and Luke (Matt. 3 : s, 6 ; Mark 1 : s ; Luke 3 : 1, 10) ; ui the incidental testimony of John (John 1 : 14) ; in the allusions of Christ to the crowds that attended his ministry (Matt. 11 : 7, 12) ; in the fear of the Pharisees to cast any reproach upon it (Matt. 21 : 25, 26). — Go before him. That is, before the Lord their God, in the person of the Messiah, who is God manifest in the flesh (l Tim. 3 : la), ImmanUCl, God with us (Matt, l : 28). — In the spirit and power of Elijah. The reference is to and the quotation from Mai. 4 : 6, and the language seems to me to imply clearly that John the Baptist fulfilled that prophecy. Certain Biblical scholars, however, regard his coming as only a partial fulfillment, and look for a literal second coming of Elijah before the second coming of Christ, which ap- pears to me to be inconsistent with the angel's language here, and with that of Christ in Matt. 11 : 14 and 17 : 11, 13. See notes there.— To turn the hearts of the fathers unto the 10 LUKE. [Ch. I. I know this ? for I ' am an old man, and my wife well stricken in years. iQ And the angel, answering, said unto him, I am Gabriel," that stand in the presence of God • and am sent " to speak unto thee, and to shew thee these glad tidings. 20 And, behold, thou shalt be dumb,? and not able to speak, until the day that these things shall be per- formed, because thou believest not my words, which shall be fulfilled in their season. 21 And the people waited for Zacharias, and mar- velled that he tarried so long in the temple. 22 And when he came out, he could not speak unto them : and they perceived that he had seen a vision in the temple ; for ne beckoned unto them, and remained speechless. T Gen. 17 : 17 .... w verse 26 ; Dan. 8 : 16 .... z Heb. 1 : 14 .... y Ezek. < children. Either literally, To produce domes- tic concord, the disruption of families being one of the most common signs of the decay of reli- gion in the community, and the beginning of moral chaos ; or figuratively, To turn the hearts of the fathers, the Israelites, to the Gentiles, the children — apostate, prodigal, outcast, but still children. This last interpretation, adopted by Lightfoot and Oosterzee, is confirmed by Isaiah 29 : 23 and 63 : 16, in which the Gentiles are treated as children, whom Israel, however, did not recognize ; by the actual ministry of John the Baptist, who preached to the Roman sol- diers and the publicans, as well as to the ortho- dox Jews (ch. 3 : 12, u) ; and by the ministry of EUjah, which included prophetically the heathen (i Kings 17 : 8-16 ; ch. 4 : 25, 26). This appears to me to be the best interpretation. — And the disobe- dient in (not to) the wisdom of the just. The corresponding language in Malachi is, And the heart of the children to their fathers. The clause is responsive to the preceding one ; the meaning is. He shall bring the Gentiles to accept the wisdom of righteousness. This is their in- heritance (Rom. 3 : 1, 2) ; in accepting it they repu- diate the folly of disobedience, which is the source of heathenism. " In (iv) is joined to a verb of motion {to turn), to express the fact that this wisdom is a state in which men remain when once they have entered it." — (Oodet.) Observe that righteousness is here, as elsewhere in the Bible, accounted the course of wisdom or pru- dence, and disobedience one of folly, and that the only true basis of peace in the church or community is the wisdom of righteousness. "Accursed be the peace and unity by which men agree among themselves apart from God." — (Calvin.) — To make ready a people pre- pared for the Lord. This was his mission, but it was only partially successful. The com- mon people, who heard him gladly, received with gladness the Messiah ; the scribes and Pharisees, who rejected the forerunner, rejected also the King, Several of Christ's disciples seem to have been selected from those of John the Baptist (john, ch. i) ; and after the latter's death his own immediate followers turned at once to Christ for sympathy (Matt. 14 : 12). 18. Whereby shall I know this? Evi- dently this was not the ecstacy of a visionary man, who imagined simply what he desired ; for when the promise was made he doubted and questioned. His unbelief was not greater than that of Abraham (Gen. 15 : 8 ; n : 7), whose faith is eulogized by Paul (Rom. 4 : 19). But the circum- stances were widely different. Abraham stood at the beginning of the history of the Church, before there had been vouchsafed any signs of God's gracious power ; Zacharias at the end of a long history of gracious interposition. Abraham had just been called out of idolatry, and had yet to learn the power and nature of the true God ; Zacharias was a priest, and from youth up trained in the knowledge and service of God. That which was remarkable faith in one was inadequate and culpable lack of it in the other. What, then, shall be said of our lack of faith, who stand unbelieving in this latter-day glory of a ripened Christianity ? — For I am an old man. The Levites were superannuated at the age of fifty (Numb. 8 : 24, 25). According to Light- foot, this was held by the rabbis not to apply to the priests. It might apply, and still the won- der of Zacharias be natural. For if he was ap- proaching fifty and had no child, he would not hereafter expect one, and there is nothing in the narrative to imply that the birth of John the Baptist was in any sense miraculous or super- natural. 19-22. I am Gabriel. Only two angels are mentioned by name in the Scripture, Gabriel and Michael. The former is the revealer of messages of grace to man (Dan. 8 : IS-IS; 9 : 21-23; Luke 1 : 26-29) ; the latter appears rather in the attitude of ex- ecutor of the divine judgments (Dan. 12 : i ; jude 9 ; Rev. 12 : 7). Thus they represent the two aspects in which God is presented to us in the Bible, as Redeemer and Judge. It has been said that Biblical angelology is derived from the Persians, but It preceded the contact of the Jews with the far East (Oen. is : 2, etc. ; 19 : 1, etc. ; 28 : 12; 32 : 24), and iS more simple ; and religious beliefs do not proceed from the complex and elaborate to the simple. — Thou shalt be silent and not able to speak. The first clause indicates a fact, silence ; the second clause the cause of it, inability to speak. There is not, therefore, exactly a repeti- tion, though the form of the sentence gives in- tensity to the prediction. The dumbness is a sign rather than a punishment, though a sign that is a punishment for unbelief. — Because he tarried so long in the Temple. Where Ch. I.] LUKE. H 2^ And it came to pass, that, as soon as the days of hisministration were accomplished, he departed to his own house. 24 And after those days, his wife Elisabeth con- ceived, and hid herself five months, saying, 25 Thus hath the Lord dealt with me, m the days wherein he looked on mc, to take'' away my reproach among men. 26 And in the sixth month the angel Gabriel was sent from God, unto a city of Galilee, named Naza- reth, 27 To a virgin » espoused to a man whose name waa Joseph, of the house of David ; and the virgin's name was Mary. 28 And the angel came in unto her, and said, Hail, thou that art highly favoured,'' the Lord " is with thee : blessed art thou among women. 2g And when she saw him^ she was troubled at his saying, and cast in her mind what manner of salutation this should be. 30 And the angel said unto her. Fear not, Mary ; for thou hast found favour wi}h God. 2 Gen. 30 : 23 ; 1 Sam. 1:6; Isa. 64 : 1, 4 a Matt. 1 1 . b Dan. 9 : 23 . . Judges 6:12. probably the priest ordinarily remained only long enough to burn the incense. The people without were praying at the time, and this delay made a delay in the public religious service. — They perceived that he had seen a vision. By some excitement in his manner or appearance in his face. Perhaps his countenance shone like that of Moses on descending from the mount, and that of Christ after the transfiguration (Exod. 34 : 29, 30 ; Mark 9 . is). 23-25. The days of his ministration. The week of his appointed temple service. This indicates that he was not, as Ewald, Alford, and others suppose from ver. 63, deaf as well as dumb ; if so, he could hardly have continued his ministrations. — Hid herself five months. Lived in retirement, a natural course of conduct. This was probably continued until the birth of John the Baptist ; the five months are specified to designate the time of the annunciation to Mary (ver. se).— To take away my reproach among men. To be childless was among the Jews, and stiU is in the Orient, a special mark of divine disfavor, and a disgrace as well as a mis- fortune. The course of Sarah (cen. le : 1-3) and of Rachel (Gen. 30 : 1, etc.) Strikingly illustrates this fact, Ch. 1 ! 26-80. THE ANNUNCIATION. THE BIRTH OF JOHN THE BAPTIST. The chabacteb and the tette BLESSEDNESS OP THE ViKGiN Mart (vers. 28-30 ; 43-45 ; 48, 49).— The character and mission of Christ : Sa- viour ; Son of God ; King (vers. 31-33).— His super- natural BmTH (ver. 35). — The past providence OF God the future hope op the godly (vers. 50-55). — Man's obedience fulfills God's promise (vers. 59-64).— A PSALM OF redemption— The Gospel pro- phetically PREACHED (vers. 67-79). Comparing the account with that in Matthew, the course of events appears to have been as fol- lows : First, the annunciation of the birth of John the Baptist was made to Zacharias in the temple ; then, five months later, the annuncia- tion of the birth of Jesus to Mary here described ; several months subsequent, and after conception has taken place, the fact becomes known to Joseph, who supposes his betrothed to have been unfaithful, and is determined to put her away, but is prevented by the revelation made to him in a dream (Matt, i : 19-21) ; subsequent to which revelation she makes the journey to Elizabeth re- corded in this chapter. For fuller chronological statement, see note on Birth of Jesus, Matt. ch. 3, Vol. I., p. 64. 26, 27. In the sixth month. After the five months referred to in ver. 24, and therefore a little more than three months before the birth of John the Baptist. — The angel Gabriel. See on ver. 19. — Named Nazareth. This village, about five miles west of Tabor, reposes in a beautiful val- ley, secluded by surrounding hills. Sheltered by them from the bleaker winds of the north, it lux- uriates in the fragrant blossoms and ripened fruits, pomegranate, orange, fig, and olive. The modern town stands on the site of the ancient one, which has, however, been entirely destroyed. The present population is about o,000 — Greeks, Latins, Maronites, and Moslems. The neighbor- ing hUl commands a magnificent view of the sur- rounding country. From it the traveler may see, on the north, the snowy peaks of Hermon ; on the east, over the intervening hUls, a glimpse of the Sea of Galilee ; closer at hand, the Mount of Beati- tudes ; and not far distant, Cana, where the water was made wine ; Nain, where the widow's son was raised ; Endor, where the witch appeared to Saul ; Jezreel, the famous residence of Ahab ; and Mount Carrael, the retreat of the prophet Elijah. "This vaUey (of Nazareth) was in Israel, just what Israel was in the midst of the earth — a place at once secluded and open ; a solitary re- treat, and a high post of observation, inviting meditation, and at the same time affording op- portunity for far-reaching views in all direc- tions." — {Oodet.) — Espoused to a man named Joseph. Espousal was a more formal act in that age and country than with us. See Matt. 1 : 18.— Of the house of David. This fact is only asserted of Joseph ; but that Mary was also of the lineage of David is implied by vers. 33 and 69, and by Rom. 1 : 3. Comp. Psalm 133 : 11 ; and see note on Matt. 1:1, 28, 29. And the angel came in unto her. Perhaps while she was praying. That she was a woman of piety is evident from the narrative here.— Hail, highly favored; the Lord is with thee. Or, The Lord be with thee. The 12 LUKE. [Ch. L 31 And, behold, thou ^ shalt conceive in thy womb, and bring forth a son, and shalt call his name JESUS. 32 He shall be great,^ and shall be called the Son' of the Highest : and the Lord God shall give unto him the throne s of his father David : 33 And he shail reign over the house of Jacob for ever- and of'' his kingdom there shall be no end. 34 Then said Mary unto the angel, How shall this be, seeing 1 know not a man ? 35 Ana the angel answered and said unto her, The d Isa. 7:14; Matt. 1 : 21 e Matt. 12:42 f Heb. 1 : 2-S g 2 Sam. 7 : 11, 12 ; Isa. 9 : 6, 7. .. .h Dan. 7 : 14, 27 : Micah 4 : 7. NAZAKETH. passage may be rendered either as a declaration or as a salutation. — Blessed art thou among women. Not, Thou shalt be blessed, i. e., hon- ored, by women ; but, Thou art selected from among women to be especially blessed by God. Throughout this colloquy there is no hint that Mary is other than an ordinary woman ; no sug- gestion that she was bom without sin or pos- sessed a supernatural character ; no basis for the reverence paid to her by the Romish church or for the dogma of Immaculate Conception. — Troubled. Rather, agitated, which is the true meaning of the original ; here not merely put in trepidation or fear, but subjected to conflicting emotions — awe, fear, hope, perplexity. 30-33. The message of the angel consists of four parts : first, a reassurance, Fear not, etc. This appearance is a sign of the divine gracious- ness and favor, not of divine judgment. Second, a promise, TTiou shalt bring forth a son. This promise is the same as that made to Elieabeth through Zacharias, and yet, both in the circum- stances of the women and the character of the son, foretold how different ! Third, a command, TTiou shalt call his name Jesus, i. e., Saviour. This command was afterwards repeated to Joseph, and the reason for it given, "For he shall save his people from their sins" (Matt, i : 21). Fourth, a prophecy, concerning the character of the prom- ised son. This last indicates (1) his character, He shall be great, i. e., as John the Baptist, "in the sight of the Lord " (ver. 15) ; (2) his name. He shall be called Son of the Highest, i. e., of God, who is in the O. T. often designated as Most High (Numb. 24 : 16 ; 2 Sam. 22 : 14 ; Psalm 7:17; 67 : 2, etc.) ; (3) the Ob- ject of his birth, that he may become King, having a kingdom without end. Before his birth he is heralded as not only Jesus, i. e., Saviour, but as King of Israel ; just before his death he declares to Pilate that it was as King he came into the world ; and the last glimpse which the N. T. af- fords of him, in the prophetic vision of John, is as King of kings. His own language to Pilate in John 18 : 37, interprets the language of the angel here, and indicates the nature, both of his king- dom and of the allegiance that is due to him — the allegiance of the heart and life to absolute truth. It is possible that to Mary this prophecy meant only that her son, the long-promised Messiah, should be temporal King of the Jews, but the language itself, "Of his kingdom there shall be no end," implies much more. The case is one in Ch. L] LUKE. 13 Holv Ghost shall come upon thee, and the power of the Hignest shall overshadow thee- therefore also that holy thing which shall be born of thee shall be called' the Son of God. 36 And, behold, thy cousin Elisabeth, she hath also conceived a son in her old age : and this is the sixth month with her who was called barren. 37 For J with God nothing shall be impossible. 38 And Mary said, Behold the handmaid* of the Lord ; be it unto me according' to thy word. And the angel departed from her. 39 And Mary arose in those days, and went into the hill country with haste, into a" city of juda ; 40 And entered into the house of Zacharias, and sa- luted Elisabeth. 41 And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb ; and Elisabeth was filled with the Holy Ghost : 42 And she spake out with a loud voice, and said, Blessed " art thou among women, and blessed is the fruit of thy womb. 43 And whence is this to me, that the mother of my Lord ° should come to me ? 44 For lo, as soon as the voice of thy salutation sounded in mine ears, the babe leaped in my womb for joy. Johnl :34....j Matt. 19 : 26 ; Rom. 4 : 21....k Ps. 116 : 16... .1 Ps. 119 : 38....m Josh. 21 : 9-11. o John 13 : 13. 1 verse 28 ; Judges 5 : 24. . . . which the historical fulfillment adds to the sig- nificance of the prophecy ; this is not remark- able, since God is always better than even his word ; hia performance outruns his promises. 34-37. How shall it be f^iNot now caw, but how shall it be. She does not doubt as Zacharias (ver. 18), but accepting the prophecy of the angel as to the fact, inquires of him as to the man- ner of its fulfillment. — The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee. We are not to seek an interpretation of this metaphor either in the brooding of the bird, protecting her eggs, nor in the descent of the Sheckinah upon the mountain top, or in the tabernacle, but simply to accept it as a delicate way of express- ing the fact that the conception should be super- natural and miraculous, the life being created by the direct interposition of the Spirit of God. As the new life in the individual is born of the Holy Spirit (John 3 : 5), so is He that is the Life of the world. — Therefore, also, that holy one w^hich shall be born of thee shall be called Son of God. Not, Shall be, but Shall be called. The supernatural birth does not consti- tute Jesus the Son of God ; it only constitutes the reason why he is recognized as such upon the earth. He existed before this supernatural birth (John 8 : 58 ; 17 : 5), and the general teaching of Scrip- ture implies that the relationship between the Father and the Son implied by the phrase " Son of God," is not merely temporal and accidental, but eternal and inherent. Thus God is here and in other passages (phii. 2:9; Heb. 1 : 9) represented as bestowing on the Son authority, and he is represented as returning it to the Father when his mediatorial work is ended (1 cor. 15 : 24-28). But that he may dwell upon the earth, a phy- sical body must be provided for his indwelling; and this was thus supematuraUy begotten, be- cause it was fitting that the Son of God should tabernacle in a body itself bom of God ; and thus the supernatural birth became to men the evi- dence that he was God's only beloved Son ; it did not make him so, but it afforded their justifica- tion for giving him this title. — Thy cousin £lizabeth. The original only indicates a blood relative, not the nature of the relationship. — Hath conceiyed. Though Mary has not asked for a sign, one is given her. The phrase who was called barren indicates that among her friends and relatives all hope of child-bearing for her was past. Mary accordingly accepts it as a sign from God in attestation of his word and in support of her faith.— For with God nothing shall be impossible. "The laws of nature are not chains which the Divine Legislator has laid upon himself ; they are threads which he holds in his hand, and which he shortens and lengthens at will." — (Oosterzee.) In respect to the way in which his word to Mary was fulfilled, and the time of the fulfillment. Scripture is silent, and reverence for Scripture should be. We know too little of the origin of life, which is always a new manifestation of divine power and grace, to undertake an explanation of the method in which this life was imparted by the over- shadowing of the Holy Spirit to the mother of Jesus. 38. Not even the Bible affords a more striking illustration of the simplicity of faith than Mary. She attests her consecration to her Lord by sur- rendering herself to his wUl and accejjting the sacred trust of maternity. She does this with the knowledge that it must subject her to the suspicion of her husband, and to possible es- trangement from him, to scandal among her neighbors, to the impairing of that fair fame which is dearer to the maiden than life itself. In fact, her husband did suspect her, and would have divorced her but for a divine revelation (Matt. 1 : 19-21 ) ; the later rabbinical books accuse Mary of a violation of her marriage vows ; and it would appear from the innuendoes of Christ's accusers that this charge was secretly whispered in his own lifetime (John ? : 27 ; 8 : 41). 39-41. This fact indicates that Mary was a woman of no little force of character, for to take such a journey alone was an exploit not unat- tended with danger.— In those days. About that time ; not necessarily immediately. — Into the hill country. Of Judah ; the central part, an elevated plateau from 1,500 to 2,.500 feet above the level of the sea, and here employed in dia- 14 LUKE. [Ch. I. 45 And blessed £s she that believed : for there shall be a performance of those things which were told her from the Lord. 46 And Mary said, My p soul doth magnify the Lord, 47 And my spirit hath rejoiced 1 in God my Saviour. 48 For he hath regarded the low"' estate of his hand- maiden : for, behold, from henceforth all generations shall call me ' blessed. 49 For he that is mighty' hath done to me great things ;" and holy ' is his name. 50 And " his mercy is on them that fear him, from generation to generation. 51 He" hath shewed strength with his arm; he hath scattered the^ proud in the imagination of their hearts. 52 He ^ hath put down the mighty from i^eir seats, and exalted them of low degree. 53 He » hath filled the hungry with good things, and the rich he hath sent empty away. 54 He hath holpen his servant Israel, in"" remem- brance of Ais mercy ; 55 As he spake *= to our fathers, to Abraham, and to his seed for ever. 56 And Mary abode with her about three months, and returned to her own house. 57 Now Elisabeth's full time came, that she should be delivered ; and she brought forth a son. 58 And her neighbours and her cousins heard how the Lord had shewed great mercy upon her ; and they "■ rejoiced with her. p 1 Sam. 2:1; Pa. 34 : 2, 3.. . .q Ps. 35 : 9 ; H»b. 3 : 18....r Ps. 136: 23.... s ch. 11 : 27 ; Mai. 3 : 12.... t Gen. 17 : 1. .. .u Ps.71 : 21 ; 126:2, 3; Ephes. 3 : 20. . . .V P«. Ill :9....w Gen. 17:7; Exod. 20 : 6 ; Ps. 103 : 17. .. .x Pa. 98:1; Isa. 61 : 9 ; 62 : 10; 63 : 6. . . y 1 Sam. 2 : 9 ; Dan. 4:37....! ch. 18: 14; Job 8 : ll....a 1 Sam. 2 : 6....b Ps.98:3....o Gen. 17 : 19 : Ps. 132 : 11.... d verse 14. tinction from the plains of Judah bordering the sea and the desert. The city is unknown, probably was unknown to Luke. The language is indicative of his accuracy and truthfulness. A writer of myths would have fixed on the site of this meeting between Mary and Elizabeth. There is no ground for reading TJie city ofJuitah instead of ^ city of Judah. This is purely con- jectural, and without support. — The babe leaped in her womb. Possibly, though not necessarily, the first manifestation of life. 42-45. In this ode the language of Elizabeth is that of an inspired prophet ; this is evident both from the language of the preceding verse and from the fact that she had no ordinary means of knowing the promise made to Mary. — Blessed art thou among women. Among, not by; see on ver. 28. — The babe leaped in my womb for joy. A poetical expression, not to be taken literally, as implying actual con- sciousness or emotion in the unborn chUd. — Blessed is she that believed. A character- ization of Mary as one whose remarkable trait was her faith. — For there shall be a per- formance. This is a special prophecy respecting Mary ; it is also the enunciation of the great law, She that believes is always blessed, for the min- istry of grace is upon the principle, "According to your faith be it unto you " (Matt. 9 : 29). 46-55. This hymn of praise has the fragrance of the O. T. poetry ; parts of it are probably un- consciously borrowed from Psalms, with which Mary was from her childhood familiar. Comp. the passages cited in the marg. refs., and espe- cially the analogous song of Hannah in 1 Sam. 21 : 1-10. But that belongs to the O. T. and this to the N. T. ; in this, therefore, there is none of that personal exultation over enemies which characterizes the song of Hannah and most of the triumphant odes of David. It is a hymn only of grace and glory. It consists of three clauses : in the first, Mary gives thanks for the divine goodness to herself (vers. 46^9) ; in the sec- ond, she magnifies the general power and grace of God in the whole course of divine providence (vers. 60-53) ; in the third, she emphasizes the re- demption now afforded to Israel through her. — God my Saviour. Her personal Saviour, be- cause of her faith in the Jesus promised her. To her he is already the One who saves from sin those that trust in him (Matt. 1 : 21). — Shall call me blessed. This does not justify paying any peculiar reverence to the Virgin Mary ; for what she declares is simply that all generations shall recognize, not her holiness or influence in inter- cession, but her happiness in being selected to be the mother of the Messiah. — He that is mighty. He whose might has no higher mani- festation in nature than the creation of man, affords the highest manifestation of that divine might in the creation of the life of the perfect man, Christ Jesus. — And his mercy is on them that fear him. Verses 50-53 describe God's character as illustrated by his dealings with the nations, especially Israel. Analogous are such Psalms as 105, 106, 107. "She ascribes to the providence or judgments of God what ungodly men caU the game of fortune. "^(Ca^ vin.) — He hath showed strength with his arm. In all the history of Israel. — He hath scattered the proud. As the Midianites be- fore Gideon, the army of Sennacherib, etc. — He hath put down the mighty. As Pharaoh, Nebuchadnezzar, Belshazzar. — And exalted them of low degree. As Joseph, Moses, Da- vid.— He hath filled the hungry, * * * the rich he hath sent empty away. Lit- erally true in such contrasts as that of Ahab and the woman of Zarephath (1 Kings n : 1-14) ; spirit- ually fulfilled by Christ in such instances as those of the leper and the rich young ruler (Matt. 8 : 1-4 ; 19 : 16-22).— He hath holpen his servant Israel in remembrance of his mercy. Literally, He hath taken hold of Israel his child to remeiriber mercy ; i. e., his visitation to Israel is one for the purpose of mercy, not of judgment. The words as he spake to our fathers should be in parenthe- ses. This merciful visitation is in fulfillment of ancient prophecy ; but the mercy itself is shown to Abraham and to his seed forever. The birth Ch. L] LUKE. 15 59 And it came to pass, that on the eighth day they came to circumcise the child ; and they called him Zacharias, after the name ot his father. 60 And his mother answered and said, Not j«j / but he shall be called John. 61 And they said unto her, There is none of thy kin- dred that is called by this name. 62 And they made signs to his father, how he would have him called. 63 And he asked for a writing table, and wrote, say- ing, His name is'= John. And they marvelled all. 64 And his mouth f was opened immediately, and his tongue loosed^ and he spake, and praised God. 65 And fear came on all that dwelt round about them : and all these savings were noised abroad throughout all the hill country of Judaea: 66 And all they that heard them laid them upe in their hearts, saying. What manner of child shall this be ! And the hand ^ of the Lord was with him. e verse 13 .... f verse i .g ch. 2: 19, SI....! Ps. 80 : 17. of the Messiah was in fulfillment of a promise to the patriarch (Gen. 12 : 1-3 ; it : 1-8), as interpreted by Paul (Gal. 3 : 16). 56-58. Now Elizabeth's full time came. This would be about three months after Mary's visit to her ; and this would perhaps imply that Mary remained till John was born, but the phraseology which places the account of the birth after Mary's departure, implies the re- verse. — And they rejoiced with her. "Ori- entals rejoice exceedingly over the birth of sons, for he is not only to perpetuate the memory of his father, but is expected to be the support and dependence of his mother, and of the rest of the family, in a country where unprotected woman is most cruelly oppressed, and the widows and the fatherless even of the wealthiest are often reduced to penury and want." — {Van Lentup's Bible Lands.) For illustration, see Gen. 16 : 4^11 ; 21 : 8 ; 29 : 33. 59-64. They came to circumcise the child. As enjoined upon all the descendants of Abraham (Gen. 17 : 12). The name was given then, as it is with us at christening ; the reason alleged is that at the institution of circumcision the names of Abram and Sara were changed to Abraham and Sarah (Gen. 17 : 5, 15). Circumcision is stUl practiced among the Jews on their chil- dren at the age of eight days ; among the Arabs at 13 years, probably from the fact that Ishmael, their ancestor, was of that age when circumcised (Gen. 17 : 25) ; among other Mohammedans when they are able to repeat intelligently the Moslem profession of faith, "There is no God but God, and Mohammed is his prophet." Baptism ap- pears to have been practiced among the Jews only on converts fi-om heathenism and their families. — His mother answered, No; but he shall be called John. Meyer thinks that this fact had been supernatu rally communicated to her ; Alford thinks not, and supposes that she had learned it from her husband. But unless her suggestion was the result of a supernatural impulse, why should it be reported at all ? — They made signs to his father. An indica- tion that he was deaf as well as dumb. If not, he would have heard and understood the confer- ence between his wife and his friends. — He asked for a writing table. Writing tablets among the ancients consisted of a thin piece of wood, covered on one side with wax, on which the writing was done by means of a stylus, an iron instrument resembling a pencil in size and shape, sharpened at one end to form the charac- WRITrSG TABLET. ters, and made flat and circular at the other, to obliterate what had been written when desired. The ordinary tablet consisted of two or more leaves hke the modem school- slate, one side only of each leaf being covered with wax, and the wooden edge of each leaf being raised to prevent the wax sides from rubbing against each other. These tablets were used for accounts, wills and legal documents, for letters, and by pupils in school. Such tablets continued to be used down to the middle ages. Another form is still used in the East, made of wood ; the stu- dents write on them with chalk or charcoal. — And they marvelled all. Another indication that Zacharias was deaf as well as dumb. " There would be nothing wonderful in his ac- ceding to his wife's suggestion, if he had known it ; the coincidence, apparently without this knowledge, was the matter of wonder." — (Al- ford.) — And his mouth was opened imme- diately. The angelic prophecy (ver. 1.5) being now fulfilled, and partly by the obedience of Zacharias himself in naming the babe John. 65, 66. The supernatural character of John's birth and the circumstances attending it, pre- pare the way for his ministry. The people, in consequence, were ready to believe him a pro- phet, and to give heed to him when he began 16 LUKE. [Ch. I. 67 And his father Zacharias was filled with the Holy- Ghost, and prophesied, saying, 68 Blessed ' be the Lord God of Israel ; for he hath visited and redeemed his people, 69 And hath raised up an horn of salvation J for us, in the house of his servant David ; 70 As he spake '' by the mouth of his holy prophets, wnich have been since the world began : 71 That we should be saved ' from our enemies, and from the hand of all that hate us ; 72 To perform the mercy protnised to our fathers, and to " remember his holy covenant ; 73 The oath " which he swore to our father Abra-. ham, 74 That he would grant unto us, that we, being de- livered out of the hand of our enemies, might serve him ° without fear, 75 InP holiness and righteousness before him, alii the days of our life. 76 And thou, child, shalt be called the Prophet of the Highest : for thou shalt go "■ before the face of the Lord, to prepare his ways ; 77 To give knowledge of salvation unto the people by the remission " of their sins, i Ps. 72- 18 i Ps. Ill : 9....k Jer. 23: 6, 6 ; Dan. 9 : 24... .1 Isa. 54 : 7-17 ; .Ter. 30 : 10, 11.... m Lev. 26 : 42 ; Ps. 105 :8-10;Ezek. 16 : ( nGen. 22 : 16, 17 Rom. 6 : 22 p Titus 2 : 11, 12; 1 Pet. I : 14, 15 q Rev. 2 ; 10 r Mai. 3 : 1 s Acts 6 : 31. preaching. Three elements are mentioned as constituting his peculiar fame : (1.) Fear, I. e., awe ; a recognition of the supernatural presages which accompanied his birth. This is the mean- ing often belonging to the word ((/^d^io?), here rendered/ean (2. ) A wide-extended fame. The story of his birth went throughout the hill country of Judea. God employed especial means to prepare for the Messiah the district most prejudiced by its education and the influence of its hierarchy against Him. (3.) An expectancy. The people remembered these events and waited, wondering what a child so born would become in his manhood. — The hand of the Lord was with him. The hand is a symbol of power in the Bible ; here the meaning is that the fulfill- ment of the promise of ver. 15 was seen even in his childhood, and kept alive the wonder and ex- pectation of the people. 67-71. Zacharias was filled w^ith the Holy Ghost and prophesied. These words characterize the psalm of thanksgiving that fol- lows. It is neither, on the one hand, the natural CKultatiou of a father and a patriot, who rejoices because his son is to take an eminent part in what he believes to be simply a political reform and become the deliverer of an apostate and op- pressed people, nor, on the other, an exposition of the Gospel, the full significance of which not even the immediate apostles of Christ compre- hended till after their Lord's death. It is pro- phecy, in which the speaker, inspired by the Holy Ghost, uttered what he did not and could not fully comprehend, and in which the hopes of the temporal kingdom, which Zacharias shared wifh all the best people of his age, mingled with but became prophetic of that spiritual deliver- ance which his Words foreshadow, and of which he must have had some conception. Like all prophecy it is clearer to us in the light of its his- toric fulfillment than it could have been to him who uttered it. — Blessed be the Lord God of Israel. The Father who sends the Son, the Horn of salvation, the Day-spring from on high, and in him visits and redeems his people. — He hath visited. The original {inioyAnrofiat) in- dicates a visit for succor, as in Matt. 25 : 36 ; Acts 7 : 23, note ; James 1 : 27.— And redeem- ed. Ransomed as from bondage; see John 8 : 32, 34-36.— And hath raised up a horn of salvation for us. For the interpretation of this favorite metaphor of power with the Hebrew poets, see Deut. 33 : 17 ; Psalm 75 : 10 ; 132 : 17 ; Jer. 48 : 25. The symbol is borrowed from the animal kingdom, the horn of the bull, the uni- corn, the ram, being a prominent weapon both of offence and defence, (see Dan. ch. 8 : .3-12, 20-24). Hence to " defile the horn in the dust " (job. le : is) pi\ . nts a figure of a dying ox or stag, prostrate, with his useless horns covered with dirt. Hence, too, the horns of the altar were a refuge to those fleeing from enemies, being a symbol of divine power (1 Kings 1 : 60 ; 2 ; 28). Jcsus Christ is not only the love and grace but also the power of God (Rev. 5 : 12), but a powcr unto salvation (Rom. 1 : le) ; the horn is a horn of salvation. — Which have been since the world be^an. The ob- ject of all prophecy is the same ; it points for- ward through partial and incomplete fulfillments to the life, the svifferings, the victory, and the final coronation of Jesus as Lord of all. — Salva- tion from all our enemies. This qualifies and defines the salvation referred to in ver. 69, the intermediate clause being parenthetical. Thus the passage reads, "Hath raised up a horn of salvation * * * (as he spake by the mouth of his holy prophets * * *) salvation from our enemies," etc. To Zacharias the salvation an- ticipated undoubtedly included a deliverance from Roman misrule ; but that, even in his thought, it included much more is evident from the language of vers. 74, 75, where it is combined with anticipations of a holy and righteous service of God. 72-75. The oath which he swore to our father Abraham. Gen. 24 : 16-18, as interpret- ed by Gal. 3 : 13-17.— Might serve him with- out fear. See 1 John 4 : 18. Liberty to serve God according to the individual conscience, i. e., religious liberty in the largest sense, is one of Christ's gifts to the world ; it does not date from the Puritan settlement of this country. — In holiness and righteousness. The one repre- sents inward purity, the other outward activity ; the one the inward but negative quality, the other the outward but affirmative quality ; the Oh. IL] LUKE. 17 78 Through the tender mercy of our God ; whereby the dayspring from on high hath visited us, 79 To ' give light to them that sit in darkness and in the shadow of death, to guide our feet into the viraj' of peace. 80 And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. CHAPTER II. AND it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed. 2 (And this taxing was first made when Cyrenius was governor of Syna.) t Isa. 9 : 2 ; 49 : one absence from stain, the other positive ser- vice. 76-80. Called the Prophet of the High- est. In contrast with ver. 32, where Jesus is called Son of the Highest. The one is the prince, the other only the herald. Called, indicates that he should not only be a prophet but should be recognized as one. See Matt. 14 : 5 ; 21 : 26. — To prepare his Avays. As indicated in the next clause, viz., by giving a knowledge of sal- vation, not only a prophecy of its advent but also a description of its true nature. See ch. 8 : 1-18. Christ gives salvation, John only a knowledge of salvation. Comp. Matt. 1 : 31. — By the remission of their sins. The remainder of the sentence embodies the Gospel in brief. It promises (1) salvation, (2) not merely political but spiritual, a remission of and redemption from sin, (3) indicates the cause, the divine mercy (comp. John 3 : 16 ; Epiies. 2:4-8); (4) and prom- ises the result, light to eyes in darkness, and peace to feet straying in paths of sorrow and perplexity. Wfiereby the day-spring hath visited should rather be rendered, in which the dawn hath visited. Tender mercy is the atmosphere in which the Gospel of Christ has its birth and life, as spring has its origin in the light and warmth of a summer sun ; and it is a dawn to those in dark- ness (isaiah 9:2; Matt. 4 : 15, 16, notes). Them that sit in darkness includes the whole human race. Comp. Ephes. 3:3; and observe there what is implied by the promise here " to guide our feet into the way of peace." — The child grew and waxed strong in spirit. Comp. ch. 3 : 52, note. The one phrase refers to his physical, the other to his intellectual and spiritual growth. — In the des- erts. The desert of Judea, a sparsely inhabited country bordering on the Dead Sea. The word Indicates an uncultivated, not necessarily sterile, region. There is no ground for the surmise that John joined the Essines or received his education among or from them. Rather the reverse is im- plied, namely, that from early youth his educa- tion was that of studying and meditating in soli- tude, and his only teacher God, interpreted to him through nature, the Bible, and the direct in- fluence of the Holy Spirit. MILIATION AND THE HEAVENLY GLORY OP THE INCAR- NATION. — The first preaching op the GIospel. — Its BECEPTION IN HEAVEN ; UPON EARTH. 1,2. Caesar Augustus. Emperor of Rome, and immediate successor of Julius Caesar. Ju- dea, though not at this time a province of Rome, was tributary to her. — That all the world should be taxed. Rather, that a census of the population should be taken, probably as a pre- paration for taxation. By all the world is meant not merely all the land of Judea, a meaning which the Greek word (olzonuivj;) will not bear, but the whole Roman Empire. A general survey of the Roman Empire, commenced under Julius Caesar, had been completed b. c. 13 ; it was fol- lowed by Augustus with a more particular survey. Ch. 2 : 1-20. THE BIRTH OF JESUS. God uses all INSTRUMENTS TO PULFILL HIS WILL.— C.«SAR UNCON- SCIOUSLY PREPARES For CHKIST. — The EARTHLY HU- COIN OF C^SAR AUGUSTUS. After his death there was found written by his own hand a statistical account of the Empire, in- cluding the tributary kingdoms, and embracing the number of the citizens, of the allies under arms, of the fleets, and of the tributes and taxes. The enrollment here described was one prepara- tory to some such census and survey of the Em- pire. — And this taxing was first made when Cyrenius was governor of Syria. Cyrenius or Quirinius was governor of Syria for a period of 5 years, from the 6th to the 11th year after Christ's birth. At that time he took a cen- sus of the Holy Land for the purpose of taxa- tion, referred to in Acts 5 : 37, and described in Josephus's Antiq. 18 : 1. He was sent with Co- ponius partly for that purpose. This fact pre- sents a chronological diflBculty, which has given rise to prolonged discussions. Skeptical writers argue from it the untrustworthiness of Luke'8 18 LUKE. [Ch. TI. 3 And all went to be taxed, every one into his own city. 4 And Joseph also went up from Galilee, out of the city of Nazareth, into Judaea, unto the city of David, which is called Bethlehem, (because he was of the house and lineage of David,) 5 To be taxed with Mary his espoused wife, being great with child. 6 And so it was, that, while they were there, the days were accomplished that she should be delivered. 7 And she" brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger ; because there was no room for them in the inn. n Matt. 1 : 25. narrative, on the ground that he puts the enroll- ment six years before it really took place. And the question of date is not unimportant, for, ac- cording to Luke, this enrollment explains how Christ, though of GalUean parentage, was bom in Bethlehem, while Matthew fixes the date of the birth during the reign of King Herod, who died before the enrollment spoken of by Jo- sephus. The principal explanations of this are as follows: (1.) For this taxing was first made, read This taxing was made before that Cyrenius was governor. The Greek is capable of this transla- tion, and the same phraseology {nniutog with gen.) is used by John with this signification. The Greek student will do well to compare John I : 15, 30 ; 15 : 18 ; Luke 2 : 31. (3.) Some scholars read, This taxing was first completed when, etc., but this translation (of the verb ylvouui) would hardly have been suggested but for the purpose of escaping the chronological difficulty. (3.) Others read, This taxing itself was first made when, etc.; this supposes that the account dis- tinguishes between the enrollment at this time and the taxing afterwards under Cyrenius. (4.) Wordsworth suggests. This enrollment became the first when, etc., I. e., after the more famous en- rollment six years later ; this was designed to dis- tinguish it as the first enrollment, an improbable rendering. (5. ) Dr. Woolsey {Smithes Bib. Diet., art. Cyrenius) argues that the word rendered governor, is one of a more general import, and that Quirinius may have occupied some special oflice as commissioner, sent on for the very purpose of inaugurating this enrollment, and afterwards made governor, and completing it. This is not improbable. (6.) Zumpt has shown that there is Bome reason to believe that Cyrenius was twice governor. This view is maintained at length by Alford and approved by Schafl, but doubted by Godet. It is unnecessary definitely to decide be- tween these various explanations ; it is certain that Quirinius was active in an official capacity in the East at this time ; there is nothing in his- tory inconsistent with the probable supposition that the enrollment began at this time, the first enrollment ever made of the Jewish population under the Koman government ; that it was sus- pended owing to the death of Herod and the con- sequent political changes ; that it was again in- augurated and followed by taxation ; and that this completion of it gave rise to the insurrection under Judas. Whether the preliminary enroll- ment here was under Cyrenius as governor or as commissioner, or not under him at all, is a matter of secondary importance. 3-5. And all went to be enrolled. The Roman method of enrolling would have taken the names, etc., at the place of residence. But Judea was still an independent, though tributary kingdom ; the enrollment was therefore taken according to Jewish usage, which was adapted to the ancient division of tribes and families. The Jewish law aimed to preserve the family, tribal, and local attachments. Mary naturally accompanied him, for, under the Roman law, women were subject to a capitation tax. The fact that she accompanied him to Bethlehem indicates that she too was of the house of David. 6, 7. Wrapped him in swaddling clothes. "As soon as a babe is born it is washed in salted SWADDLING CLOTHES. water, clothed, and swathed in a long bandage or swaddling cloth, three or four inches wide and about ten feet long, which is firmly wound around it from the neck downward, including the arms, which are thus pinioned to its sides, so that it can neither stir hand nor foot. This is done with the idea of keeping the tender bones motionless in a proper position until they ac- quire sufl&cient strength to be allowed to move about. It is, moreover, easier for the mother to carry the little one on her arm or slung on her back." — {Van Lennep^s Bible Lands.) The modem and ancient Oriental customs are the same. The accompanying illustration is from an original sketch by A. L. Rawson. — And laid him in a manger, because there was no room for them in the inn. The Eastern inn was ordinarily a caravanserai, more nearly re- sembling a Western wagon yard than a modern Ch. IL] LUKE. 19 tavern. The structure, buflt of wood, sunburnt brick, or stone, is of one or two sto- ries, built around an open square. There is a large gate In the middle of one of the sides, which is closed at night. Opposite the en- trance is the stable, divided into small compartments. Drivers sleep here to take care of their beasts ; in win- ter others prefer the stable, on account of the warmth produced by the presence of the animals. Feeding troughs or mangers, as shown in the accompanying illustration, are built against AN EASTERN MANGER. AN EASTERN INN. the wall. In the inn proper are rooms for the accommodation of guests. The yard is used for loading or unloading the beasts. In this in- stance, the rooms of the inn being all preoccu- pied, Joseph and Mary took a place in the stable with the drivers. — In a nians:er. I see no ade- quate reason for not accepting this literally. The child was born, and the manger was taken for his crib in lieu of a cradle. That he was ex- posed in the open court-yard as suggested by Sc'i cusner {Smith's Bib. Bid,, art. Jilanger) is in- herently incredible ; the ordinary interpretation agrees with the customs of the Orient. An ancient tradition fixes on a cave as the stable in which Christ was bom, and the spot is one of the " holy places " of Palestine. The Church of the Nativity marks the supposed site. There is nothing incredible in the tradition, for caves were used to house both men and beasts ; but it is more probable that the stable was one of the ordinary sort connected with an Eastern inn. The identical manger in which the infant Jesus was laid is carefully preserved in the basilica of St. Maria Maggiore at Rome, and there displayed under the auspices of the pope every Christmas day ! The accompanying illustration is from a sketch by A. L. Rawson of a manger at an inn on the road from Ramleh to Jerusalem. The women are carrying water and provisions into an upper chamber for the supply of the trav- elers, whose animals are feeding below. 8, 9. Shepherds abiding in the field, keeping watch over their flocks. The season of the year is unknown, though there are indications (see a. i : 5, note") that it was either July or January. The sheep of Palestine are housed at night only in the very coldest parts of winter, not always even then. The shepherds watch them at night, sleeping on the ground or on beds made of branches of the trees, and wrapped in the heavy cloak or bumoose. The dangers to be guarded against are robbers, wolves, and sud- den storms.— An angel of the Lord. Not the 20 LUKE. [Ch. II. 8 And there were in the same country shepherds abiding in the field, keeping watch over tlieir flock by night. 9 And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them, and they were sore afraid. 10 And the angel said unto them. Fear not : for, be- hold, I bring you good tidings of great joy, which shall be to all people. 11 For unto you" is bom this day, in the city of Da- vid, a Saviour, which is Christ the Lord. 12 And this shall be a sign unto you : Ye shall find the babe wrapped in swaddling clothes, lying in a manger. 13 And suddenly there was with the angel '" a multi- tude of the heavenly host, praising God, and saying, 14 Glory to God m the highest, and on earth peace,^ good will toward men. 15 And it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem and see this thing which is come to pass, which the Lord hath made known unto us. 16 And they came with haste, and found Mary, and Joseph, and the babe lying in a manger. 17 And when they had seen it, they made known abroad the saying which was told them concerning this child. V Isa. 9 : 6 w Pa. 103 : 20, 21 ; 1 Pet. 1:12 x Isa. 57 : 19. angel, which signifies a definite person, and gen- erally, as I believe, the Lord Jesus Christ. — Came to them. Not necessarily nor probably in the heavens. More probably in human form, and as an earthly companion. This is the form in which most angel appearances are represented, both in the O. T. and the N. T. (oen. is : 2 ; 19 : 1, 2 ; Josh. 5 : 13 ; Judges 6 : 11, etc. ; Mark 16 : 6, 6; Acts 27 : 23). — And the glory of the Lord shone round about. The shechinah, the most common manifestation of the deity to Israel. See Matt. 17 : .5, note. — Sore afraid. Literally, Feared a great fear. The universal consciousness of sin and of unfitness for the eternal world makes all mankind afraid of any unexpected disclosure of the spiritual world or revelation of the nearness of God. 10-12. Fear not. The first feeling of man at the approach of God is fear (oen. 3 : lo) ; the message of the Gospel to him is. Fear not, alike when Christ is first revealed to the soul as a Saviour born, when he comes to him with succor in his sorrow (Matt, u : 26, 27), and when he seems to have departed and to have left the disciple alone in the world (Mark le : e) ; alike in the hour of birth, of life-storm, and of death. — I bring to you glad tidings of great joy. The Greek verb (^u^yyt/lijouai) rendered I bring glad tidings is the one from which our word evan- gelize is derived. This angel was the first evan- gelist. — Which shall be to all the people. Notice the definite article, erroneously omitted in the English version. The people of Israel is meant ; at least the message would be so under- stood by the shepherds. A message to aU classes rather than to all nationalities is indicated. Yet the universality of the Gospel is foreshadowed in the language of this and the preceding chap- ter (ver. 32; ch. 1 : 79, etc.). — FoF UUtO yOU is bom this day. Unto you indicates the object of his birth. He came into the world, not to do his own will, but the will of his Father in heaven, which is that not one should perish, but that all should have eternal life (Ezek. 33 -. n ; 2 Pet. 3 : 9). — In the city of David. Bethlehem. — A Sa- Tiour, which is Christ the Lord. A /Saviour because he saves his people from their sins (Matt. 1 : 21) ; Christ, i. e., the Anointed One, because anointed by the Father to be the High-priest for the human race (Heb. 1 : 9 ; 10 : 11, 12) ; the Lord be- cause creator and king (Coi. 1 : le-is). This word Lord (y.vQiog) is used continually by Luke as a designation of Jehovah (ch. 1 : 6, 9, n, 15, le, etc.) ; hence Alford, and following him Lange, Schaff, and Wordsworth : " I see no way of understand- ing this Lord {xvQiog), but as corresponding to the Hebrew Jehovah. " — And this shall be a sign unto you. Not only should they find the child cradled in a manger, but this would be the sign of the Messiahship. The depth of Christ's I voluntary humiliation is the authentication of i his divine character and mission. Comp. 1 Cor. 1 : 22-25. The sign that he is king is the fact that he is born in a stable. 13, 14. With the angel. Though not neces- sarily in immediate proximity to him ; the angel may have appeared on earth as a man ; the host in heaven, luminous and as angels. — Praising God. The incarnation is the theme of heaven's praise to the Most High. Comp. Rev., ch. 5. — Glory to God in the highest, i. e., in the highest heavens. — And on earth peace. Be- tween Jew and GentUe (Ephes. 2 : u) ; between man and God (scor. 5: 17-21). But this is the consum- mation of Christ's kingdom, not the means by which it is established. See Matt. 10 : 34-36 ; James 3 : 17. — Good will toward men, i. e., good will from God, shown to man in the Gos- pel (John 3 : 16). This " good wUl " is the cause of the peace which Christ confers on earth and the glory which he inspires in heaven. There is, however, a question whether good will is not in the genitive {ivdoxiag instead of ivdoxLa), and governed by men, in which case the clause should be read, men of good will. This reading is adopt- ed by SchafE (see his note in Lange for his author- ities) and Godet. With this reading, the passage is interpreted by some scholars. Glory to God in^ the highest and on earth ; peace among men of good will ; by others, Glorj' to God in the high- est, peace on earth among luen of good will, i. e., men of God's good pleasure, men chosen by him. Cm. IL] LUKE. 21 i8 And all they that heard it wondered at those things which were told them by the shepherds. 19 But Mary kept all these things, and pondered them m her heart. 20 And the shepherds returned, glorifying and prais- ing God for all the things that they had heard and seen, as it was told unto them. 21 And when eight days were accomplished y for the circumcising of the child, his name was called JESUS, which was so named of the angel ^ before he was con- ceived in the womb. 22 And when " the days of her purification, according to the law of Moses, were accomplished, they brought him to Jerusalem, to present him to the Lord ; y Lev. 12:3 z Ch. 1 : 31 ; Matt. 1 : 21 .... a Lev. 12 : 2, etc. But in the uncertainty of textual criticism, the received reading appears to me far preferable. 13-20. Let us now go * * * and see this thing. They believe ; their belief leads them to verify the message by seeking for the promised sign. To go and see is always the cure for doubt. (Ps. 34 : 8; John 1:46). — They Came with haste. Observe their zeal. There is nothing to indicate how the shepherds found the manger from among all the mangers in Bethle- hem. Oosterzee conjectures that it was their own stable ; Olshausen that they were guided by di- vine influence. But the fact of a babe born in a stable would be noised abroad in Bethlehem, and it could not be difficult to find the holy family without supernatural guidance. — They made known ahroad. Not merely to Joseph and Mary ; they published it generally as they had opportunity. He that has received the Gospel and been brought to his Lord, should make known the news to others. Contrast, however, the difEerence in the reception by the shepherds and by Mary ; the one publishes, the other medi- tates. Both are right ; they illustrate different but not inconsistent phases of experience. Pon- dering and publishing are both the Christian duties. — Kept all these words, not things. Guarded them in her memory ; an effort to retain the story in the words in which it was given to her is indicated. — And pondered them. Revolved them ; comparing them with one another, that she might comprehend the nature of the career of the child entrusted to her keeping. May we not fairly assume that it was from Mary that the account of the angelic appearances in this and the preceding chapter, to Zacharias, to herself, and to the shepherds, was derived. "The oftener we read the 19th verse, the more assured we feel that Mary was the first and real author of V\q whole narrative. This pure, simple, and private history was composed by her, and preserved for a certain time in an oral form, until some on'^ committed it to writing, whose work fell into the hands of Luke, and was reproduced by him in Greek." — (Oodet.) This opinion is confirmed by the Aramaic or Hebrew character, which all scholars agree is bom by the narrative, which bears indubitable indications of having been originally composed in Hebrew and translated into Greek. The Angel's Message. — The angel, who is the first Evangelist, affords the first illustration of Gospel preaching. His message is (1) Good news. Christianity is not a mere re-enactment of the moral law, either of the O. T. or of the hu- man conscience, but news of salvation to those that have broken that law and are under its penalty. (2.) Of great joy. Neither conviction of sin nor admonition of punishment are the Gospel, for these are not messages of great joy ; they are the groundwork of preparation for the Gospel. The message of salvation to an elect few is not the Gospel, for it is the message of anguish to many and of joy to none, since none are as- sured that it is for them. Nothing is Gos- pel that is not joy-producing in those that re- ceive it. (3.) To all people ; all nations, all ages, all classes in society ; this, though not neces- sarily involved in the language of the angel here, is implied in that of this and the preceding chapter. See note on ver. 10. (4.) The cause of tJiis joy ; the advent of one who is a Saviour, saving his people from their sins, the High- priest of whom all previous high-priests were types, and the incarnation of the unseen Je- hovah, Lord as well as Christ. (5.) The attesta- tion of his divinity ; the humiliation of his love, witnessed by this that he is cradled in a manger. The angel's song affords an illustration of the ef- fect of the Gospel in heaven and on earth. An inspiration of glory in heaven ; a source of peace on earth, because a testimony of God's good-will to sinners. The shepherd's course af- fords an illustration of how the Gospel should be received ; with faith, with obedience, with an echo of the glad tidings to others who have not heard it. Ch. 2 : 21-52. THE CONSKCRATTON AND CHILDHOOD OF JESUS. Cheist is pttbliclt consecrated to God IN HIS INFANCY. — The Christian's expectation of DEATH. — Christ revealed from the beginning as a Saviour of all men.— He brings a bword as well AS peace. — A WOMAN HAILS THE ADVENT OF THE DE- LIVERER OF WOMEN.— She becomes a preacher op REDEMPTION.— Christ a pattern of childhood : the THEME OF HIS STUDY IS HIS FATHER'S WORK; HE 13 subject to ms earthly parents; his three-fold GROWTH. The incidents recorded in the rest of this chap- ter are peculiar to Luke, who alone gives any account of Christ's childhood. The legends in the apocryphal Gospels are wholly untrust- worthy, and in striking contrast with the sim- plicity of the Gospel narrative. 22 LUKE. [Ch,II. 23 (As it is written in the law of the Lord, Every '' male that openeth the womb shall be called holy to the Lord ;) 24 And to offer a sacrifice according to that which is said in the law of the Lord, A pair of turtle doves, or two young pigeons. 25 And, behold, there was a man in Jerusalem, whose name was Simeon ; and the same man was just and '^ devout, waiting for the consolation •• of Israel : and the Holy Ghost was upon him. 26 And it was revealed unto him by the Holy Ghost, that he should not see " death before he had seen the Lord's Christ 27 And he came by the Spirit into the temple : and when the parents brought in the child Jesus, to do for him after the custom ot the law, 28 Then took he him up in his arms, and blessed God, and said, 29 Lord, now' lettest thou thy servant depart in peace, s according to thy word : 30 For mine eyes have seen ^ thy salvation, 31 Wliich thou hast prepared before the face of all people ; 32 A light to lighten the' Gentiles, and the glory of thj' people Israel. bExod. 13 :12; 22: 29 c verse 38; Mark 16 : 43. . . .d Isa. 40 : 1. ...e Pa. 89 :48 ; Heb. 11 : . . . .f Gen.46 : 30. ...g t8a.57 : 2 ; Rev. 14 : 13. h ch. 3 : 6 ; Isa. 62 : 10 ; Acts 4 : 12. . . .i Isa. 42 : 6 ; 49 : 6 ; 60 : 3 j Acts 13 : 47, 48. 21. On the customs connected with circum- cision, see ch. 1 : 59, note. That Christ sub- mitted to circumcision affords no warrant for the perpetuation of that ordinance, nor for the substitution of another, as baptism, in its stead. For he was made subject to the law, that he might redeem those from their subjection who are by nature under the law (cai. 4:5). I find no warrant in the N. T. for the supposed apostolic substitution of baptism for circumcision. But Christ's example here does seem to sanction the custom of publicly consecrating our children in infancy to God, and of receiving them publicly into convenant relations with God and the church. 22-24. And when the days of her purifi- cation * * * were accomplished. The Levitical law (Lev. ch. 12) provided that for a month after the circumcision of a child — or for a fortnight, in case the babe was a girl— the mother was to be regarded as unclean. At the end of that time she was to present an offering to the Lord ; a lamb for a burnt-offering (i. e., an offering of self-consecration), and a pigeon for a sin-offering (an atonement). If the parties were too poor to provide a lamb, a turtle-dove or pigeon might be substituted. The dove-cot was a common appendage of the dwellings of even the poor, and he who was too poor to have a dove-cot of his own might go to the rocky side of a ravine and take as many young as he pleased from the numerous nests of the wUd doves in the clefts (jer. 43 : 28). In Mary's case, a dove or pigeon appears, from the language of ver. 24, to have been substituted for the lamb; an uidi- cation of their poverty. The "churching of women," a season of thanksgiving for the birth, which is maintained in the Roman Catholic and Episcopal churches, and is of very early origin, is probably derived from this O. T. provision.— To present him to the Lord. The original law prescribed that the first-born male in every family should be consecrated to God, as a priest (Exod. 13 : 12 ; 22 : 29 ; Numb. 8 : 17) ; then the LcvitcS were substituted for the first-born, but as they were less in number, provision was made for re- deeming the surplus (Numb. 3 : 4i-6i) ; but subse- quently all the first-born were required to be presented and redeemed from the priestly ser- vice by an offering of five shekels (Numb, is : le, le). It was in accordance with this law that Jesus was now presented to be redeemed in the Temple. This redemption of the first-born is done away with in Christ, since in his kingdom we are all called to be priests unto God, made so by and in Christ (l Pet. 2:9; Rev. 5 : lo). 25-32. Whose name was Simeon. Pos- sibly the well-known person of that name, the father of Gamaliel. But of this there is no other evidence than the name, which is a common one. — Just and devout. Just in his dealings with his fellow-men ; pious in his feelings toward God and in his observance of the ceremonial law, the two elements recognized in Micah 6:8, as all that the Lord requires for the perfection of character. Comp. Christ's language in Matt. 22 : 37-40. — Waiting for the consolation of Israel. The Messiah. Comp. Acts 28 : 20. The phrase is a common one in Rabbinical literature, and was used as a form of adjuration : "So let me see the consolation of Israel, if I d^dnot see," etc. The whole nation was in a sense expecting the advent of the Messiah, but not as Simeon, in the maintenance of justice, loving-kindness, and devout trust in God. The object of John's preaching was to prepare for Christ's coming, by bringing the people to ways of justice and thoughts of piety (ch. 3: i-i8). — And the Holy Ghost was upon him. An evidence that the Holy Ghost was not first given at Pentecost and after the death and resurrection qf Jesus. See Acts 2 : 4, note.— And he came bf the Spirit. Led by the Divine Spirit. — Lettest thou thy servant depart in peace. Literally, Let free thy servant. He speaks as one to whom this life is one of toil and bondage, and the other one of rest and liberty ; and he waits for the day of his emancipation— the true ideal of the aged Chris- tian's anticipation of death. — According to the word. The promise made to him by the Spirit of God, that he should see the Messiah before his death (ver. 26).— Before the face of all peoples. The original is plural (rtov ;iawi), not, as in our English version, singular. The con- Ch. IL] LUKE. 23 33 And Joseph and his mother marvelled at those thmgs which were spoken ot him. 34 And Simeon blessed them, and said unto Mary his mother. Behold, this child is set for the fall J and nsing again ot many in Israel ; and for a sign which shall be spoken '' against ; 35 (Yea, a sword' shall pierce through thy own soul also,) that" the thoughts of many hearts may be re- vealed. 36 And there was one Anna, a prophetess, the daugh- ter of Phanuel, of the tribe ot Aser ; she was of a great age, and had hved with an husband seven years from her virginity ; 37 And she was a widow of about fourscore and four j Isa. 8 : 14 ; Rom. 9 : 32, 33 ; 1 Cor. 1 : 23, 24 ; 2 Cor. 2:16; 1 Pet. 2 : 7, 8. I Cor. 11 : 19. ..k Acts 28 : 22.... 1 John 19 : 25. Judges 5 : 15, 16; cep^jon of the Gospel as a provision, not for the Jewisli nation only, but for the whole world, is evidently not a later idea, developed by Paul. It belongs to and is seen in the germs and buds of Christian truth. — A light to lighten the Gentiles. See Isaiah 49 : 0; Matt, -t : 10. — The glory of thy people, Israel. We ought not to forget that Christ is, according to the Scripture, the glory of Israel ; that to the Jew- ish nation, his peculiar people, God granted the birth of the world's Saviour ; and that to it we owe our Light. A superficial view covers the Jews ^\ith odium because of their crucifixion of their Lord ; a prof ounder view recognizes in him the glory of Israel. 33-35. And Joseph and his mother. The best MSS. read, His father and his mothet- ; and this is the reading sustained by ALford, Tis- chendoif, Tregelles, and Schaff. The latter in- terprets it, " The word is of course to be taken, not in the physical, but in the legal and popu- lar sense." See note on ver. 48. — Is set. Ap- pointed by God. The N. T. throughout recog- nizes Christ as fulfilling the Father's will, doing the Father's business, sent by the Father's ap- pointment ; a significant fact, and one not to be ignored in any attempt to settle definitely the problem of his life, character, and work. See ver. 49 ; John 15 : 10 ; 17 : 18 ; Heb. 1 : 9 ; 2 : 9, etc. — For the fall and rising again of many in Israel. Not for the humiliation, because of sin, and the exaltation, because of righteousness. Such humiliation before God is not a fall, but a rising. The word rendered fall (jtriHai:) is downfall, overthrow, as in Matt. 7 : 37. Christ brought downfall to the hopes of those who ex- pected a temporal prince and a political mil- lennium, and ruin to those whose desire for the kingdom of God was really a personal ambition for place and power in it, as the Pharisees, and notably Judas Iscariot among his own disciples. He brought rising again to those who were will- ing that God should overthrow their plans and ambitions, and accepted from him the grander gift of a universal kingdom, prepared for all peoples.. Both the fall and the rising are illus- trated by the experience of the disciples who, after the resurrection, met Christ on the road to Emmaus {u-ike n -. 21, 31, 35). — For a sign which shall be spoken against. Because disap- pointing aU hope of political preferment and national exaltation. See John 8 : 48 ; 1 Cor. 1 : 2r3, 23. —Yea, a sword shall pierce through thine own soul also. Not, as Lightfoot, a prediction of Mary's martyrdom; nor as Schaff and Wordsworth, a reference to her agony on beholding the crucifixion of her son ; nor as Alford, a foretelling that she also must know the agony of sorrow for sm ; but, as the connection implies, a declaration that she must know, with others, a rising and falling. Her hopes for the emancipation of the nation, the reformation of the people, the immediate glorifi- cation of God through the Son given unto her, are destined to be overthrown ; she will hear his unambiguous prophecy of the destruction of the temple and the holy city, will see him rejected, scorned, crucified, will see the nation given over to increasing anarchy and corruption and the wrath of God, and will rise from her desolation in the destruction of all her anticipations only when, in answer to the days of prolonged prayer (Acts 1 : u) the Spirit is poured out upon the church, and she, with others, begins to see the length and breadth of the kingdom that knows no end. — That the thoughts of many hearts may be revealed. The object and result of this dispensation ; that the worldliness, the sel- fishness, the personal ambition of the Jewish as- pirations and ambitious may be discovered to themselves and to the world ; and thehollowuess of what passed for piety, but was not, since it only covered the spirit of trust in and consecra- tion to self. The whole prophecy, then, may be thus paraphrased : Behold this child is ap- pointed by God to overthrow the hopes of many, by disappointing their expectations of a tem- poral kingdom ; and to give them resurrection again by opening before them the vision of a more glorious, a si^iritual kingdom ; he will be a sign not universally welcomed and accepted, but despised and rejected of men ; you yourself shall know the agony of withered hopes and a bitter disappointment ; and thus by their disappoint- ment in a suffering Messiah, by their rejection of a Messiah that brings them no political prefer- ment, the selfi.shness of what passes for pious thoughts and expectations will be revealed. 36-38. There Avas one Anna, a prophet- ess. Recognized among the people as speaking bv the Spirit of God. Religious teaching was not confined to the male sex either under the O. T. 24 LUKE. [Ch. II. years, which departed not from the temple, but served God with tastings and prayers " night and day. 38 And she, coming in at that instant, gave thanks likewise unto the Lord, and spake ot him to all them that" looked for redemption in Jerusalem. 39 And when they had performed all things accord- ing to the law of the Lord, they returned into Galilee, to their own city Nazareth. 40 And the child grew, and waxed strong in spirit, filled P with wisdom ; and the grace of God was upon him. 41 Now his parents went to Jerusalem every 1 year at the feast of the passover. 42 And when he was twelve years old, they went up to Jerusalem, after the custom of the feast. 43 And when they had fulfilled the days, as they re- turned, the child Jesus tarried behind in Jerusalem ; and Joseph and his mother knew not 0/ zt. 44 But they, supposing him to have been in the com- pany, went a day's journey ; and they sought him among tkeir kinsfolk and acquaintance. 45 And when they found him not, they turned back again to Jerusalem, seeking him. 46 And it came to pass, that after three days they found him in the temple, sitting in the midst of the doc- tors, both hearing them, and asking them questions. 47 And all that heard him were astonished at his understanding' and answers. 48 And when they saw him, they were amazed^ and his mother said unto him, Son, why hast thou thus n Acts 26 : 7 ; 1 Tim. 6:5 o verse 95. . .q Exod. ■:•■! ; 15 ; Deut. 16 : 1 . . . .r ch. 4 : 22, 32 ; Ps. 119 : 99 ; John 7 : 15,46. or under the N. T. dispensation, though, from the nature of woman's general occupation and du- ties, the cases in which she became a recognized public teacher of religious truth were rare. See 2 Kings 2;3 : li ; Acts IS : 26.— A widow of about four score and four years. Or, until four score and four ; this is the better reading. The implication is, not that she had been a widow eighty-eight years, which would make her a cen- tenarian, but that eighty-eight was her present age. — Which departed not from the tem- ple. Exod. 38 ; 8, and 1 Sam. 2 : 22, indicates that women were employed in some cases about the temple ; but whether this was of a strictly religious character or consisted in certain subor- dinate services, such as washing, repairing of the temple fabrics, etc., is not known. There were chambers connected with the temple, for the priests. One of these may have been assigned by them to Anna, as a special mark of honor to a recognized prophetess. — Gave thanks to the Lord. For the gift of the Messiah. — And spake of him. Not merely then. The verb is in the imperfect tense, and implies a continued habit. From this time she was accustomed to speak of him to those who were looking for the fulfillment of the divine prophecy of the redemp- tion of Israel. 39, 40. On the growth of Jesus, see on ver. 52. Before this return to Nazareth occurred the visit of the Magi and the flight into Egyjjt, re- corded only by Matthew. It is omitted by Luke, possibly becatise recorded by Matthew, possibly because he was ignorant of it. If this was the case, however, he could hardly have derived any of his information directly from Mary. 41, 42. Now his parents Avent every year. According to the requirements of Exod. 23 : 14-17. The letter of the law there applies only to males ; but according to the school of Hillel women were required to go once a year to the Passover. — When he was twelve years old. A critical age for a Jewish boy. At twelve, according to the Jewish legends, Moses left the house of Pharaoh's daughter ; Samuel heard the voice of God ; Solomon judged between the con- tending women ; Josiah dreamed of his great reformation. He was now required to begin learniag a trade, to wear his phylacteries, to re- ceive the title of "son of the law," and first in- curred legal obligations. This was probably the first visit of Jesus to Jerusalem. 43-45. There is nothing incredible or even ex- traordinary in the fact that they did not miss the boy till the end of the first day's journey. The Galilean pilgrims would travel together iu a caravan, including a large number. In such pil- grim bands the women and elderly men are mounted ; the younger men walk ; drums and timbrels enliven the march ; the caravan stops at eveiy spring or well ; dates, melons, cucumbers are passed around to refresh the pilgrims ; the occasion is one of innocent mirth and festivity ; the children walk and play by the side of their parents, and wander from one group to another, often getting a ride, w^hen wearied, on some camel or mule less heavily loaded than the rest. Thus the supposition that Jesus was in another jiart of the great caravan was a natural one. 46, 47. After three days. They had only come one day's journey from Jerusalem; they must therefore have prolonged their search for some time before going to the temple. See on ver. 49. — Of the doctors. The rabbis of the law. The great theological schools of Jerusa- lem were in connection with the Temple. Such an one was that in which Saul of Tarsus ^^•as educated. (Acts 22 : :■,)— Asking them ques- tions. " It was the custom in the Jewish schools for the scholars to ask questions of their teachers ; and a great part of the rabbinical books consists of the answers of the rabbis to such questions."— (.4?/ow7.) The traditional ac- count which represents Jesus as teacJiing the rab- bis is neither consistent with the narrative nor with Jewish sentiment, which was utterly averse to all aspect of forwardness in childhood, nor with the spirit of Jesus, which was one of humil- ity, not of arrogance or self-assertion. Yet, re- calling his questioning of the doctors in the tem- I Oh. II.] LUKE. 35 dealt with us ? behold, thy father and I have sought thee sorrowing. 49 And he said unto them, How is it that ye sought me ? wist ye not that I must be about ' my Father's business ? 50 And they understood not the saying which he spake unto them. 51 And he went down with them, and came to Naza- reth, and was subject unto them : but his mother kept ' all these sayings in her heart. 52 And Jesus increased" in wisdom and stature, and in favour with God and man. B John 5 : n ; 9 : 4 . . . . t verse 19 ; Dan. 7 ; . u verse 40 ; 1 Sam. 2 : 26. pie years later (Matt. chs. 21, 22), and remembering that "the child is father to the man," we may well believe that the spirituality of his questions made them in fact, though not in form, a true instruction. Even at twelve, his was not a mind to be content with the literalism and superficial- ity of Rabbinical interpretations of Scripture. It was the depth of spiritual insight, indicated by his questions, that astonished them. It is in- dicative of his childhood character that the cen- tral object of interest in the Temple was not its architectural magnificence, its music, and its ritual, but its schools, where he might study more deeply than in the synagogical schools of Nazareth the truths concerning the kingdom and the word of God. 48, 49. Son, why hast thou thus dealt with us ? A gentle reproach. The mother now, as later, did not comprehend her son. (Mark 3 : 21, 31 ; John 2 : 4). — Thy father and I havB sought thee sorrowing. An indication of the historical fidelity of the narrative. A mythical writer would not have suffered Mary to speak of Joseph as the father of Jesus. Yet this would have been her language. For though not his true father, he stood in the place of one, and would naturally have assumed the title, as usually does the step-father, and not infre- qiaently the guardian. But Christ's reply turns his mother's thoughts from the seeming to the real father. To him Joseph is not father. — How is it that ye seek me ? Wist ye not that in the affairs of my father I must needs be ? Not, Engaged in doing my father'' s business ; but Engaged concernhig and interested in it. That which, as a child, Jesus had to do with his father's business, was to be engaged in study- ing it. That which surprises him — for his ques- tion indicates surprise — is not that they should have sought him, but that they should have spent three days in an anxious search along the road and in Jerusalem, and not instantly and in- tuitively known where to find him, namely, studying the truths concerning his Father and his Father's work. This very surprise of Jesus indicates not only that he was conscious of his supernatural birth, but also that he assumed that his mother and father knew that he was aware of it. 50, .51. They understood not that say- ing. Not that it was meaningless to them ; but they did not fully comprehend its meaning. Nothing but his life, and death, and resurrection could fully interpret either the spirit of self-con- secration, implied in these words, or what was that business to which he must needs devote himself. Do any of us fuUy understand what it is to be about the Father's business ? What this implied in Christ? What it implies for us?— Was subject unto them. Learning the car- penter's trade and working at the carpenter's bench (Mark 6 : 3). In this willing subjection of Christ, despite his real superiority to his peasant guardians, and in this cheerful abandonment of the congenial life of a student for the uncon- genial work of an artisan, is a lesson to the chil- dren of our day, who find it difficult to yield, in their fancied superiority, to the wisdom of their parents. This was a part, not the least part, of his chosen humiliation (oai. 4:4; phu. 2 : 1). — Kept all these sayings in her heart. Treasured them up and pondered them ; a hint of the source whence Luke derived them, if not di- rectly, at least through other hands. See on ver. 19. Joseph is not again in the Gospels. It is generally believed, from this circumstance, that he died before Christ's public ministry began. 52. And Jesus increased in wisdom and in stature, and in favor with God and man. This declaration is not to be modified to suit any preconceived theological theories concerning the person of Christ. He experi- enced a fourfold growth — in stature or age, the Greek word {iilty.iu) is capable of either transla- tion, in wisdom, in divine approval, and in popu- lar favor. There is no difiiculty in understand- ing the growth in stature and in popular favor ; little in comprehending the growth of wisdom — for it was one of the elements in the infinite con- descension of the Son of God, that he laid aside his knowledge and entered into all the'conditions of mankind, including necessary growth. But how should he, who shared the divine glory with the Father before the creation of the world (John 17 : 5), grow in divine favor ? On the ordinary in- terpretation of the doctrine of the incarnation this is inexplicable to me ; it is equally so on the Swedenborgian view, that Christ was the divine soul in a human body, and subject to human con- ditions. It is comprehensible on the theory that Christ was divine because wholly and en- tirely subject to the influence of the indwelling Spirit of God, his Son, as we are his sons, though with a perfection of allegiance and sub- 26 LUKE. [Ch. III. N CHAPTER III. OW in the fifteenth year of the reign of Tiberius Csesar, Pontius Pilate being governor of Judaea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of Ituraea, and of the region of Tracho- nitis, and Lysanias the tetrarch ot Abilene, 2 Annas ' and Caiaphas being the high priests, the V John 11 : 49, 51 ; 18 : 13 ; Acts 4 : 6. ordination to his Father's will which we never know. But to this interpretation of his charac- ter there are grave, if not conclusive objections, in the account of his supernatural birth, and in the doctrine of his pre-existence. This much is certain, from other representations of Scripture, that he suffered real temptations ; won his vic- tories only after real conflict ; and that in each new victory he received anew the approval of his Father's love. Comp. Phil. 2:9; Heb. 1 : 9. Ch. 3 : 1-18. TREACHING OF JOHN THE BAPTIST. The prepabation for the Gospel is repent ance.— The work of the Christian church : to prepare FOR the coming of HER KiNG. — ThE ELEMENTS IN THAT PREPARATION : EXALTATION ; HUMILIATION ; RECTIFI- CATION ; CULTIVATION. — The promise of the future : A SALVATION UNIVERSALLY RECOGNIZED. — FALSE HOPE : IN THE VIETUES OF THE DEAD. — TrUE LIFE : IN PRES- ENT PRACTICAL REFORM.— Repentance illustrated. — The two baptisms : of man, of God. This account of the preaching of John the Bap- tist is much more fully given by Luke than by THE EOO" LMm under THE SONS of BEEQD IHECaiEAT I / ^ V-- either of the other Evangelists. With the ac- count here should, however, be compared that in Matt. 3 : 1-12, and notes, and in Mark 1 : 1-8. There is an instructive contrast between these reports and that of John 1 : 1.5-3(5 ; for the rea- son of the difference, see notes on the ministry of John the Baptist, below. 1. In the fifteenth year of the reign of Tiberius Caesar. The emperor of Rome at the birth of Christ was Augustus Caesar (ch. 2; i) ; he died August 19, 7G7th year of Rome, i. e., 14-15, A. D. But Tiberius had, for two years previous, shared with him his throne, and liis reign here is probably dated from the time of this joint sov- ereignty. Christ was about twenty -nine years of age (ver. 23), assuming, as we probably may do, that the ministry of John the Baptist preceding the baptism of Jesus, lasted for six months or a year. A period, therefore, of seventeen or eigh- teen years intervenes between the close of the second and the beginning of the third chapter. Of Christ's life during this time nothing is known. He remained at home with his father, learned the carpenter's trade, accord- ing to an early tradition made plows and yokes, probably attended the vil- lage school which was connected with every synagogue, and where he was instructed certainly in the Scripture, and probably also in such elements of natural science as were taught in the ordinary course of education. , That he did not have any professional or Rabbinical training is implied in John 7 : 15. But though the N. T. passes by in silence this part of his life, it is not one unimportant in his gracious ministry. ' ' We are apt to forget that it was during this time that much of the great work of the second Adam was done. The growing up, through in- fancy, childhood, youth, manhood, from grace to grace, holiness to holi- Bess, in subjection, self-denial, and love, without one polluting touch of sin — this it was which, consummated by the three years of active ministry, by the Passion, and by the Cross, con- stituted ' the obedience of one man,' by which many were made righteous." —{Alford.) Pontius Pilate being governor, etc. During the time which elapsed between Christ's child- hood and his public baptism, the Ch. III.] LUKE. 27 word of God came unto John the son of Zacharias in the wilderness. 3 And "' he came into all the country about Jordan, preaching the baptism of repentance " lor the remission of sins ; 4 As it is written in the book of the words of Esaias the prophetiy saying, The voice ot one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5 Every valley shall be filled, and every mountain and hill shall be brought low ; and the crooked shall be made straight, and the rough ways shall be made smooth ; 6 And^ all flesh shall see the salvation of God. Matt. 3:1; Mark 1:4 x ch. 1 : 77 . . . . y Isa. 40 : 3 . . . . z Ps. 98 : 2 ; Isa. 40 : 5 ; 49 : 6 ; 52 : 10 ; Rom. 10 : 12, 18. political constitution of Palestine had undergone a radical change. On the death of Herod the Great, his kingdom had been apportioned be- tween his three sons : Archelaus, with the title of ethnarch, received one-half of his father's do- minions — Judea, Samaria, and Iduraea ; but after a reign of ten years was banished, in consequence of complaints by his subjects, and his dominions were added to the province of Syria. Pontius Pilate, its fifth governor, arrived there a. d. 25, 26, i.e., a little prior to the commencement of John's public ministry. Herod Antipas remained tetrarch of Galilee and Perea ; his reign lasted forty-two years, and therefore throughout the whole ministry of our Lord. Herod Philip re- tained for thirty-seven years Iturea, a country south-east of the Libanus and Trachonitis, sub- stantially tlie same district as the Argob of the O. T. The precise limits of Abilene are not known. Its capital, Abila, was eighteen miles north of Danrasensand, on the eastern slope of the Antilibanus. The student will get a better idea of these political divisions from the accom- panying map than from any verbal description. The LymnUis here mentioned is not to be con- founded with the king of that name who was as- sassinated thirty-six j'ears beforo Christ by An- thony. It is true that neither Josephus nor classic history mentions any later Lysanius, and skeptical writers have endeavored to prove that Luke is here guilty of a palpable anachronism. But recently deciphered inscriptions demonstrate that a later Lysanius — probably a descendant of the murdered king — was a tetrarch in the time of Tiberius. On the life and character of Pontius Pilate, see John 19 : 29, note ; on the Herodian family, see Matt. 2 : 1, note. 2. Annas and Caiaphas being the high- priests. High-priest (singular) is the better reading. The Jews recognized but one high- priest, who held his oflSce originally for life ; his functions were, however, sometimes divided, one officer presiding over the Sanhedrim, the other supervising the matters of religion ; and some traces of this division are found in the early history of the Jews (2 Kings 25 : 18). Annas was the father-in-law of Caiaphas, and was re- moved by the Roman government, and Caiaphas appointed in his place. It is probable that the Jews did not recognize this substitution, but continued to regard Annas as their real high- priest, a fact which would explain the language here and in Acts 4:6. On the character of both Annas and Caiaphas, see notes on John 11 : 47-52 ; 18 : 13, etc.— A word of God came unto John. That is, a special revelation of truth or a special inspiration, prompting him to com- mence his public ministry. See 1 Kings 12 : 22 ; 1 Chron. 17 : 3 ; Hosea 1:2; Jonah 1 : 1.— In the wilderness. Of Judea; the mountainous and broken country along the western borders of the Dead Sea. 3-G. He came into all the country about Jordan. The district on either side of the river, especia' y near its mouth. His was ap- parently an itinerant ministry. — The baptism of repentance. Baptism as a symbol of re- pentance. Certainly subsequently, probably prior to this time, heathen proselytes were bap- tized by immersion, as a sign that thej' were washed of their old errors and entered on a new life. John's preaching signified that the old must be washed away for the Jew as well as the Gentile. — The words of Esaias the prophet. Isaiah 40 : 3-5. On the interpretation of the quotation, see Matt. 3 : 3, note. The meta- phor is derived from the Oriental practice of preparing the highway for the journey of a mon- arch ; it is interpreted by the history of Chris- tianity, which has lifted up the down-trodden and oppressed, brought do^vn the proud and haughty, rectified the corrupt and crooked prac- tices of society, and smoothed with a genuine culture its rudenesses and roughnesses, all as a preparation for the final coming of the King. When this work of preparation is completed, not before, all flesh shall see the salvation of God. Thus John the Baptist defines the duty of the church throughout all ages, a duty of preparing for the second and final coming of her King. For it is not said that John prepared the way. but that he preached that the people should prepare the way. The history of Christianitj', a preparation for the coming of Christ in society, indicates also the preparation necessary in the individual heart. The depression of ignorance and superstition, the exaltation of power and pride, crooked and corrupt ways deviating from the straight lines of integrity, and rudenesses of temper born of deficient human sympathy, are all so many obstacles to the coming of the King in the soul. 28 LUKE. [Ch. III. 7 Then said he to the multitude that came forth to be baptized of him, O ^ generation of vipers ! who hath warned you to flee from the wrath to come ? 8 Bring forth, therefore, fruits worthy of repentance ; and begin not to say within yourselves. We have Abraham to our tatheV : for I say unto you. That God is able of these stones to raise up children unto Abra- ham. 9 And now also the axe is laid unto the root of the trees: every" tree, therefore, which bringeth not forth good fruit, is hewn down, and cast into the fire. 10 And the people asked him, saying, What shall we do then ? 11 He answereth and saith unto them, He " that hath two coats, let him impart to him that hath none ; and he that hath meat, let him do likewise. 12 Then came also publicans'" to be baptized, and said unto him, Master, what shall we do ? 13 And he said unto them. Exact" no more than that which is appointed you. 14 And the soldiers likewise demanded of him, say- ing. And what shall we do ? And he said unto them. Do violence to no man, neither accuse ^wj-' falsely ; and be content k with your wages. 15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ or not ; 16 John answered, saying unto them all, I indeed a Matt. 3:T....b ch. 13:7,9: Matt. 7 : 19. . . .c ch. 11 : 41 ; 2 rov. 8 : 14 ; 1 John 3: n....d ch. 7:29; Matt. 21 : 32. 6: 10....f Exod. 23: 1 ; Lev. 19 : 11.... g 1 Tim. 6 : S. oh. 19 : 8; 1 Cor. 7-9. Offspring of vipers. This was espe- cially addressed to the Pharisees and Sadducees (Matt. 3 : :), who Came to he haptized^ but not to re- pent ; they were ready for a new ceremonial, but not for a new life. The phrase is perhaps inter- preted by John 8 : 44, the serpent being a Jew- ish symbol of the devil ; they are characterized as offspring of vipers in contrast with their an- cestral pride as children of Abraham. — Bring forth, therefore, fruits worthy of repent- ance. Practical reformation is the only evi- dence which God recognizes of the genuineness of repentance (isa. i : 10-20). — The axe is laid unto the root of the trees. A metaphor in- dicating that everything is ready for the execu- tion of judgment. Comp. Isa. 52 : 10; 2 Pet. 3 : 7. 10-14. This passage is not the report of a single sermon, but a summary embodying the spirit of John's teaching at this time. After the baptism of Jesus the character of his ministry changed, and he proclaimed the Lamb of God that taketh away the sins of the world (John 1 ; 29-36). Now, he was not proclaiming the Mes- siah, but preparing the way for the Messiah ; hence the difference between his answer here and that of Jesus in John 6 : 39, and of Paul in Acts 16 : 31, to the question. What shall we do '? Theirs was the answer of the N. T. ; this was the answer of the last of the O. T. prophets. Ob- serve the three virtues which John commends, generosity, honesty, justice. Comp. Micah 6:8; Matt. 23 : 23.— Two coats. Two tunics. The inner garment worn next the skin, generally with sleeves, and reaching usually to the knees, sometimes to the ankles. It answered to the modern shirt or chemise. Two tunics indicates but small wealth. Even the poor can sjiare something for the still poorer. The accompa- nying picture of a master and servant shows the ma*ter wearing a girdle over his robe, and a coat over all, illustrating the wearing of two coats^ a robe and coat — at the same time. The sei^vant has a coat, one only. — Also publicans * * * exact no more than that which is ap- pointed you. The publicans or tax-gatherers MASTER AND SERVANT. purchased from the government the right for a fixed sum to collect the taxes in a given province or district ; their profit depended on what they could extort from the people. See Matt. 9 : !>, note. Observe how the mere presence of Christ in the case of one publican (Luke 19 : s) secured more than the preaching of John the Baptist re- quired. John demanded only reform in the fu- ture ; Zaceheus restored the ill-gotten gains of the past. — The soldiers likewise * * * Do violence to no man, neither accuse any falsely, and be content with your Avages. Who these soldiers were is uncertain, Avhether armed Jewish police, soldiers in the service of King Antipas, or Roman soldiers from Judea. In an age when the army looked vrith contempt on the civilians, and the civil was subordinate to the military jiower, acts of violence were com- mon ; he whose office it was to protect became Ch. III. LUKE. 29 baptize you with water ; but one mightier than I cora- eth, the latchet of whose shoes I am not worthy to un- loose : he shall baptize you with the Holy Ghost and with fire : 17 Whose fanh is in his hand, and he will throughly purge his floor, and will 'gather the wheat into his garner; but theJ chaff he will burn'' with fire un- quenchable. 18 And many other things, in his exhortation, preached he unto the people. h Jer. 15:7 i Micah 4 : 12; Matt. 11 : 30 j Pa. 1 : 4 k Ps. 21 :9; Mark 9 : 44, 48. M.VVE LOOSING SHOE LATCHET. an oppressor ; false accusations of disaffection were made a means of extorting husli-money, and that spirit of military insubordination was already rising which ended in making the army masters of the empire. John, like Paul, counsels every man to abide in his own calling, and to ^\ ork out Christian principles and the Christian disposition therein. See 1 Cor. 7 : 21-24. If dl war were inconsistent with divine law, John could not have given this counsel to soldiers. 15, 16. See Matt. 3 : 11, note. To unloose the latchet of a sandal, the thong or strap by whtch it was fastened, was a menial office be- longing to a slave. 17, 18. Whose fan is in his hand. The .iccompanying picture illustrates the Oriental method of winnowing, from which this meta- phor is taken. The fan was a spade, usually of w ood or iron, with which the laborer threw up the threshed grain against the wind, which ear- ned away the lighter particles of chaff, leaving the grain to fall back upon the floor or earth. See further. Matt. 3 : 12, note. On the Ministry of John the Baptist. — For an admirable study of the character and career of John the Baptist, the student is re- ferred to a monograph by Dr. Reynolds, pub- lished by A. S. Barnes & Co. For a considera- tion of the nature and form of his baptism, see Matt., ch. 3, p. 72, Note on the Baptism of Jesus WINNOWING THE UUAIN. 30 LUKE. [Ch. III. 19 But' Herod the tetrarch, being reproved by him for Herodias his brother Pliilip's wife, and for all the evils which Herod had done, 20 Added yet this above all, that he shut up John in prison. 21 Now when all the people were baptized, it " came to pass, that Jesus also being baptized, and praying, the heaven was opened, 22 And the Holy Ghost descended in a bodily shape like a dove upon him ; and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. 23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son" of Joseph, which was the son of Heli, 24 Which was the son of Matthat, which was the son of Levi, which was the son of Melchi, which was the son of Janna, which was the son of Joseph, 25 Which was the son of Mattathias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the son oi Nagge, 26 Which was the son of Maath, which was the son of Mattathias, wliich was the son of Semei, which was the son of Joseph, which was the son of Juda, 27 Which was the son of Joanna, which was the son of Rhesa, which was the son ot Zorobabel, which was the son ol Salathiel, which was the son of Neri, 28 Which was the son of Melchi, which was the son of Addi, which was the son of Cosam, which was the son of Elmodam, which was the son of Er, 29 Which was the son of Jose, which was the son of Eliezer, which was the son of Jorim, which was the son of Matthat. which was the son of Levi, 30 Which was the son of Simeon, which was the son of Juda, which was the son of Joseph, which was the son of Jonan, which was the son of Eliakim, 31 Which was the son of Melea, which was the son of Menan, which was the son of Mattatha, which was the son of Nathan," which was the son of David, 32 Which was the son of Jesse,P which was the son of Obed, which was the son of Booz, which was the son of Salmon, which was the son of Naasson, 1 Matt. 14:3; Murk 6 : 17. . . .m Matt. 3:13, etc. : John I : 32, etc. . . .n Matt. 13 : 55 ; John 6 : 42. . . .0 Zeoh. 12 : 12 ; 2 Sam. 5 : 14. . . . p Ruth 4: 18, 22. by John. For account of his imprisonment and death, see Matt. 14 : 1-12, notes. Here it must BuflSce briefly to note the characteristics of the man and his ministry. (1.) He was inspired from his mother's womb (ch. i : is). In the minis- try here reported he is expressly described as speaking as the word of God came unto him. His ministry, therefore, was directly authorized, and, if we comprehend aright its relations to the past and the future, is instructive and authorita- tive. (3.) His position is expressly stated by Christ to be that of a prophet and more than a prophet (Matt. 11 : 9). He was more, because a forerunner who immediately preceded the King. His character and his early preaching corre- sponds with that of the O. T. prophets, of whom he was the last ; between whom and the N. T. apostles he was a connecting link. Like them, he set the religion of a spiritual and moral life in contrast with that of sacerdotalism, which the priesthood had made the religion of the age. He was the Martin Luther of the first century. (3.) But, unlike Martin Luther, he knew nothing of the free spirit of the Gospel. He was by na- ture and by childhood association an ascetic. He sought reform, not by a new and divine inspi- ration, which he foretold, but wliich he could not minister to others, since it could come only through the Messiah, but by a resolute cut- ting off of transgressions and of occasions of transgression innocent in themselves. Hence he preached repentance, not faith ; hence the Naza- rite vow in his infancy ; hence his anchorite life in the wilderness ; hence his abstinence from all social life and enjoyment (chaps, l : U ; S : S ; Matt. 3:4; 11 : 18). In this respect his life was in striking contrast with that of Jesus. (4.) But he was not only the last of the O. T. prophets ; he was also the first of the N. T. evangelists. The stu- dent does not rightly apprehend his ministry who does not study the contrast afforded be- tween the reports in the Synoptists and the re- port in John (John 1 : 15-36). The Synoptists report the preaching of John before Jesus had been revealed to him as the Messiah. He is, then, a preacher of law, duty, moral obligation. He is so represented here. He preaches not the Gos- pel, but prepares for the Gospel. His preaching in Luke exemplifies the declaration of Paul, "By the law is the knowledge of sin." After Jesus, in the hour of his baptism, is revealed to John as the promised Messiah, the character of John's preaching changes. He becomes an evangelist ; the staple of his preaching is, " Behold the Lamb of God, which taketh away the sin of the world." In Luke he is a preacher of the O. T. ; in John a preacher of the N. T. (5.) The effect on the people was notable and marked, but apparently not permanent. His preaching was attended by crowds (Matt. 3 : 5) ; he was held in high honor by the people, but was rejected by the priesthood and the elders of the people (Matt. 21 : 25) ; and out of his ministry grew no permanent social or poli- tical reform. Its more enduring effect consisted in the fact that from his disciples probably a majority of Christ's apostles were chosen. Their first spiritual impulse came from John. The work which he began Christ completed. (6.) An instructive lesson is afforded by a comparison of the character and career of Elijah and John the BajDtist, who in character, preaching, practices, and even external habits, so resembled each other that John's coming was foretold as the coming of Elijah (Mai. 4 : 5, e ; Matt. 17 : 10-13). Ch. 3:19-38. THE IMPRISONMENT OF JOHN. THE BAPTISM OF .lESUS. HIS GENEALOGY. These subjects are treated in the other Evan- gelists, where I have considered them at length. See references below. 19, 30. See Matt. 14 : 1-12. Prel. note. Mark 6 : 14-18, notes. Ch. IV.] LUKE. 31 33 Which was the son of Aminadab, which was the son of Aram, which was the son of Esrom, which was the son of Phares, which was the son of Juda, 34 Which was the son of Jacob, which was the son of Isaac, which was the son of Abraham,'' which was the son of Thara, which was the son of Nachor, 35 Which was the son of Saruch, which was the son of Ragau, which was the son of Phalec, which was the son ol Heber, which was the son of Sala, 36 W^hich was the son of Cainan, which was the soti or'Arphaxad,"^ which was the son of Sem, which was the son of Noe, which was the son of Lamech," 37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the so?i of Cainan, 38 Which was the son of Enos, which was the son of Selh, which was the son of Adam, which was the son of God.' CHAPTER IV. AND » Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness, 2 Being forty days tempted of the devil. And 'in those days he did eat nothing: and when they were ended, he afterward hungered. 3 And the devil said unto him, If thou be the Son of God, command this stone that it be made bread. 4 And Jesus answered him, saying. It™ is written. That man shall not live by bread alone, but by every word of God. 5 And the devil, taking him up into an high moun- tain, shewed unto him all the Itingdoms of the world in a moment of time. 6 And the devil said unto him. All this power will I give thee, and the glory of them : lor >■ that is delivered unto me ; and to whomsoever I will I give it. 7 If thou, therefore, wilt worship me, all shall be thme. 8 And Jesus answered and said unto him. Get thee behind me, Satan : fory it is written. Thou shalt wor- ship the Lord thy God, and him only shalt thou serve. 9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, It thou be the Son of God, cast thvself down from hence : 10 For it is written, He^ shall give his angels charge over thee, to keep thee ; 11 And in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. 12 And Jesus, answering, said unto him, It is said, Thou " shalt not tempt the Lord thy God. 13 And when the devil had ended all the '' tempta- tion, he departed from him for a season. 14 And Jesus'^ returned in the power of the Spirit into Galilee : and there went out a fame of him through all the region round about. 15 And he taught in their synagogues, being glori- fied of all. 16 And he came to Nazareth,'' where he had been q Gen. 11 : 24-26 r Gen. 11 : 12 s Gen. 5 : 25 t Gen. 1 : 26 ; 2:7; Isa. 64 : 8 ; 1 Cor. 15 :45, 47... u verse 14; MhiI. 4 : 1, etc. ; Mark 1 : 12, etc....v Erod 34 : 28 ; 1 Kings 19 : 8... w Deut. 8 :3....x J.ihn 12 : 31 ; 14 : 30 ; Ephes. 2:2; Rev. I;, : 2, 7....y Deut. 6 : 13 ; JO : 20. . . .z Ps. 91 : 11. . . a Deut. 6 : 16. . . .b Heb. 2 : 17, 18 ; 4 : 15. . . .c John 4 : 43 ; A : . .0 : 37. . . .d MaU. 2 : 23. I I 21, 32. See Matt. 3 : 13-17, notes. 23-38. This genealogical register diflers wide- ly from that giv^ by Matthew (Matt, i : i-n). On the differences and the most probable reconcilia- tion, see notes there. Godet and Oosterzee, fol- lowing Wiessler, regard Luke's genealogy as that of Mary, and render verse 33 thus : Being, as was siqjposed, the son of Joseph (in reality) the so7i of Heli. They thus supposed Heli to have been Mary's father, and put in the place of Mary, be- cause the Jewish sentiment did not allow the mention of the mother in the genealogical re- gister. This view is controverted by Alford, Meyer, and Lord Hervey, and is, I think, less satisfactory on the whole than the explanation suggested in the notes on Matthew, that the one register gives the regal, the other the natural descent — though both hypotheses are attended with difiSculties. Ch. 4 : 1-13. Temptation of Jesus Christ. —Matt. 4 : 1-11 ; Mark 1 : 13, 13, See notes on Matthew. He did eat nothing, implies the sever- ity of the fast, and is peculiar to Luke. The order of the temptations here diflers from that in Matthew, which there is little reason to doubt is the correct one. Ch. 4 ; 14-32. CHRIST'S PREACBING AND REJECTION AT NAZARETH. The power op Christ the power of THE SPTBIT. — CHBIST's PRACTICE OF SaBBATH OBSERV- ANCE. — The OFFICE and work of Christ epito- mized. — The UNIVERSAIilTT OP Chkistianitt. — Words of grace hatefitl to the graceless. Alford and Olshausen regard the incident here identical with that recorded in Matt. 13 : 53-58 ; in this they differ from most harmonists ; and though the chronology is difBcult it seems to me that the reasons for supposing that Christ was twice rejected by the Nazarenes, outweigh those for identifying this rejection with that recorded by Matthew. There is nothing incredible in the supposition that Christ, once rejected, returned a second time to bless his home ; that the first re- jection should have been followed by a second, less vehement, because tempered by a natural pride in the increasing fame of their fellow- townsman ; and that he marveled at their per- sistence in unbelief (Mark 6 : e). On the other hand, variations in the two accounts are so considerable as to suggest two analogous inci- dents. In Luke, Jesus appears to be alone ; in Mark, (Mark 6 : i) his disciples accompany him ; in Luke, he is attacked by a mob, and barely es- capes threatened death ; in Mark (Mark e : 5), he remains and heals some sick ; in Luke, the inci- dent is apparently introduced, partly to explain his change of residence from Nazareth to Caper- naum, stated by Matthew, without explanation, in ch. 4 : 13 ; in Mark, he leaves Nazareth only to teach in the villages round about (Mark 6 : 6). 14, 15. For the events between the tempta- tion and this Galilean ministry, see Matt. 4 : 13, note. — In the power of the Spirit. The power of Christ is represented in the N. T. as de- rived from the indwelling of the Father or the Spirit (John 14 : 9, 10 ; 17 : 2-22) ; no clear distinction between the persons of the Godhead being main- tained by the N. T. writers.— There went out 33 LUKE. [Ch. IV. brought up: and, as his custom was, he« went into the synagogue on the sabbath day, and stood up tor to read. 17 And there was delivered unto him the book of the prophet Esaias. And when he had opened the book, he lound the place where it was written, 18 The f Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor ; he hath sent me to heal the brokenhearted, e to preach de- liverance to the captives, and recovering'' of sight to the blind, to set at liberty them that are bruised,' 19 To preach the acceptable J year of the Lord. 20 And he closed the book, and he gave zi again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. 21 And he began to say unto them. This day is this scripture fulfilled in your ears. 22 And all bare him witness, and wondered at the e Matt. 13:64; John 18 : 20 : Acts 13:14; 17 : 2. . . .f Isa. 61 : l....g 2 Chron. 34 ; 27 ; Ps. 34 : 18 ; 61 : 17 ; 147 : 3 ; Is.i. h Ps. 146 : 8 ; Isa. 29 : 18. . . .i Isa. 42 ; 3 ; .Matt. 12 : 20. . . .j U». 61 : ■-' ; 63 : 4. a fame of him ; the extent of it is indicated in Matt. 4 : 25 ; the cause of it in John 2 : 23.— And he taught in their synagogues. The subject-matter of his preaching was a continua- tion of John the Baptist's message: "Repent, for the kingdom of heaven is at hand " (Matt. 4 : 17). On the synagogues, their government, and order of service, see Matt. 4 : 23, note.— Being hon- ored by all. At this time his ministry was simply that of a herald announcing the glad tidings of a coming kingdom ; later came the de- claration of the truths that it vvas a spiritual kingdom, wrought out through suffering and self-sacrifice, for the whole human race— truths unpalatable to Jewish prejudice and pride. IG, 17. As his custom was. Corrupt as was the Jewish church Christ continued to wor- ship and to preach in the synagogues till he was driven out from them.— On the Sabbath day. Note that Christ was accustomed to observe the Sabbath as a day for religious worship and in- struction as well as for rest.— Stood up for to read. That is, stood up in the congregation to indicate his desire to read and comment on some passage of O. T. Scripture. It was customary to aUow any Jewish rabbi or recognized prophet to take the synagogue service as an occasion for the exposition of his views of Scripture. See Acts 13 : 15, note. The fame of Christ was a suificient reason for the permission accorded to him by the rules of the synagogue.— Book of the prophet Esaias. Isaiah. The quotation is from ch. 61 : 1-3, and agrees substantially with the septu- agint version. "The meaning of this prophetic citation may be better seen when we remember that it stands in the middle of the third great division of the book of Isaiah (chaps. 49-66), that, viz., which comprises the prophecies of the per- son, office, sufferings, triumph, and church of the Messiah ; and thus, by implication, an- nounces the fulfillment of all that went before, in him who then addresses them." — (Alford.) The book was undoubtedly a roll of parchment, comprising Isaiah, either alone or with some of the other prophetical books ; of its form the reader may get a just idea from the accompanying il- lustration. The O. T. is kept in this form in the Jewish synagogues to the present day. No con- clusion can be drawn as to the date of the inci- dent here recorded, from the passage selected by ANCIENT BOOK. Christ, because, (1) though the O. T. was divided into reading lessons, one for each Sabbath, analo- gous to those of the Episcopalian ritual, it is by no means certain that the present rabbinical di- visions existed in the time of Christ ; (2) appa- rently the selection of Scripture was made b3^ Christ for a specific purpose, not by the ruler of the synagogue. 18, 19. The language of Isaiah, here quoted, is not by accommodation applied by Christ to himself, but was originally employed by Isaiah prophetically of the Messiah. This is evident, because the mission here defined was not Isa- iah's, and was Christ's. It is to be interpr£ted both literally and spiritually. Christianity is a gospel to the poor, whom it has elevated by stim- ulating industry and by diffusing wealth ; it is comfort to the broken-hearted, whom it bids not to sorrow as others who are without hope ; it is deliverance to the captives, having abolished slavery throughout Christendom ; it is the re- covery of sight to the blind, who were special objects of Christ's earthly ministry of mercy ; it set at liberty the bruised, i. e., the oppressed ; the religion of the N. T. having been always the precursor of civil liberty and the basis of free in- stitutions. But it is also glad tidings to the poor in spirit (Matt. 6 : 3), healing to the' contrite in heart (isaiah 66 : 2), dcHverance to those who are captives unto sin (John 8 : 34-36), spiritual sight to the spiritually blind (John 9 : 39-41) ; and freedom from bondage to the yoke of conscience and the law, by that freedom wherewith Christ makes free (oai. 5 : 1). — To preach the acceptable year of the Lord. Rather acceptable era ; i. e., the whole period of gracious ministry begun with JESUS IN THE SYNAGOGUE. "_firhd there was delivered unto him the book of the prophet Esaias." Ch. IV.] LUKE. 83 g'racious'' words which proceeded out of his mouth. And they said, Is' not this Joseph's son ? 23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: whatsoever we have heard done in Capernaum,™ do also here in thy country. 24 And he said. Verily I say unto you, No" prophet is accepted in his own country. 25 But I tell you ot a truth, many° widows were in Israel in the days of Elias, when the heaven was shut up P three years and six months, when great famine was throughout all the land ; 26 But unto none of them was Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. 27 And 1 many lepers were in Israel in the time of Eliseus the prophet • and none of them was cleansed saving Naaman the Syrian. k ch. 2 : 47 ; Ps. 45 : 2; Isa. 60 : 4 ; Malt. 13 : 54 ; Mark 6 : 2. . . .1 .Tolin 6 : 42. . . o 1 KiDgs 17 :9....i) James 5 : 17.. 11 : 23, etc n Matt. 13 : 57; John 4: 44... the advent of Christ, but not completed till his second coming and final triumph. 30-22. Gave it aitaiii to the minister. To the officer of the s^'nagogue, who had charge of the books as well as of the building. His duties were partly of a sacred, partly of a secu- lar character ; his office corresponded with that of the modern sexton ; but he was also often the teacher of the synagogical school. — And sat down. The Jewish rabbis taught sitting. — And the eyes * * * were fastened on him. An indication of that peculiar power which secures to the true orator the attention of his audience before he begins to speak. Comp. Acts 6 : 15. — And he began to say to them. The report of this sermon is not verbatim. The first part of his discourse was given to an exposi- tion of his own ministry, as a fulfillment of this prophecy, and probably occupied some time. The narrator passes over this introduction briefly ; his object is to give only so much fully as is necessary to explain the expulsion of Christ from his home in Nazareth. — And all bare him AV'itness. Bore unconscious witness to the power of Christ, by their attention, and by their whispered exclamations of wonder. So later, even the soldiers sent to arrest Christ, bore witness to his power (john i -. 46). — And wondered at the words of grace. The reference is to his grace in manner, not to his doctrine ; for the universality of divine grace which he preached angered them. What they were astounded at was that the " cai'penter's son " could speak with such ease and grace, hav- ing never received the rabbinical education. So the Jews were astounded at his teaching in Je- rusalem, who had never learned in their prepar- atory schools (John 7 : 15). 23, 24. The meaning appears to be this. The people had heard the fame of Christ's works in Capernaum, as there they had heard of the fame of his works in Jerusalem (john 4 : 45). They were skeptical, because to them he was only a peas- ant's son ; they knew him to be of obscure pa- rentage ; his father was dead, and had, perhaps, left his mother in poverty ; this suspicious skep- ticism was aggravated by their jealousy of Caper- naum. He read their thoughts and interpreted them. They wovild have had him first improve his o^\'n condition, and not claim to be the Prince of Israel while living on the fare and wearing the attire of the common class of laborers ; and they would have had him confer fame on his own vil- lage, not go away to confer it upon other towns by working miracles, where he was little known. He answered the proverb they would have quoted to him by another, •' No prophet is accepted in his own country." He then proceeded to illus- trate the truth, that grace follows faith, not nationality, and is denied to the unbelieving Jew and granted to the believing Gentile, by two striking instances in 0. T. history. 25-27. This is the first intimation of the ex- tension of the Gospel to the heathen. Observe how skillfully Christ presents this truth, so un- palatable to the Jewish people. He does so by implication, not by assertion, and by a simple recitation of their own O. T. history, leaving them to draw their own deductions. As Elijah gave food by a miracle to the heathen widow of Sarepta, and Elisha to the heathen captain of Syria, so Christ will break to the Gentile the bread of Ufe, which the Jew rejects, and heal the sinner who comes to him from outcast nations. And it is still true that his grace is often rejected by those who seem the nearest to it, and is ac- cepted by those who seem the most remote. — Three years and six months. So in Jass. 5 : 17. 1 Kings 17 : 1, and 1 Kings 18 : 1, have been thought to imply that the drought lasted less than three years ; but this is not a necessary implication. In the former passage Elijah pro- phesies to Ahab the coming drought, and in the latter, "in the third year," is sent to foretell the rain. But this phrase, "third year," may mean either the third from the prophecy, or the third of the drought ; and if the former there would be no reason to believe that the drought had lasted only three years, for the expression of Elijah in giving the prophecy of the drought, is consistent with the idea that it had already lasted some time before the prophet warned Ahab of its continu- ance. It is evident from Christ's language here, and that of James, that the Jews generally under- stood from the account that the drouiiht lasted over three years..— Sarepta. Same as Zarephath (1 Kings 17 f 9, 10), the modern Surafend. It lay be- tween Tyre and Sidon, on the Phosnician coast. The modern village is about a mile from the ruins of the ancient one. For good description 34 LUKE. [Ch. IV. 28 And all they in the synagogue, when they heard these things, were hlled with wrath, 29 And rose up, and thrust him out of the city, and led him unto the brow of the hill whereon their city was built, that they might cast him down' headlong. 30 But he, passing " through the midst of them, went his way ; 31 And came down to Capernaum, a city of Gahlee, and taught them on the sabbath days. 32 And they were astonished at his doctrine : for his word was with ' power. 33 And " in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice. 34 Saying, Let us alone ; what ' have we to do with thee, t/iou Jesus of Nazareth ? art thou come to destroy us? I" know thee who thou art: the" Holy One of God. 35 And Jesus rebuked him, saying. Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not. 36 And they were all amazed, and spake among themselves, saying. What a word is this I for with au- thority and power he commandeth the unclean spirits, andy they come out. 37 And the fame of him went out into every place of the country round about. 38 And he arose out of the synagogue, and entered r PS. 37 : 14, 32,33. John 8 : 59 ; 10 : 39. . . .t Jer. S3 : C9 ; Matt. 7 : M, 29 ; Titus 9:15; Heb. 4 : 12. . . .11 Mnrk 1 : 23. . . .v Jaiues 2:19... w verse 41... .X ih. 1 : 35j Ps. 16 : M ; 0an. 9 : V^ ; Ails :i : 14. . . .y 1 Pet. 3 : 22. see Thomson's Land and the Book, Vol. I., 234-236. 28-30. The rage of the people was the result of their bigotry. To them it was intolerable that Israel should be rejected and the heathen ac- VICINITY OF NAZARETH. cepted. Analogous was the Jews' treatment of Paul when he preached a similar doctrine (Acts 22 : 22), and of Christ, when just previous to his death in Jerusalem, he declared that the stone which the builders refused would grind the na- tion to powder. It was this teaching (Matt. 21 : 28 to ch. 22 : 13) which turned the enthusiasm into a feeling of passionate hate, and the cry of " Ho- sanna " into one of " crucify him." It illustrates the declaration of John 1 : 11. The accompanying illustration shows the general character of the environs of Nazareth, and sufficiently explains the possibil- ity of thrusting one off a preci- pice in its immediate vicinity. The traditional site is called the Mount of Precipitation, and is two miles away. That an in- furiated mob should have under- taken to conduct the victim two miles before putting him to death is so highly improbable that the tradition would be un- worthy of credence, even if it were better authenticated. It is, however, of no great antiqui- ty. I do not believe that the escape of Christ, here or fn John 8 : 59, can be regarded as jiroper- ly miraculous ; for there are no other instances in which Christ employed his divine power for his own preservation ; the sug- gestion to do this was one of the temptations which he met and overcame at the beginning of his career (Matt. 4 : 3, 4 ) ; to have yield- ed to it now, would have marred the perfection of his incarnation, by which he was made under the law (Gal. 4 : 4), and in the condi- tion of man (pmi. 2 : 7,8). I believe with Godet, that "he passed through the group of these in- furiated people with a majesty which overawed them." 31, 32. It is probable, though Alford thinks otherwise, that this mob was the occasion of Christ's change of residence from Nazareth to WM Ch. V.J LUKE. 35 into Simon's house. And^ Simon's wife's motiier was taken with a great fever ; and they besought him for her. 30 And he stood over her, and rebuked the fever ; anil it left her : and immediately she arose, and minis- tered unto them. 40 Now when the sun was setting, all they that had any sick with divers diseases brouglit them unto him ; anij he laid his hands on everyone of them, and healed thera. 41 And devils also came out of maiiy, crying out, and saying. Thou art Christ the Son of God. And he, rebuking i/iem, RuSeied them not to speak: for they knew that he was Christ. 42 And when it was day, he departed, and went into a desert place : and the people sought him, and came unto him, and stayed him, that he should not depart from them. 43 And he said unto them, I must preach the king- dom of God to other cities also ; for therefore » am 1 sent. 44 And he preached in the synagogues of Galilee. CHAPTER V. AND** it came to pass, that, as the people pressed upon him to hear the word of God, he stood t)y the lake of Gennesaret, 2 And saw two ships standing by the lake : but the fishermen were gone out of them, and were washing iAeir nets. z Matt. 8 : 14, etc. ; Mark 1 : 29, etc a Mark 1 : 38 .... b Matt. 4:18, etc. ; Mark 1:16, etc. Capernaum, referred to in John 3 : 13. Doctrine is teaching ; not what he taught, but the manner and spirit of the teaching. The power is that re- ferred to in Matt. 7 : 29 (see note there), and illus- trated in the Sermon on the Mount ; the power of a direct appeal to the hearts and consciences of his hearers, of his own spiritual earnestness and consecration, and of the Spirit of God, speak- ing in and througli him. 33-37. Healingof the Demoniac. — Peculiar to Mark 1 : 31-37, and Luke. See notes on Mark. The phrase "hurt him not," is peculiar to Luke, whose description of diseases and their effects is characteristic of the "beloved physician" (coi. 4 : 14). 38, 39. The Healing of Peter's Mother- in-law.— Matt. 8 : 14r-n ; Mark 1 : 39-34. See notes on Matthew. Luke gives the peculiar description of the fever as a "great fever.'''' Fevers, in the medical language of that day, were simply divided into little and great fevers. This was one of a serious character ; probably malarious. Mebukecl the fever is also peculiar to Luke — a poetical expression, signifying that he expelled it. 40-44. First Circuit in Galilee. — Mark 1 : 35-39 ; Matt. 4 : 33-35. See notes on both Gospels. From Mark, it appears that Christ arose before day, and that the people who fol- lowed were led by Simon Peter. Matt. 8 : 17, which belongs chronologically with this account, gives a hint of the cause of Christ's sleeplessness, viz., his intense sympathies. (11.5:1-11. THE CALL OP FOUR DISCIPLKS. Christ a POPUIiAR PREACHER. — THE ATTRACTION AND POWER OP THE WORD OP GoD. — ThE OBEDIENCE OP FAITH IL- LUSTRATED.— The PRATER OF FEiR: DEPART PROM ME. — Christ's call a call to work. Alf ord regards this call of the four disciples as distinct from and later than the similar incident recorded in Matt. 4 : 18-33, and Mark 1 : lG-20. In this opinion he stands almost alone. They are generally regarded as different accounts of the same event. There is small reason for regarding them as different. To suppose that Christ called these four disciples ; that they forsook their fish- ing to follow him ; left him and went back to their fishing, and were a second time called, now, with the added emphasis of a miracle, neither accords with Christ's character nor with that of the four apostles. There is no inconsist- ency in the three accounts. Matthew and Mark omit the preaching from the boat and the mira- cle, but narrate the call with greater detail than Luke. Compare with the notes here those on Matthew, and see below Alford's arguments in- cidentally answered. 1,2. As the people pressed upon him to hear the Avord of God. Christ was a popular preacher. It was a local prejudice, stirred up by an inimical priesthood, which crucified him. The reason of his popularity is here indicated. The people heard from him the word of God. For the same reason he spake with authority (Matt 7 : 29). The word of God has always had power to attract as well as to convince and to convert. It was the word of God which men pressed to hear in t'.:e days of Savanarola, Huss, Luther, Wychffe, Wesley, and which still, in our own time, they press to hear from Bible preach- ers, who always possess a power not their own. Contrast Christ's teaching in Nazareth (di. 4 : i6-«) and in Capernaum. Observe his example to the unsuccessful preacher. Rejected by one city he carries his message to another. Seeming failure became to patient laerseverance the precursor of abundant success. — Lake of Gennesaret. Otherwise called Sea of Galilee. For description see note on Matthew.— Two ships. Fisher- man's boats. They carried saU, but were not too large to be propelled by oars (Mark 4 :3ii, note). — The fishermen. Washing their nets. To get the full significance of this incident the reader must have some familiarity with Oriental fishing. For detailed description see Thompson's Land and the Book, Vol. II, p. 79. It is rarely done with the hook ; generally with nets. These are of vai-ious kinds. There is the hand-net, in shape like the top of a tent, with a long cord fastened 36 LUKE. [Ch. V. 3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship. 4 Now when he had left speaking, he said unto Simon, Launch '^ out into the deep, and let down your nets for a draught. 5 And Simon, answering, said unto him, Master, we have toiled all the night, and have taken nothing:'' nevertheless, at thy word I will let down the net. 6 And" when they had this done, they inclosed a great multitude of fishes : and their net brake. 7 And they beckoned unto their partners, which were in the other ship, that they should come and helpf them. And they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw zV, he fell down? at Jesus' knees, saying, Depart from me : for 1 am a sinful man. O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes" which they had taken : .d Ps. 127 : I, 2 ; Ezek. 37 : 1 1, 12. . . .e Ecclea. 11 : 6 ; Gal. 6 : 9. .. .f Exofl. 23 ;'6 ; Prov. 18 : 24 : Gal. 6 : 2 Sam. 6 : 9 ; 1 Kings 17 : 18 ; Isa. 6 : 5. . . .li Ps. 8 : 6, 8. . .g Judges 13 : 22; ORIENTAL FISHEKS. to the apex ; this is tied to the fisherman's arm, and the net so folded that when it is thrown it expands to its utmost circumference ; around the bottom are beads of lead to make it sink sud- denly to the bottom. The fisherman watches, sees the fish in the surf, throws the net, which encircles the victim, who is then drawn leisurely to the shore. For illustration see Matt. 4 : 18, 19, Vol. I., p. 81. There is the drag-net, worked by several fishermen together; some row the boat, some cast out the rope, some on shore draw it in, some at the ends beat the water to frighten the fish from escaping. See Matt. 13 : 47-50, notes. There are bag-nets and basket-nets of various kinds, so constructed and worked as to enclose the fish in deep water. It Avas such a net which Dr. Thompson supposes was used here. The dis- ciples were washing their nets to cleanse them from mud or stones, or matter accumulated from the bottom of the lake or along the shore. 3-5. It is evident that there was some pre- vious acquaintance between Jesus and Simon, from which Alford draws the conclusion that the call of Simon, recorded in Matthew, had pre- viously taken place. This does not follow. Peter had met Jesus some time previous at the baptism of John in the Jordan (John i : 40-42), and the ac- quaintance then founded was sufficient to ac- count for Peter's loan of the boat and subse- quent obedience to the directions of Christ. Ob- serve that Christ preached everywhere ; that no ritualistic service, therefore, could have accom- panied his service. We have no account of even a prayer or a psalm. Certainly instruction- was the main element in the.se out-of-door services. Observe, too, the childlike trustfulness of Si- mon's obedience. He might not unnaturally have refused, on the point that Christ, who was a carpenter, knew nothing about fishing ; and there was no promise and no apparent expecta- tion of a miracle. 6, 7. That a miracle is intended is unques- tionable. How wrought, whether by a divine act drawing together at this time and place a shoal of fishes, or by a divine knowledge per- ceiving the shoal that was there, the narra- tor does not indicate. It is enough for us that Simon Peter, who was a fisherman, and was able to judge, accounted the event an evidence of .su- pernatural power. It produced the desired ef- fect on him and his co-laborers. Tristram (Land of Israel) says, referring to the fish of the Sea of Galilee, "The shoals were marvelous; black masses, many hundred yards long, with their black fins projecting out of the water as thick as they could pack. No wonder any net should Ch. v.] LUKE. 37 10 And so was also James and John, the sons of Zeb- edee, which were partners with Simon. And Jesus said unto Simon, Fear not ; from henceforth thou shalt catch men. 11 And when they had brought their ships to land, they forsooic' all, and followed him. 12 AndJ it came to pass, when he was in a certain city, behold, a man lull of leprosy ; who seeing Jesus, fell on A«face, and besought him, saying. Lord, if thou wilt, thou canst make me clean. 13 And he put forth Ais hand, and touched him, say- ing, I will ; be'' thou clean. And immediately the lep- rosy departed from him. 14 And he charged him to tell no man : but go and shew thyself to the priest, and offer for thj' cleansing. according as Moses commanded,' for a testimony unto them. 15 But 90 much the more went there a fame abroad of him : and" great multitudes came together, to hear, and to be healed by him of their infirmities. 16 And" he withdrew himself into the wilderness, and prayed. 17 And it came to pass on a certain day, as he was teaching, that" there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judaea, and Jerusalem ; and the power of the Lord v/?ls present to heal them. 18 And,P behold, men brought in a bed a man which was taken with a palsy : and they sought means to bring him in, and to lay him beiore him. 19: 27; Phil. 3 : 7, 8. Mark 3:7; Ji.hn 6 : -i .j M»tt. 8 : 2, etc. ; Mark I :40, etc....k 2 Kings S: 10, 14.... 1 Lev. 14 : 4, etc.. ..n . .11 Matt. 14 : 23 ; Mark 6 : 46 o John 3 : 21 p -Matt. 9 : 2, etc. ; Mark 2 : 3, etc. break which should enclose such a shoal." Peter refers to fishing all night. Night fishing is common in the East, both with the spear and the net. 8, 9. Compare Simon Peter's prayer with that of the Gadarenes in Matt. 8 : 34 ; the language is simDar, the spirit is radically different. There they desired Christ's departure because of the injury to their property. Here, it is evident, from Simon Peter's subsequent course in leaving all to foUow Christ, that he did not really desire his departure. The language was a strong ex- pression of his own unworthiness to be in the presence of one whose divinity was even then perceived by Peter's quick intuition. Compare for an interpretation of Peter's expression, Exod. 20 : 18, 19 ; Judges 13 : 32 ; 1 Kings 17 : 18 ; Isa. 6:5; Dan. 10 : 17, "The deepest thing in man's heart under the law is this sense of God's holi- ness as something bringing death and destruc- tion to the unholy creature. Below this is the utterly profane state in which there is no contra- diction felt between the holy and the unholy, be- tween God and the sinner. Above is the state of grace, in which aU the contradiction is felt ; God is still a consuming fire ; yet not any more for the sinner, but only for the sin. It is stiU felt — felt far more strongly than ever, how profound a gulf separates between sinful man and a holy God ; but felt no less that this gulf has been bridged over, that the two can meet, that in One who shares with both they have already met." — {Trench^ Notes on Miracles.) 10, 11. Compare Matt. 4 : 19. Combining the two reports, it will appear that Christ said to Peter, "Fear not, for thou shalt catch men;" and afterward bid the four " follow me, and I will make you fishers of men." In studying this incident observe, (1) That Christ employs familiar figures to illustrate the truth, and draws each soul by that which is attractive to it : — the magicians by a star (Matt. 2 : 1, 2) ; the hungry people by a promise of bread of life (John, ch. e) ; the Samaritan woman who came to draw water, by a promise of the water of life (John 4 : 7-14) ; the fishermen, by the prom- ise to make them fishers of men. (2.) His invi- tation. He calls us to the life of work, to follow him that so we may lead others to follow us in our following of him (i cor. ii : i). (3.) That the promised reward is success in that work. This was the hope of which the Psalmist spoke, "He shall doubtless come again with rejoicing, bringing his sheaves with him" (Ps. i2f, : f.) ; and this was the joy which Christ had set be- fore him, and which enabled him to endure the cross, despising the shame, since he propheti- cally saw of the harvest of his Ufe and was satis- fied (isa. 53 : 11,12; comp. Isa. 65 : ll). (4.) That the promise, as interpreted by this event, is a catching of many souls. It is not individual fishing, to be interpreted by the modern angling with hook or fly, but net-fishing, in which great numbers are brought into the net. It is a prom- ise of revival scenes. Its first fulfillment was the day of Pentecost, when Peter's net drew three thousand souls into the kingdom of Christ. (5.) Peter and his co-laborers are called from a pros- perous business ; from a business which Christ has just made, especially and miraculously, pros- perous ; and the prosperity is the reason why they leave it at his call. Compare their readi- ness with that hesitancy and declination of those to whom no harder test was proposed (ch. 9 : 57-62 ; 18 : I8-23). 12-16. The Healing OF THE Lepek.— Comp. Mark 1 : 40-45 ; Matt. 8 : 2-4. I have treated it fully in Matthew ; see notes there. The phrase here, '■'■Full of leprosy,"' is peculiar to Luke, and is an indication of the incurable character of the disease. It had already affected the whole body. 17-26. The Heai.ing of the Paralytic— Matt. 9:2-8; Mark 2 : 1-12, notes. This miracle was wrought at Capernaum (Mark 2 : i) at the time indicated here and in Mark. Ver. 17 here is pe- culiar to Luke.— From every town of Gali- lee, etc. Not to be taken literally. The people were simply from all quarters. The complaints against Christ probably came from the Judeans, who were jealous of the influence of one whom 38 LUKE. [Ch. VI. 19 And when they could not find by what ivay they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling, with his couch, into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 And the scribes and the Pharisees began to rea- son, saying, Who is this which speaketh blasphemies ? Who can forgive 1 sins, but God alone ? 22 But when Jesus perceived their thoughts, he, an- swering, said unto him. What reason ye in your hearts ? 23 Whether is easier, to say, Thy sins be forgiven thee ; or to say. Rise up and walk ? 24 But that ye may know that the Son of man hath power upon earth to torgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and ' take up thy couch, and go into thine house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and' they glorified God, and ' were filled with fear, saying, We have seen strange things to-day. 27 And " after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom : and he said unto him. Follow me. 28 And he left all, rose up, and followed him. 29 And Levi made him a great feast in his own house : and ^ there was a great company of publicans and of others that sat down with them. 30 But their scribes and Pharisees murmured against his disciples, saying. Why do ye eat and drink with publicans and sinners ? 31 And Jesus, answering, said unto them. They that are whole need not a physician ; " but they that are sick. 32 I came not to call the righteous, but sinners '^ to repentance. 33 And they said unto him. Why do the disciples of John fast often, and make prayers, and likewise the disciples of the Pharisees ; but 1 thine eat and drink ? 34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them ? 35 But the days will come when the bridegroom shall be taken away from them, and then shall they fast ^ in those days. 36 And '^ he spake also a parable unto them : No man putteth a piece of new garment upon an old : if other- wise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not ^ with the old. 37 And no man putteth new wine into old bottles ; else the new wine will burst the bottles antl be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles ; and both are preserved. 39 No man also having drunk old %uine straightway desireth new : for he saith. The old"= is better. CHAPTER VI. AND <• it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of com, and did eat, rubbing them in their hands. Q PB. 32 : 6 : 103 : 3 ; 130 : 4 : Isa. 1 : 18 ; 43 : 25 r John 5 : 8, 12 s Acta 4 : 21 ; Gal. 1 : 24 1 verse 8 u Matt. 9 : 9, etc. ; Mark 2 : 13 T ch. 15 : 1, eti-....w Jer. 8 : 22.... x ch. 15 : 7, 10 ; 1 Cor. 6 : 9-U ; 1 Tim. 1 : 15; 2 Pet. 3 : 9.... y ch. 7 : 34,35... z Isa. 22: 12 a MatU 8 : 16, 17 ; Mark 2 : 21, 22 b Lev. 19 : 19 ; Deut. 22 : 11 ; 2 Cor. 6 : 16 Jer. 6:16 d Matt. 12 : 1, etc. ; Mark 2 : 23, etc. they regarded as a Galilean rabbi (John 7 : 52). — The power of the Lord was present to heal them. Not specifically the Pharisees and doctors, but whoever sought healing. The meaning is that at this time the power of God was manifest in and exercised by Jesus Christ in acts of healing. That his teaching was not always ac- companied by acts of healing is certain (Matt. 13 : ss ; Mark 6 : 5). Exccpt for Lukc we should not know that any other cures than that of the paralytic were wrought at this time. Ver. 19 also gives some particulars not given in Mark. For notes on the narrative, see Mark 2 : 1-12. 27-39. The Call of Levi (Matthew) AND Christ's Consequent Teaching. — Matt, ri) : 9-17 ; Mark 3 : 14-22. This call occurred prior •to the Sermon on the Mount ; and I think the better opinion regards the call and supper as con- temporaneous events, though there is some ioubt on that point. See notes on Matthew. Luke alone directly declares that the feast was given by Levi (Matthew), but this is fairly im- plied by Matthew and Mark. The expression in ver. 36 is slightly different from the analogous expression in Matthew and Mark. It should be rendered thus : " If othtrvnse, then both the new he rends, ' ' i. e., by taking out the patch for the old, " and the patch from the new agrees not tvith the old,^' and so rends that also. Comp. note on Matt. 9 : 16. The general lesson of the parable is against aU attempt to patch old and effete sys- tems with partial reformations ; here, because the attempt spoils them both. " The new loses its completeness ; the old its consistency." — {Al- fo7-d.) The better reading of ver. 39 is, Mo man also having drunk old wine desireth new; for he saith the old is good, omitting straightway and substituting good for better. This verse is pe- culiar to Luke. Its significance appears to be, The Jews, who have been accustomed to the old order of things, will not readily accept the new wine of the Gospel ; its lesson is one of patience to all Christian teachers, and to aU reformers, who must expect that men habituated to one form of life, will not readily abandon it for a new and better way. " The old is good enough," is the common language of opposition to all reformers. Ch. 6 : 1-11. THE LAW OF THE CHKISTAIN SABBATH ILLUSTRATED, Matt. 12 : 1-14 ; Mark 2 : 23-28 ; 3 : 1-5. See notes on Matthew. For illustration, see frontis- piece. I here note only some matters peculiar to Luke. 1-5. The second Sabbath after the first. (dtjirf ooTT^xtirw). There is great doubt and differ- ence of opinion as to the meaning of the Greek I word so rendered. It occurs nowhere else, and is thought by some critical scholars not to belong here, but to be a gloss which has crept into the account by a combination of two words added by different scribes in the margin. Tischendorf, after once rejecting, finally retains it ; Meyer re- Ch. VL] LUKE. 39 2 And certain of the Pharisees said unto them, Why do ye that which " is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what '^ David did, when himself was an hungered, and they which were with him ; 4 How he went into the house of God, and did talte and eat the showbread, and gave also to them that were with hmi ; which it is not lawful s to eat, but for the priests alone ? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And h it came to pass also on another sabbath, that he entered into the synagogue, and taught ; and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sal>bath day,' that they might find an accusation against him. 8 But he knew their thoughts,J and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose, and stood forth. 9 Then said Jesus unto them, I will ask you one thmg ; Is it lawful on the sabbath days'' to do good, or to do evil ? to save life, or to destroy ii ? 10 And looking ' round about upon them all, he said unto the man, Stretch forth thy hand. And he did so : and his hand was restored whole as the other. n And tliey were filled with madness ; and com- muned™ one with another what they might do to Jesus. lExod. 20: 10; Isa. 68 : 13....f 1 Sam. 21 : 6.. ..g Lev. 24 : 9... .h chaps. 13 : 14; 14:3; Matt. 12 : 10, etc. : Mark 3 : 1, etc....lJohn9 : 16.... j Job 42: 2... j£ ch. 14: 3; Exod. 20: 10.... 1 Mark 3 : 6.. ..m Ps. 2 : 1, 2. jects it ; Alford doubts and brackets it. It seems to me more probable that it has been rejected because of the difficulty it presented, than that it has been invented and inserted. Among the various explanations, which the curious student will find at some length in Alford but still more clearly expressed in Godet, two are suggested, either of which is reasonable, but neither of which is certain. The second day of the Pass- over week was a Sabbath day (Lev. 23 : 6, :), and from that day seven Sabbaths were reckoned to the Pentecost, which was the next feast, seven weeks later. It is supposed by Lightfoot, Scali- ger, De Wette, Brown, and others, that here is meant the first of these seven Sabbaths, %. c, the first Sabbath after the second day of the Pass- over. This rendering places the incident imme- diately after the incident and address recorded in John, ch, 5 ; and the feast referred to there (ver. 1) is assumed to be the Passover. The other explanation, approved by Godet and adopted by Oosterzee, is this : The Israelites recognized two years ; a civil year commencing in autumn, the month of Tisru (Sept.), and the church year com- mencing in the spring, the month of Nisan(Mar 1 1 . The statement that this was on another Sabbath, is peculiar to Luke. It was probably on the Sabbath immediately succeeding. Matthew's report is fuller than Luke's. The question of our Lord, as there reported, if it be not lawful to save a sheep from a pit, is repeated m Luke's account EED WHEAT OF PALESTINE. of a similar Sabbath day healing in ch. 14 : 1-5. Hence, Alford concludes that Matthew has con- founded and intermixed the two incidents. But what reason is there for believing that Christ did 40 LUKE. [Ch. VI. not use the same illustration on a second occa- sion ? That he did sometimes repeat, not only the same substantial truths, but the same illus- trations, and even the same forms of expression, is very certain. The synagogue where this oc- curred is described in Matthew as " their syna- gogue," i. e., one in which the more rigorous of the Pharisees predominated. 12-49. Christ s Sermon on the Mount. — Of this sermon we have two reports : one in Mat- thew, chaps. 5, 6, 7, and one here in Luke. Sev- eral circumstances have led some critics to sup- pose that they are two sermons, either delivered at different periods in Christ's ministry or deliv- ered twice on the same day ; the first sermon, as reported in Matthew, being preached to the disciples ; the second, as reported in Luke, being delivered immediately after, on Christ's descent from the mountain, to the multitude. The reasons for this opinion are as follows : (1.) The sermon in Matthew is expressly stated to have been delivered in the mountain (Matt, s : i), in Luke in the plain (ver. n). (2.) The sermon in Luke is immediately connected with the call and conse- cration of the twelve to an apostolic ministry. This is not the case in Matthew. (3. ) The report in Matthew is much longer, yet that in Luke is not an abbreviation, for it contains some passages (vers. 24-26) uot elscwhcre reported in the N. T., and some others (vers. 39, 4o), reported elsewhere, MOUNT OF BEATITUDES. but not in Matthew's account of the Sermon on the Mount, For reasons stated more fully in the notes on Matthew, I regard the two as reports of the same discourse. The only serious ground for a different opinion is the conflict in statement as to the place of delivery. And this is suflBciently explained by the topography of the Mount of Beatitudes, or Horns of Hattin. This mount or hill, for it is only sixty feet above the plain, is generally believed, partly from tradition but more from the peculiar location and character of the hill itself, to have been the place where this sermon was delivered. On the summit of this hill is a spot exactly answering to Luke's descrip- tion here, which should be rendered, not plain, but level place (tottov nsdiyov); it is capable of seating upwards of two thousand persons, and is easily accessible from the plain below. On either side of it rise the two horns, which give the liill its present name. The accompanying illustration will make this clear to the reader. Christ went up from the shore of the Sea of Galilee to spend the night in prayer with his disciples. The peo- ple, as on so many occasions, followed him up in the early morning. Descending to them from one of the horns, where he had retired for prayer, he chose from his avowed disciples the twelve to be his constant companions, and then preached to them and to all the people this memorable ser- mon, as an explanation of the principles of the Ch. VL] LUKE. 41 12 And " it came to pass in those days, that he went out into a mountain" to pray, and continued all night in prayer to God. 13 And when it was day, he called unto kirn his dis- ciples : and of them he chose twelve,p whom also he named apostles ; 14 Simon (whom 1 he also named Peter) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, 16 And }nda.s' ihe brother of James, and Judas Is- cariot, which also was the traitor. 17 And he came down with them, and stood in the plam, and the company of his disciples, and" a great multitude of people out of all Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed ' of their diseases ; 18 And they that were vexed with unclean spirits : and they were healed. 19 And the whole multitude sought to touch "him: for " there went virtue out of him, and healed them all. 20 And" he lifted up his eyes on his disciples, and said. Blessed be ye"^ poor: for yours is the kingdom of God. 21 Blessed are ye that hunger 1 now : for ye shall be filled.^ Blessed are ye that weep " now : for ye shall laugh. 22 Blessed are ye, when men shall hate'' you, and when they shall separate ■= you from their company^ and shall reproach ^o^/j and cast out your name as evil, for the Son of man's sake. 23 Rejoice '^ ye in that day, and leap for joy : for, be- hold, your reward m great in heaven: for m the like manner "= did their fathers unto the prophets. 24 But woe unto you that are' rich ! for y^ ceivede your consolation. 25 Woe unto you that are full ! •> for ye shall hunger. Woe unto you that laugh' now! for ye shall mourn and weep. 26 Woe unto you when all men shall speak well ' of you ! for so did their fathers to the false prophets. ye have re- n Malt. 14 : 23 o Matt. 6:6 p Matt. 10 : l,elc. ; Mark 3 : 13 ; 6:7 q Johnl : 42 r Jiide 1 s Matt. 4: 26, etc.; Mark 3: 7, etc t Ps. 103 : 3 ; -107 : 17-20. . . .u Numb. 21 : S, 9 ; Matt. 14 : 36 ; John 3 : 14, 16. . . .v ch. 8 : 46 ; Mark 5 : 30. . . .w Matt. 5 : 2, etc. . . .x James 2: 5....V Isa. 65 : 1....Z Ps. 107 : 9....a Isa. 61 : 3; Rev. 21 :4....b John 17 : 14....C 1 Pet. 2 : 19, 20; 3 : 14 ; 4 : 14. . . .d Acts 6 : 41 ; Col. 1 : 24 ; James 1:2 e Acis 7 : 52 ; Heb. 11 : 32-39 f Hab. 2:9; James 5:1 g ch. 16 : 25 h Isa. 28 : 7 ; 65 : 13 i Prov. 14 : 13 ; Ephes. 6:4 j John 15 : 19 ; 1 John 4 : 5. kingdom which he had come to establish. On the sermon and on all that is common to both re- ports, see notes on Matthew. 12-16. Of the twelve apostles there are four lists, viz., Matt. 10 : 2-i ; Mark 3 : 16-19 ; Acts 1 : 13 ; and Luke 6 : 13-16. On their differences and their reconciliation, see Matt. 10 : 2, note ; on the apostles themselves and their characters see Vol. I, p. 147. Matthew gives the list, not in connection with their call and consecration, but with their subsequent commission to go out two by two to preach the Gospel. He does not indi- cate, however, that they were then first chosen. Nor is it necessary to suppose that Christ first exercised the choice at the time of the preaching of this sermon. We know that several of them had been heretofore called, and had attached themselves to his service. Perhaps this was true of all ; but now, for the first time, they were publicly designated and set apart to their work. Christ's example gives sanction to the custom of public ordination and to the appointment of men especially consecrated to the work of the minis- try, abandoning all secular work for that purpose. 17-19. Stood in the plain. Rather, A level place. See above. — They were healed. We are not to understand that at the time of the delivery of the sermon Christ performed the miracles of healing [here referred to. None are mentioned in Matthew as being performed at this time. The account here is parallel to the ac- count of Christ's work in Matt. 4 : 23-25, and describes the general features of his ministry at this time. This idea is conveyed in the original by the peculiar form of the expression — the im- perfect tense— which is not adequately expressed in the English. It might be rendered thus: They also that were vexed with unclean spirits were coming ; they also were being healed ; and the whole multitude were seeking to tottch him, for power was going out of him and he ivas healing all, i. e., all who came to him. That any were healed by touching Jesus without the deliberate and con- scious forth-putting of power there is no evi- dence. In the only case narrated of such heal- ing, it is evident, on a careful study of the narra- tive, that Christ deliberately healed ; the woman was not cured by the garment, but by the will of the Lord. See Mark 5 : 30-84, notes. 20-23. These beatitudes are interpreted by a fuller account of them given in Matt. 5 : 3-12. The poor are poor in spirit, i. e., the humble and contrite ; the hungry, those that hunger and thirst after righteousness. If verses 20 and 21 stood alone, one might perhaps regard them as refer- ring only to earthly poverty and hunger (as De Wette does), and Christ, as indicating that his disciples should be poor and hungry in this life, but should receive a compensation in wealth and abundance in the life to come ; but (1) this does not accord with Matthew's fuller report ; (2) nor with the general course of Christ's instruction ; (3) nor with the language of Luke in reporting Christ's instructions elsewhere (see ch. 12 : 21 ; le : 11), (4) nor with the context here (ver. 22), which speaks of suffering for the Son of man's sake ; (5) nor with the woes which follow, on which see notes. We must not however forget that the majority of Christ's hearers were poor, hungry, oppressed ; and that poverty, hunger, and suffering are blessings if we receive them aright and learn the lessons which they are meant to teach. The poor are blessed if they leai-n humility ; the hungry, if they obtain a higher aspiration after spiritual life ; the suffering, if they are drawn to seek refuge in God. The kingdom of God here is the same here as the kingdom of Heaven in Mat- thew. One Evangelist describes it by its king ; 42 LUKE. [Ch. VI. 27 But I say unto you which hear, Love* your ene- mies, do good to them which hate you, 28 Bless them that curse you, and ' pray for them which despitefuUy use you. 29 And '" unto him that smiteth thee on the o«e cheelc offer also the other ; and him " that taketh away thy cloke forbid not to take thy coat also. 30 Give ° to every man that asketh of thee ; and of him that taketh away thy goods ask them not again. 31 Andp as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye ? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye ? for sinners also do even the same. 34 And if ye lend to ikem of whom ye hope to re- ceive, what thank have ye ? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies,i and do good, and lend,'' hoping for nothing again ; and your reward shall be great, and' ye shall be the children of the Highest : for he is kind unto the unthankful, and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge ' not, and ye shall not be judged : condemn not, and ye shall not be condemned : forgive, and ye shall be forgiven. 38 Give, and it shall be given" unto you; good measure, pressed down, and shaken together, and run- ning over, shall men give into your bosom." For*" with the same measure that ye mete withal, it shall be measured to you again. 39 And he spake a parable unto them: Can* the k verse .35 • Exod. 23 : 4, 5 ; Prov. 25 : 21 ; Matt. 5 : 44 ; Rom. 12 : 20 1 ch. 23 : 34 ; Acts 7 : 60 m Matt. 5 : 39 n I Cor. 6:7... o Deut. 15 : 7, 8, 10: Prov. 19 : 17 ; 21 : 26 ; Matt. 6 : 42, etc p Matt. 7 : 12 q verse 27 r Ps. 37 : 26 ; 112 : 5 s Matt. 5 : 45... t Matt. 7:1 u Prov. 19 : 17 ; Matt. 10 : 42 v Ps. 79 : 12 w Matt. 7:2; Mark 4 : 24 ; James 2 : 13 x Matt. 15 : 14. the other by its capital. On the spiritual mean- ing and application of these beatitudes, see notes on Matthew. 24-26. These woes have their place in the complete sermon in Matthew, in ch. 5, between verses 13 and 13. Why they were omitted there, it is useless to conjecture. It is far more prob- able that a later tradition dropped them, because they were thought to be incongraous with the prevailing spirit of that discourse, than that it added them here, as Meyer has supposed. Tra- dition seeks to increase the blessings but to di- minish the warnings of Scripture. Nor are these woes denounced against the rich and prosperous, as if the prosperity were itself a crime. The spirit is not that of the modem commune. Christ is not an agrarian. Joseph of Arimathea and Nicodemus are among his disciples. As in many other passages, if we would correctly under- stand the real meaning of Christ, we must give a careful study to the words themselves. The word cmiHolation in ver. 24 {7iuouy.Xi]aiQ) is de- rived from a Greek verb, meaning, To call to one's aid ; it is used in Luke 2 : 25 of the Mes- siah. A different form of the same word is used m John 14 : 16, 26; 15 : 26, etc., of the Holy Spirit ; and throughout the N. T., of that spirit- ual life, which comes from calling to one's aid the Spirit of God (Acts 9 : 31 ; Rom. 15 : 4 ; 2 Cor. 1:3-5; PMi. 2 : ]). The woe here, too, is denounced, not merely against the rich, but against those who have made riches their consolation, i. e., who have chosen it as their chief good, as their Mes- siah, Deliverer, Comforter, as the one thing need- ful. It is interpreted by Mark 10 : 24, and Luke 12 : 19, 20. Comp, 1 Tim. 6 : 9, 10, 17, where the warning is not against riches, but against the de- termination to be rich, which may be as injurious to him who fails as to him who succeeds. In ver, 85 the word full {ifinlnXti^t) signifies a state of satiety, complete and entire satisfaction, want- ing nothing more. To those who are filled to the full with the things of this present world, there will come a time of emptying ; death will come to them as a thief (Matt, u -. 43 ; Rev. 3 : 3), and then they will hunger ; whQe those who have never been satisfied, ever hungry and thirsty after righteousness, as Paul (phu. 3: 12-14), will be filled. Tliey that laugh, in verse 25, is literally, TIte laughing ones {m ytAcuvrf c), *• e., those who give themselves up to a life of merriment and super- ficial T)leasure ; who will not perceive that life is serious ; who are without the earnestness of pur- pose that makes merriment an occasional relief, not a constant aim. Parallel with this warning is that of Prov. 14 : 13, and Eecles. 7:6; and in no way inconsistent with it is the commendation of the merry heart, that doeth good like a medicine (Prov. n : 22 ; 15 : 13, is). The fourth woe needs no interpretation. All men cannot and will not speak well of one who is faithful in following his own convictions of duty, and whose life is thus a rebuke to the recreant. Thus these four woes are four warnings to four different classes — those who make wealth their God ; those who are satisfied with this present life, having no hungering for inward peace or future glory ; those who live for present enjoyment, devoid of earnest purpose and serious thoughts ; and those who sacrifice conscience to a popular adulation. 27-36. Nearly all these precepts have their parallels in Matthew's report of this sermon. The connection presented there is missed here, where the verses stand rather as separated aphorisms than as parts of one connected dis- course. The variations are otherwise chiefly ver- bal, and not important. See notes on Matthew. 37, 38. Parallel to these verses is Matt. 7 : 1, 2 ; but the difference is such as to give color to Alford's hypothesis, that the saying as reported here, was perhaps uttered by our Lord on some other occasion ; " for the connection is very strict in Matthew, and would hardly bear this expansion of what is not in that place the leading idea." Or, may it not be that Luke has amplified the idea, explaining the command. Oh. VI.] LUKE. 43 blind lead the blind ? shall they not both fall into the ditch ? 40 The 1 disciple is not above his master : but every one that is pertect shall be as his master. 41 And wliy beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is m thine own eye ? 42 Either how canst thou say to thy brother, Bro- ther, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye ? Thou hypocrite ! cast ' out first the beam out of thine own eye, and then shalt ttiou see clearly to pull out the mote that is in thy brother's eye. 43 For » a good tree bringeth not forth corrupt Iruit ; neither doth a corrupt tree bring forth good fruit. 4i For'' every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramble bush gather they ojrapes. 45 A « good man out of the good treasure of his heart bringeth torth that which is good ; and an evil man y Matt. 10 : 24 ; John 13 : 16 j 15 : 20 . Prov. 18 : 17; Rom. 2 : 1, 21, etc. . ..a Matt. 7 : 16, 17....b Matt. 12 : 33....C Matt. 12 : 35. judge not, by the added one, condemn not. For (ssf Matt. 7 : 1, notes) the Command, judge not, does not prohibit the formation of judgments respect- ing our fellow-men, but the exercise of the judi- cial function, in a ^wa.si trial, convicting and con- demning them as though we were their judges. The metaphorical language of ver. 38 is derived from the usages of the Jewish grain market of the East, as they may be seen at the present day in Jerusalem. An official, appointed by the gov- ernment, measures all the grain that is bought or MEASURING GRAIN. sold ; after he has filled the measure full to the edge, he pours on more, presses it dow^n, shakes the measure, pours on again till no more can be heaped up, and then, by a sudden movement, with a dexterity which only long experience could give, he empties the contents of the meas- ure into the receptacle of the waiting customer, and begins again. This receptacle is often the "bosom" of the purchaser. The long robe, skillfully gathered about the wearer, affords by its ample folds a capacious pocket, easily ad- justed to the carriage of a considerable burden. A pocketfuU of grain carried in this way in the bosom is not an inconsiderable quantity. The ac- companying cut, from an original drawing by Mr. Rawson, sketched in Jerusalem in 1874, serves to illustrate both phrases in the text. The word men is added by the translators ; the original is shall they give into your bosom. Al- ford, following Meyer, supposes that angels are meant rather than men ; angels being the minis- ters of the divine purpose. But a comparison of the language here with that of Matt. 7 : 2, and Mark 4 : 24, in both of which cases the same principle is enunciated, though -with a different application, indicates that it is primarily of men that Christ is here speaking. As we treat them we must expect to be treated by them. See further, notes.on Matt. 7 : 2. 39, On the meaning of this verse see Matt. 15 : 14, note, where the same saying is reported in a different connection. The censorious spirit of the Pharisees, begotten by their pride, makes them blind. See also John 9 : 40, 41. The con- nection forbids the supposition that the rest of this chapter is simply a casual collection of say- ings of our Lord, thrown together by Luke ; though several of them (see beiow) are found re- peated at different times during his muiistry. It is much more reasonable to suppose that Luke has' given a different report of the same dis- course, as that more fully, and I believe more ac- curately reported by Matthew, possiblj- inter- weaving some cognate sayings not uttered at this time. Alford gives the connection of the following verses well. "The parabolic saying, implying the unfitness of an uncharitable and un- justly condemning leader (the Lord was speak- ing primarily to His AjMntles) to perform his office, leads to the assertion (ver. 4o) that no Christian ought to assume in this respect an of- fice of judging, which his Master never assumed ; but rather will every well-instructed Christian strive to be humble, as his Master was. Then follows the reproof of vers. 41-43 ; and vers. 44, 45, and 46-49, show us, expanded in different images, what the beam in the eye is, to which our first efforts must be directed."— (.4 (/oty/.) 40. Compare Matt. 10 : 24 ; John 13 : 16. The language here, Every one that is perfect shall be as his Master, is peculiar to Luke. The word ren- 44 LUKE. [Ch. VIL out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me/ Lord, Lord, and do not the things which I say ? 47 Whosoever cometh to me, and heareth my sajr- jngs, and doeth them, 1 will shew you to whom he is like: 48 He« is like a man which built an house, and digged deep, and laid the foundation on a rock ; and when the flood arose, the stream beat vehemently upon that house, and ' could not shake it ; for it was founded upon a rock.8 49 But he*" that heareth, and doeth not, is like a man that without a foundation built an house upon the earth : against which the stream did beat vehemently, and imrnediately it fell;' and the ruin of that house was great. CHAPTER VII. NOW ' when he had ended all his sayings in the au- dience of the people, he entered into Capernaum. 2 And a certain centurion's servant, who was dear'' unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying. That he was worthy tor whom he should do this : 5 For he loveth ' our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him. Lord, trouble"" not thyself; for I am not worthy that thou shouldest enter under my roof: 7 Wherefore neither thought I myself worthy to come unto thee : but say" in a word, and my servant shall be healed. 8 For I also am a man set under authority, having under me soldiers: and I say unto one. Go, and he goeth ; and to another. Come, and he cometh ; and to my servant. Do this, and he doeth li. g When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the servant whole that had been sick. 11 And it came to pass the day after, that he went d ch. 13 : 25 J Mai. 1:6; Matt. 7 : 21 ; 25 : 11 ; Gal. 6:7... e Matt. 7 ; 25, 26. . . .f 2 Pet. 1:10; Jude 24. . . .g Ps. 46 : 1-3 ; 62 : 2. . . .h James 1 : 24-26 i Prov. 28 : 18 ; Hosen 4 : 14 j Matt. 8 : 5, etc k Job 31 : 15 ; Prov. 29 : 21 1 1 Kings 6:1; Gal. 5 : 6 ; 1 John 3 : 14 ; 6:1,2 m ch. 8 ; 49. . . .11 Ps. 107 : 20. dered perfect (xaT^oTiauivoc) means primarily mended (see Matt. 4 : 2i) ; i. e., it is commonly used of that which has been injured and is repaired. This I believe to be the meaning here. The man that is restored by the divine grace to his true condition, shall become as the Master. Parallel to this declaration are 1 Cor. 15 : 49, and 1 John 3:2, It affords at once an ideal, to- ward which we are to strive, and a promise, by which we may be inspired. 41-45. See Matt. 7 : 3-5, 15-20 ; 12 : 33, 35, and notes there. 4G-49. See Matt. 7 : 21, 24-37. The parable is carried out with greater dramatic fullness by Matthew's than by Luke's report ; digged deep, literally, dug and deepened, is peculiar to Luke, a significant addition. We come to the Rock, Christ Jesus, as a life-foundation, not easily but by deep-digging, in study of the truth and in personal heart-searchings. See Prov. 2 : 4. Ch. 7 : 1-10. HEALING OF THE CENTURION'S SER- VANT. Reported also by Matthew, ch. 8 : 5-13. The account of the miracle itself is somewhat fuUer in Luke ; the account of Christ's instruction to the people thereon is fuller in Matthew. See on the whole account, notes on Matthew. There is no just ground for believing that they are differ- ent events. The probable time of occurrence is that indicated here, viz., on Christ's descent from the mount, after the ordination of the twelve and the sermon thereon. 1, 2. When he had ended all his sayings in the hearing of the people. The very form of this expression indicates that Luke's re- port of those sayings was not a complete one. It thus confirms the opinion that Luke's and Matthew's accounts are simply different reports of the same sermon. — Ready to die. A more definite statement of the immediate danger than is given by Matthew. The disease was palsy, and the sufferer was "grievouslj' tormented." 3-5. Matthew says the centurion " came be- seeching him ; " he says nothing of any delega- tion. There is no real inconsistency ; what is done by another is often said to be done by the person who directs it. The elders are not the elders of the synagogue (ch. i3 : i4 ; Acts 13:15, etc.), for which a different Greek word is used {uq/ioinuyuiyoi), but the elders of the people (rrnsn^vTinai). The intervention of these elders indicates that the centurion was a proselyte ; and this is confirmed by his second message to Jesus. No heathen would have regarded himself unworthy to re- ceive a Jewish prophet. Observe that the elders put their request on the ground that the centu- rion is worthy because of his attachment to the Jewish nation, while Jesus esteems him above Israel because of his faith. 6-8. In Matthew this message is reported as the centurion's reply to Christ's promise, "I will come and heal him." The promise was probably one of action, not of words. As Christ went toward the house some ran before to tell the centurion, and he sent forth this second message. To enter the Gentile house would have made Jesus ceremonially unclean. Possi- bly the centurion refers to this ; rather, J think, to the fact which this was intended to symbol- ize, viz., that they who live out of covenant relations with God are not suitable or worthy companions for the children of God. Ch. VIL] LUKE. 45 into a city called Nain ; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow : and much people of the city was with her. 9, 10. The additions in Matthew are impor- tant. See Matt. 8 : 11, 12. Ch. 7 : 11-lC. UAISING OK THE WIDOW'S SON AT NAlN". The compassion of Chbist.— Mebct is more THAN RITUAL.— The POWEK OF THE LiFE-GIVER IL- LUSTRATED. — The least faith suffices to justify THE greatest miracle. This incident is recorded alone by Luke. This casts no necessary discredit on it, since there is abundant evidence in the Gospels of numerous miracles performed by Christ of which no de- tailed account is given (chaps. 4 : 40, 41; 6 : 18, 19; 1 -.ii ; John i : -23, etc.). Three times Christ raised the dead : Jarius's daughter, who was just dead ; this young man, who was at the time borne toward the burial ; Lazarus, who had been buried four days. For a comparison of the three, see \^oI. I., p. SWO. 11. He went into a city called Nain. Not the place of the same name referred to by Josephus ( Wars of the Jews, 4 : 9 ; 4). That was on the borders of Idumea ; this was in Galilee. The only remains are a squalid and miserable village, containing nothing to justify its name, which means "fair;" they occupy what was once a beautiful location, on the north-west slope of the Little Hernion, about twenty-five miles from Capernaum. Almost the exact site of this miracle is determined by the locality. " No con- vent, no tradition marks the spot. But, under the circumstances, the name is sufficient to guar- antee its authenticity. One entrance alone it could have had — that which opens on the rough hill-side in its downward slope to the plain. It must have been in this steep descent, as, accord- ing to Eastern custom, they ' carried out the dead man, ' that, ' nigh to the gate ' of the vil- lage, the bier was stopped, and the long proces- sion of mourners stayed, and ' the young man delivered back to his mother.' " — {Stanleifs Sinai and PaleMlne.) The time, too, may be fixed witli reasonable certainty. If Christ started, as Ori- entals ordinarily do, in the early morning, and sailed down the Sea of GalUee to the southern end, and thence walked, he would have arrived at the city of Nain in the early afternoon. — And many of his disciples * * * and much people. It was the era of Christ's popularity ; not yet had he made that discourse of the nature of his kingdom and its demands on his disciples, which subsequently estranged so many who were now following him, in expectation of a temporal and political redemption. 12. Nia;h to the sate. The brief and .sim- ple picture of this funeral procession is illus- FlINERAL PKOCEaSION. trated by Oriental burial customs, and tallies with them in the most minute particulars. Buri- als were almost invariably without the city walls. Immediately upon death the friends joined in noisy, though not always sincere, demonstrations of grief. In these they were often aided by pro- fessional mourners (Mark s : 38, note). The body was dressed in the ordinaiy garments, or was wrapped in a long piece of cloth, answering to the modern shroud (Acts 5 : 5, 6, note and Illustration). 46 LUKE. [Ch. VIL IT And when the Lord saw her, he had compassion on tier, and said unto her, Weep not. 14 And he came and touched the bier : and they that bare hhn stood still. And he said, Young man, I say unto thee," Arise. 15 And he that was deadP sat up, and began to speak. And he delivered him to his mother. o ch. 8 : 54; Acts 9 : 40; Rom. 4: 17... .p 2 Kings 4 : 32-37; 13 : 21 ; John 11 : 44. The bier on which it was borne was, in the case of the poorer classes, a simple board supported on two poles. There was no coffin ; the corpse was simply covered with a large cloth. Mourn- ers accompanied the body to the grave, chantmg a sorrowful refrain, broken in upon by the genu- ine lamentation of friends, the sympathetic ex- pressions of bystanders and acquaintances, and the professional outcries of hired mourners. Greater respect is paid to the funeral proces- sions in the East than with us ; bystanders wait reverentially as it passes, and often swell the lit- tle cortege, following in the train as a mark of sympathy. These features are illustrated in the accompanying cut, from an original drawing by Mr. A. L. Rawson. In accordance with these usages is this narrative ; The bier is met outside the city walls ; it is accompanied by much peo- ple ; and when Christ interferes there is no coffin to be opened, no obstacle to prevent the dead from rising up into a sitting posture at once. — The only son of his mother, and she was a widow. The peculiar grief of this mother has made this story sacred to many a heart. The bitterness of mourning for an only son is illustrated by several passages in the Bible (Jer. 6 : 26; Amos 8 : 10 ; Zech. 12 : lo). But chicfcst of these is the fact that it is taken to symbolize and interpret to us the Father's love for us, in that he spared not his only begotten Son for our re- demption (John 3 : u;). — Much people. Observe that the miracle is performed in open day, with- out secrecy, and before many witnesses. There is no room for deception or mistake. As in the case of Lazarus, we must believe either that the incident never occurred, /. c, that it is a ficti- tious narrative ; or that it was a deliberate fraud, in which Christ and the widow conspired to de- ceive the people ; or that it was a divine inter- position, attesting in Christ that power over death which is the peculiar prerogative of divin- itj' (2 KinRs 6 ; t). To supposc that the cases of resurrection recorded in the N. T. were simply restorations of suspended animation, as some rationalistic critics have suggested, involves insu- perable difficulties. We must then believe that, in less than three years, three cases of suspended animation occurred within the circle of Christ's ministry, that in each criticism now discovers what was hidden from the immediate friends, and that Christ made the discovery in each case without any examination of the supposed coq^se, and just at the fortunate moment when the re- turning life was ready to respond to his voice. This involves a perfectly incredible doctrine of chances. 13-15. He had compassion on her. The sacred narrative assigns no other reason for this miracle than compassion for the weeping mother. It is not for us to add other reasons, e. (/., faith in the young man about to be raised, or a con- cealed purpose to restore him spiritually by raising him from the dead. To see an indication of such a purpose in the declaration of ver. 15, He delivered him to his mother, is to add to the Scriptural narrative, without improving upon its simplicity. We neither know that he was not before a child of God, nor that he became so afterward. — Weep not. This is the message of redeeming love. The end of redemption is even in this life, glorying in tribulation (Rom. 5 : 3) ; though our sorrow remains, it is not a hopeless sorrow (1 Thess. 4 : 13) ; and it is in the life to come an experience of divine comfort, in which God will wipe away all tears from our eyes (Rev. 21 : 4). There is thus a deep spiritual meaning in this incident, in which two processions meet — the one led by death, the other by the Prince of life ; the one a procession of mourners, the other one of rejoicers ; the one a result of the fall, the other a symbol of redemption — and in which life con- quers death, joy sorrow, redemption the bitter fruit of sin. — Touched the bier. This was not necessary ; a word would have sufficed ; and the ceremonial law rendered any one unclean who touched the dead, for death was a, symbol and a result of sin. But to Christ the law was made for man, not man for the law, and he never hesitated to break over the letter of the ritual in redeeming from the curse which made ceremo- nial law needful (Matt. 8 : s, note\ — They that bore him stood still. Without any other command than that of his presence or his gesture ; with- out any other expectation than that vague hope which his benignant divinity so often inspired in men. There is scarcely conceivable a smaller token of faith than this mere standing still to let Christ do what he would ; but it was faith enough. When we can do nothing for those dear to us, we can at least stand, expectant and submissive, for Christ to do his will. — I say unto thee. Arise. Contrast the prayers and efforts of Elijah and Elisha (1 Kings 17 : 20-22; 2 Kings 4:. 33-35). "Elijah, it is true, raises up the dead. But he is obliged to stretch himself out upon the body of the chihl whom he recalls to life ; and it is easily seen that he invokes a foreign power, that he withdraws from the empire of death a Ch. VIL] LUKE. 47' i6 And there came a fear on all: and they glorified God, saying, That a great prophet i is risen "up among us ; and. That ' God hath visited his people. 17 And this rumour ot him went forth throughout all Judaea, and throughout all the region round about. 18 And the disciples of John shewed him of all these things. 19 And ' John calling unto him two of his disciples, sent them to Jesus, saying, Art thou he that should come ? ' or look we for another ? 20 When the men were come unto him, they said, John Baptist sent us unto thee, saying. Art thou he that should come ? or look we for another ? 21 And in that same hour he cured many of their infirmities and plagues, and of evil spirits ; and unto many that were blind he gave sight. 22 Then Jesus answering, said unto them. Go your way, and tell" John what things ye have seen and heard; how' that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor" the gospel is preached. 23 And blessed is he, whosoever shall not be offend- ed " in me. 24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see ? A reed shaken with the wind ? 25 But what went ye out for to see ? A man clothed in soft raiment ? Behold, they which are gorgeously apparelled, and live delicately, are in kings courts. y 26 But what went ye out lor to see? A pro])het?» Yea, I say unto you, and much more than a prophet. 27 This is he, of whom it is written," Behold, I send my messenger before thy face, which shall prepare thy way before thee. 28 For 1 say unto you. Among those that are born of women, there is not a greater prophet than John the Baptist : but he that is least in the kingdom of God is greater than he. 29 And all the people that heard him, and the publi- cans, justified'' God, being baptized ' with the baptism of John. 30 But the Pharisees and lawyers rejected the coun- sel '' of God against themselves, being not baptized of him. 31 And the Lord said, Whereunto'' then shall I liken the men of this generation ? and to what are they like ? 32 They are like unto children sitting in the market- Elace, and calling one to another, and .saying. We ave piped unto you, and ye have not danced ; we have mourned to you, and ye have not wept. 33 For John the Baptist came f neither eating bread nor drinking wine ; and ye say. He hath a devil. 34 Thee Son of man is come eating and drinking; and ye say. Behold, a gluttonous man, and a wine- bibber, a friend of publicans and sinners ! 35 But'' Wisdom is justified of all her children. q ch. 24 : 19 r ch. 1 : 68 s Matt. 11 ; 2 t Zech. 9:9 u John 1 : J6 v Isa. 36 : 5, 6 Is!i. 8 : 14, 15; Matt. 11:6; 13 : 57 ; John 6 : 66 ; 1 (or. 1 ; 21-28 y 2 Sam. 19 : 35 ; Esther 1 : .3, 11. Mai. 3 : 1... b Ps. 51 : 4 ; Rom. 3 : 4....cch. 3 : 12; Matt. 3 : 5, 6... d Acts 20: 27.... e Matt. 11 : 16, etc. 1 : 6 g Tcise 36 ; John 2:2; 12:2 h Piov. 8 : 32-36 ; 17 : 16. ch. 4 : 18 ; James 2 : 5. ch. 2.34; .z ch. 1 : 76....a ch. 1 : lB-17; .fch. 1 : 15; Matt.3:4; Mark soul which is not subjugated to him, and that he is not himself the master of life and death. Jesus Christ raised up the dead as easily as he performs the most common actions ; he speaks as master of those who repose in an eternal sleep ; and it is thoroughly felt that he is the God of the dead as of the living, never more tranquil and calm than when he is operating the grandest things." — (Haasillon's Sermons, p. 448.) Godet draws beautifully another and a sugges- tive contrast, which hints not only, Indeed, at the manner in which the divine voice recalls the dead from the long sleep, but at an analogy which helps our faith to accept the sublime fact. "The interruption of the connection between the soul and the body in death, as in sleep, is only relative ; and as man's voice suflSces to re- establish this connection between the soul and the body in any one who is wrapt in slumber, so the word of the Lord has the power to restore this interrupted connection even in the dead." — Sat up and began to speak. An evidence of the completeness of his restoration. — Delivered him to his mother. A finishmg act of grace. The on-lookers were too awe-struck to act ; the mother was overwhelmed by the sudden revul- sion of feeling ; personally helping the son from his bier, and conducting him to his mother, Christ completed his merciful interposition, and gave to the mother's feeling that opportunity for action which was necessary for her own re- lief. Comp. John 11 : 44, note. 16, 17. There came a fear on all. Not that fear which is akin to terror, but that which is akin to awe.— A great prophet. Only the greatest prophets had raised the dead. As yet there was no general belief, even among his own disciples, that Christ was the promised Messiah. — And this rumor of him went forth throughout all Judea. That is, the glory of this miracle and the consequent fame of him as a great prophet. This, extending in widening circles, was carried from Galilee even to and throughout Judea, and so came to John the Bap- tist, who was confined in the prison of Machas- rus, on the eastern side of the Dead Sea, and led to the inquiries reported in the following verses. 18-35. Message OP John the Baptist, and Christ's Discourse thereon. — Reported also in Matt. 11 : 3-19. See notes there, where I have treated it at length. The variations in the accounts are mostly immaterial. The only ones of consequence are the following. Matthew places the incident after the commission of the twelve, Luke shortly after the Sermon on the Mount ; neither definitely indicates the time. Luke's order is generally believed to be the cor- rect one, for Herod beheaded John the Baptist while the twelve were absent fulfilling their com- mission (Mark 6:. 30 ; Matt. 14:13). Luke reports a little more fully John's message. Comp. vers. 19, 20, with Matt. 11 : 3. He alone reports the important fact in ver. 31. The language in Mat- thew, " Go show John again these things which ye do hear and see," implies, however, that John's messengers had personally witnessed the miracles which they were to report ; but the lan- guage here indicates that these miracles were 48 LUKE. [Ch. VII. 36 And' one of the Pharisees desired him that he wKuld eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a woman in the city, which was a sinner,J when she knew that jfesus sat at meat in the Pharisee's house, brought an alabaster box of oint- ment, 38 And stood at his feet behind Aim weeping, and i Matt. 26 : 6, etc. ; Mark 14 : 3, etc. ; John 11:2, etc j verse 34 ; ch. 5 : 32 ; 1 Tim. 1 : 15. wrought at the time and for the purpose of giv- ; ing a message to carry back to their Master. If so, it is, I think, the only case reported where Christ performed a miracle for the avowed pur- pose of demonstrating his claims. Matthew, in vers. 12-15, contains an important declaration not reported by Luke ; on the other hand, vers, 29, 30, here are peculiar to Luke. Comp. with them Matt. 21 : 25, 26. They are regarded by Alford as an addition by Luke, giving the effect of Christ's discourse on the multitude ; by De Wette, Meyer, etc., as a part of Christ's dis- 1 course, in which he describes the effect of John i the Baptist's preaching prior to his imprison- ment. The former interpretation appears to me unquestionably the correct one. Observe the comprehensive character of Luke's classification of cures, in ver. 21, indicating, perhaps, the pro- fessional accuracy of a physician. Infirmities are those disorders which disable, as deafness, dumbness, paralysis, the withered hand, etc. ; play lies, lit., scourges, are the more painful forms of sickness ; the possessed of evil spirits are dis- criminated from the merely diseased. Ch. 7 : 3(5—50. ANOINTING OF .1ESU8 BY A PENI- TENT WOMAN. The attractive power of Christ. — The friend of publicans and sinners. — The Christian treatment of the abandoned. — A lov- ing SINNER better THAN A PROUD SAINT. — We HAVE nothing to pat. — The sense of sin forgiven is the inspieation of true love for christ. — lovb to Christ in the life an evidence that Christ's for- GrvENESs IS received in the heart. There has been much discussion whether this anointing is not merely a different account of the same act reported by the other Evangelists (Matt. 26 : 7 ; Mark 14 : 3 ; John 12 : s). The identity iS maintained by the Latin fathers, by the later Roman Catholic expositors, and by the modern rationalistic interpreters. That they are different events is the opinion of nearly all modern evan- gelical scholars. The reasons for regarding them as different accounts of the same event are as fol- lows : (1) No Evangelist mentions two anointings ; the one here described is the only one mentioned by Luke ; the one described as occurring in the Passion week is the only one mentioned by Mat- thew, Mark, and John. (2.) The master of the house in both cases is Simon (ver. 40 ; Matt. 26 : e). (3.) The homage paid by the woman in the two cases is analogous. (4.) In both it is the subject of misinterpretation and conflict. Against re- garding them as dififerent accounts of the same events are the following considerations : (1) The name Simon is a common one ; nine persons of that name are mentioned in the N. T. (2. ) The time, place, and circumstances are widely differ- ent ; that anointing was in Judea, just before Christ's passion, by a disciple of Christ, whom he especially loved, whose brother he had raised from the dead. The Simon there mentioned was a leper, and therefore could not well have been present. The complaint came from a disciple ; and was a complaint of extravagance. This anointing was in Galilee, in the era of Christ's great popularity, before the final conflict with the Pharisees, by a recognized harlot, whose name is unknown. It took place at the house of a well-known Pharisee, who interposed the complaint on the ground, not of extravagance, but of the woman's sinful character. (3.) The lessons are different ; that teaches that the offer- ings of love to Christ are never wasted ; this that penitence draws near to Christ, while pride re- mains afar off. I have no doubt that there were two anointings. There is no reason what- ever for identifying this woman with Mary Magdalene. The exact time and place of the in- cident are unknown ; Meyer supposes Caper- naum ; Wieseler, Nain. 36-38. And one of the Pharisees de- sired him that he Avould eat with him. As yet then the breach between Jesus and the Pharisees had not become irreparable. This single fact is sufficient evidence that the incident could not have occurred in Judea, and iniinedi- ately previous to Christ's crucifixion. There is no reason to doubt that this Pharisee had heard of the fame of Jesus Christ as a prophet, and knowing little of his character, really desired to do him an honor by his invitation. The Pharisee invites Christ to come to him ; the woman seeks permission to come to Christ ; the Pharisee thinks to confer honor ; the woman seeks salva- tion. — Sat doAvn to meat. Reclined in Ori- ental fashion, with the feet extended behind. See Vol. I., p. 282, for illustration. Thus the woman, coming behind, easily and without ob- seiTation, approached his feet. — Behold a woman in a city which was a sinner. Or, possibly, so some read the passage, tvAo tvas a sinner in that city, i. e., who had practiced her unholy calling there. She was, not merely had been, a sinner. Up to that time she had lived a life of sin. The substitution of the pluperfect for the imperfect tense by some expositors, grows out of a desire, either to explain Christ's treatment of the woman, whom they wish to CQ ^ H (1 f- •n ?^ cs- (b H t-' m ci z H » S > », tz: ft. d u. H a: ^ M ^- ►fl a: ^ > 0^ w ;;;^ !/J r-* M B Ch. VII.] LUKE. 49 began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and an- ointed them with the ointment. 39 Now when the Pharisee which had bidden him saw it. he spake within himself, saying. This man, if' he were a prophet, would have known who and what manner of woman this is that toucheth him ; for she is a sinner.' 40 And Jesus, answering, said unto him, Simon, I have somewhat to say unto thee. And he saith, Mas- ter, say on. 41 There was a certain creditor which had two debt- k John 9 : 24 1 ch. 16 : 2. represent as already reformed, or to reconcile the account here with that anointing at Beth- any, reported in the other Gospels, with which they confound it. For the same reason, some have regarded the term sinner as a mere general one, indicating not an unchaste life, but one of vanity and worldliness. All such attempts to confordi Scripture to our prepossessions are ir- reverent and misleading. The plain meaning of the narrative is, that this woman had been lead- ing the life of a prostitute up to this time, and was recognized by Simon as such, either by some characteristic feature in her dress or because her character was well known. Her reform dates from this hour. That she entered the house un- invited is not strange. In the free life of the East the presence of uninvited guests, not at the table but in the room, is not uncommon. "At dinner at the consuFs house at Damietta we were much interested in observing a custom of the country. In the room where we were received, besides the divan on which we sat, there were seats all round the walls. Many came in and took their places on those side seats, uninvited and yet unchallenged." — -{Narrative of a Mission to the Jews, quoted in Trench'' s Notes on the Parables.) If, in this case, the meal was given in the guest- room, which generally lies open to the court- yard, the public would naturally have followed Christ into the court-yard. This woman followed in with them, drawn by his words of tenderness, perhaps by the invitation of Matt. 11 : 28-30, which was given at about this time in Christ's life ; her heart was drawn toward him ; the tears of an awakened sorrow, welling to her eyes, dropped upon the feet of Christ ; she saw it, knelt, and, obeying the impulse of the moment, wiped them with her long hair ; unrepelled, she softly kissed them ; and still unrepelled, took the box of ointment which had ministered to her in her unholy calling, used in adding to her se- ductive charms, and with it anointed his feet. The first act of reverence was an unconscious one ; each new act, in expressing her hunger, in- tensified her feeling. — An alabaster box of ointment. * * * Anointed them with the ointment. The original is simply an ala- baster. It was probably a vase rather than a box. The accompanying illustration represents a col- lection of alabasters from the British Museum. Ointment was used in the East, and still is, not only in religious consecration, but also in the ALABASTERS. toilet. The hair and face were both anointed ; a shining skin being accounted an element of beauty (Rnth 3:3; Eccles. 9:8; Amos 6 : 6). To be with- out anointing was a sign of mourning (2 Sam. 14 : 2). Trench notes the fact that she wiped the Lord's feet with that which is the especial crown and glory of woman, the hair of her head ; kissed him with the lips that had beguiled the simple (Prov. 5:3; 7 : is) ; and used, in holy expression of reverence toward him, the unguent once used to aid her own sinful life and gratify her vanity, thus illustrating the principle enunciated by Paul in Romans 6:19. 39. Spake within himself. Courtesy, or perhaps a vague feeling of awe, kept him from expressing his opinion. His conduct con- trasts favorably with that of the inimical Phari- see, whom we meet elsewhere in the Gospel nar- ratives. See, .for example. Matt. 12 : 2 ; Luke 11 : 53, 54 ; 16 : 14. Nor does Christ call Simon a hypocrite ; the rebuke which he administers is one of the severity of love, not of judgment.— This man, if he were a prophet, would have known. The dilemma in the Pharisee's mind was this ; if Christ were an inspired man he would have read the character of this woman ; if he were a holy man he would not have suffered her homage. Of the inspiration that reads pen- itence in the heart, of the holiness that accepts sorrow for sin and a promise of repentance, he had no conception. 40, 41. Jesus answered. Not to any ex- 50 LUKE. [Ch. VII. ors : the one owed five hundred pence, and the other fifty: 42 And when they had nothing ■" to pay, he frankly forgave them both. Tell me, therefore, which of them will love him most? 43 Simon answered and said, I suppose that he to whom he forgave most. And he said unto him. Thou hast rightly " judged. 44 And he turned to the woman, and said unto Si- mon, Seest thou this woman ? I entered into thine house, thou gavest me no water for my feet : but she hath washed my feet with tears, and wiped them with the hairs of her head. 45 Thou gavest me no kiss : but this woman, since the time that I came in, hath not ceased to kiss my feet. 46 My" head with oil thou didst not anoint : but this woman hath anointed my feet with ointment. 47 Wherefore I say unto thee. Her sins, which are many, are forgiven ; for she loved much : but to whom little is forgiven, the same loveth little. 48 And he said unto her. Thy sins are forgiven. 49 And they that sat at meat with him began to say within tliemselves, WhoP is this that forgiveth sins also ? 50 And he said to the woman,i Thy faith hath saved thee : go in peace. Ps 49 ■ 7 8 • Rom. 6:6 . . .n Ps. 116 : 16-18 ; 1 Cor. 15 : 9 ; 2 Cor. 5 : 14 ; 1 Tim. I : 13-16. . . .0 Ps. 23 : B p Matt. 9 : 2, 3 ; Mavk 2 : q chaps. 8 : 48 ; 18 : 42 ; Hab. 2:4: Matt. 9 : 22 ; Mark 5 : 34 ; 10 : 62 j Ephes. 2 . 8. pression by the Pharisee, though his counte- nance may have indicated his thoughts, but to what he had said within himself. The case is one in which Christ read the secrets of the heart. Compare Matt. 9 : i ; John 3 : 2.5. — Master, say- on . His language is that of respect. Evidently this Pharisee is not to be confounded with those that denied and persecuted the Lord. His per- l^lexity was an honest one ; Christ treats it with tenderness. — Two debtors. Compare the para- ble in Matt. 18 : 23-35. There, also, are two debtors ; but there, the difference between the two debts is enormous ; one owes eighteen dol- lars, the other a sum equivalent, at the lowest estimate, to fifteen millions. The contrast there represents the difference between our debt to God and our neighbor's debt to us. Here the difference is relatively small ; one owes fifty de- narii, the other five hundred. The denarius was about equivalent to eighteen cents of our money ; the relative debts therefore were nine dollars and ninety dollars. The contrast represents simply the difference among men in their debts, i. c, their unfulfilled obligations, toward God. Pre- sumptively, this Pharisee was represented by the smaller debtor, i. e., not only in his own estima- tion but also in reality he was a man of compara- tively pure life. 42, 43. When they had nothing to pay he frankly forgave them both. They had nothing to pay, so that both were equally insol- vent; moreover, they were both conscious of this fact, so that they both accepted from the credi- tor a full and free remission of the debt. The contrast is not between two men, one of whom claims divine consideration because he owes but little, and the other accepts it without preferring any claim ; but between two sinners, Iboth of whom are conscious of their utter inability to meet the requirements of the divine law, but the one of whom feels that inability more keenly than the other. — I suppose that he to Av^hom he forgave most. The expression, / siipjMs^e, does not imply doubt or hesitation. It is rather, An I iDidersiand the matter. Did Simon perceive the drift of our Lord's question V Probably not fully ; and yet, it a^ipears to me, that he could not have been wholly oblivious of the result to which the parable tended. 44-46. It can hardly be doubted that' Simon had been deficient, if not in the courtesies ordi- narily paid to a guest, at least in those due to a distinguished prophet. Water for the feet (Gen. 18 : 4 ; Judges 19 : 2l), the IvisS Of peace (Gen. 45 : 15 ; Exod. 18 : i), and anointing the head Avith oil (Ps. 23 : 5), were marks of attention ordinarily paid in the East. The contrasts are very noticeable between the neglect of Simon and the homage of the woman. No water — tears, the most pre- cious of all water ; no kiss of greeting — kisses for the feet ; no oil for the head — precious ointment for the feet. The Pharisee was decor- ous but cold ; the woman, under the inspiration of an ardent love, broke over the ordinary social restraints. The one omitted even the customary expressions of reverence ; the other, by her pe- culiar use of them, emphasized the reverence and love of her heart. 47. The difficulties which this verse has occa- sioned, and the discussions to which it has given rise, I have considered below. Here it must suffice to say, that Christ does not say, "Where- fore her sins, which are many, are forgiven ; " but " Wherefore I my unto thee, her sins are for- given." The manifestations of the woman's love are not alleged by Christ to be the cmiKe of the forgireness, but the occasion of his teaching. Nor does the second clause of the sentence "/or she loved much," imply that her love elicited the forgiveness. For indicates not the cmL'.e but the evidence of her pardon. "We may say. It is^ight, for the sun is risen ; but we may also say. The sun is risen, for it is light. So in this passage, for may, and according to what precedes, must mean ; ' I say unto thee that her many sins are forgiven, as thou must infer from this, that she loved mtich.' " — (Godet.) 48-.')0. Thy sins are forgiven. The tense is the perfect, not the present, and indicates not a forgiveness, then first proffered, but already in past time perfected. His language is, 77*?/ riii:: have hem. forgiven. Christ did not then forgive ; he declared a forgiveness, before extended to her. The spirit of forgiveness in Christ, wl.ieh Ch. VII.] LUKE. 51 drew the publican and sinner to him, and made him their friend, attracted this woman, and elicited her penitence, purpose of reformation, and love. The consciousness that he had for- giveness for her and compassion on her, pre- ceded and evoked her penitence. To suppose that he forgave because she previously loved, violates grammar here as well as the plain teach- ing of Scripture elsewhere. See below. — Who is this that forgiveth sins also ? Comp. Mai-k 2:7; but there the language is that of open opposition ; here, rather that of perplexity, not unmingled with awe. — Thy faith hath saved thee. As the instrument, not the cause of sal- vation ; it had saved her, because it had led her to accept in simplicity the saving grace proffered to her by the Lord. Observe, too, the illustra- tion of faith which this incident affords ; it is not an intellectual opinion, for there is no reason to suppose that the woman regarded Christ then as more than a prophet ; nor an act of obedience, nor always even Ulustrated by one, though al- ways involving an obedient spirit ; but a trust that accepts Christ, and believes in his grace, be- cause he proffers it. — Go in peace. This was the perfecting of her pardon ; it is always the perfecting of Christian pardon ; peace from fear, both of the past and the future (Rom. 8:1,38,39). She had felt the forgiving love of Christ before ; now, first she had an assurance in his own words, that put to flight all doubts, and dried all tears but those of gratitude and love. Two difficulties are presented by this parable, which have given rise to a voluminous discussion. I. Does it represent that our love for God is the cause of his forgiveness of our sins. That this is the teaching is maintained by many Roman Cath- olics, and some rationalistic divines, and by some who confound love and faith. But (1) this view is not required nor even justified by the gram- matical construction of ver. 47. See note there. (2.) It does not accord with the groundwork of the parable, since the forgiveness precedes and produces the love in the story (vers. 4i, 42), and nei- ther debtor has anything to pay, whereas love is the pay that is pre-eminently due to God ; (3) nor with Christ's language in the last clause of ver. 47. If our love causes God's forgiveness, Christ would have said, not. To whom little is forgiven, the same loveth little ; but. Who loveth little, to the same little is forgiven. (4. ) Nor with ver. 50, Thy faith (not thy love) hath saved thee. (5.) Nor with other teachings of Scripture, which uniformly represent the divine love as the cause, not the effect, of human love (John 3 : le ; Ephes. 2 : 4, 2 ; 1 John 4 : 10, 19). (6. ) Nor with psychology, for love is itself salvation ; it is that not by which but MM to which we are saved. "Sin is the dis- ease. What is the remedy ? Charity ? Pshaw ! Charity in the large, apostolic sense of the term is the health, the state to be obtained by use of the remedy, not the sovereign balm itself— faith of grace— faith in the God-manhood, the cross, the mediation, the perfected righteousness of Jesus, to the utter rejection and abnegation of all righteousness of our own." — (Colei-idye.) II. If he whose sins are many and to whom much is forgiven, loves much, is sin a means of grace ? Is the greatest sinner prepared to be the greatest saint ? If love is the chief grace (i Cor. ch. 13), and sin forgiven awakens it, shall we not go on to sin that grace may abound ? No ! for, (1.) The love is not as the sin, but as the sense of forgiveness. It depends not upon the actual guilt, but upon our consciousness of it. One of the evil effects of sin is that it dulls the moral sense, and prevents that consciousness of guilt and that appreciation of divine forgiveness which is the inspiration of love. (2.) The love of a fla- grant transgressor, pardoned, may be more ar- dent, but not more deep ; more impetuous, but not more strong ; more demonstrative, but not more healthy than that of the soul which has grown up unto Christ without ever consciously wandering away from him, "It is an unques- tionable fact that the deepest penitents are, in one kind of love for him who has forgiven them the most devoted ; in that, namely, which consists in personal sacrifice, and proofs of earnest attach- ment to the blessed Saviour and his cause on earth. But it is no less an unquestionable fact, that this love is not the highest form of spiritual life ; that such persons are, by their very course of sin, incapacitated from entering into the length, and breadth, and height, and being filled with all the fullness of Christ ; that their views are generally narrow, their aims one-sided ; that though love be the greatest of the Christian graces, there are various kinds of it ; and though the love of the reclaimed profligate may be, and is, intense of its kind (and how touching and beautiful its manifestations are, as here !) yet that kind is not so high nor complete as the sac- rifice of the whole life—fhe bud, blossom, and fruit — to his service, to whom in baptism we were dedicated. "—(.4{/ heed therefore how ye hear : for " whoso- ever hath, to him shall be given ; and whosoever hath not, from him shall be taken even that which he seem- eth to have. 10 Then ° came to him /iis mother and his brethren, and could not come at him for the press. 20 And it was told him iy certain, which said, Thy mother and thy brethren stand without, desiring to see thee. 21 And he answered and said unto them, My mother and my brethren are these which hear the word of God, and do it. 22 Now p it came to pass on a certain day, that he went into a ship with his disciples : and he said unto them, Let us go over unto the other side of the lake. And they launched forth. 23 But as they sailed, he fell asleep : and there came down a storm of wind on the lake : and they were filled wit/t -water, and were in jeopardy. 24 And they came to him, andi awoke him, saying. Master, master, we perish ! Then he arose, and re- buked the wind and the raging of the water : and they ceased, and there was a calm. 25 And he said unto them, Where is your faith ? And they, being afraid, wondered, saying one to an- other, Ml hat manner ol man is this ! for he command- eth even the winds and water, and they obey him. 26 And' they arrived at the country of the Gada- renes, which is over against Galilee. 27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs. 28 When he saw Jesus, he cried out, and fell down before him, and with a loud voice said. What have I to do with thee, Jesus, t/tou Son of God most high ? I be- seech thee, torment" me not. 29 (For he had commanded the unclean spirit to come out of the man. For oftentimes it had caught him : and he was kept bound with chains and in fet- ters : and he brake the bands, and was driven of the devil into the wilderness.) 30 And Jesus asked him, saving, What is thy name ? And he said, Legion : because many devils were en- tered into him. 31 And they besougrht him that he would not com- mand them to go out uito the deep.' 32 And there was there an herd of many swine feed- ' cli. 12 : 2; Ecclea. 12 : 14 ; Matt. 10 : 26 ; 1 Cor. 4:5 in James 1 : 21-25 n ch. 19 : 26 ; Matt. 13 : 12 ; 25 : 29 o Matt. 12 : 46, etc. ; Mark 3 : 32, etc p Matt. 8 : 23, etc. ; Mark 4 : 35, etc q Ps. 44 : 23 ; Isa. 61 : 9, 10 r Matt. 8 : 28, etc. ; Mark 5:1, etc a Is«. 27 : 1 ; James 2 : 19 ; Rev. 20 : 10. . . .t Rev. 20 : 3. ligious teachers, though never to any consider- able extent (Acts is : 26 ; 21 : 9 : Phil. 4 : 3). 3. Mary, called Magdalene. — Because of Magdala. On her life and character see Matt. 27 : 56, note. Of the fact here stated, that seven devils were cast out of her, nothing else is known. She is not to be confounded with the penitent woman referred to in the preceding chapter. On demoniac possession, see Vol. I, p. 133. — Joanna, the wife of Chuza. Of whom nothing else is known. It has been surmised that Chuza was the court lord whose son Jesus healed, and who believed with all his house (John 4 : 46-54). It is also uotcd as one of the coinci- dences coniirmatory of the truth of the N. T., that Herod, the son of one of whose courtiers was healed by Christ, and whose steward's wife was a disciple, heard much of Christ, and was perplexed by what he heard of his wonderful works (Matt. 14 : 1, 2). — Susanua. Not mentioned elsewhere. 4-15. Parable OF THE Sower. — This parable was spoken, with others, on the shore of the sea of Galilee. The whole series constituted one discourse, and interpreted, b)' an allegory, the nature of the kingdom of God. They are re- ported more fully in Matthew (ch. 13), where I have treated the particulars and noted the varia- tions in expression between Matthew, Mark, and Luke. See notes there. 16-18. Parable of the Candle. — This is given in the same connection by Mark (ch. 4 : 21-25). The same instructions are given by Matthew in various passages and in different connections. See Matt. 5 : 15 ; 10 : 26 ; 13 : 12, and notes thereon. Observe the dtfEerence between Mark and Luke in one important part. Mark says, Take heed what, Luke, fiow ye hear. Both are needful cautions ; yet what we hear depends in part on how we hear ; i, e., the attention we give to the word spoken. 19-21. Christ's Mother Attempts to In- terrupt His Teaching. — That this was her ob- ject appears in Mark 3 : 21. The true chrono- logical order is doubtless given by Matthew. See Matt. 12 : 46-50, notes. 22-2.5. Christ Stills the Tempest. — Comp. Matt. 8 : 23-27, and Mark 4 : 35-41. Mark is the fullest and most graphic ; he alone gives a defi- nite note of time. His language shows that it occurred on the evening following the parable by the sea-shore. See notes on Mark, where I have considered the variations in the language of the Evangelists. 26-39. The Cure of the Gadabene Demo- niac— Matt. 8 : 28-34 ; Mark 5 : 1-21. See notes there, especially on Matthew, where I have con- sidered briefly the question, what is the nature of demoniacal possession. Matthew mentions two demoniacs, Mark and Luke but one. Alford thinks that there was but one, and that Mat- thew's less circumstantial account is in error in this. Such a supposition is at least needless. The more violent may alone have been men- tioned, or there may have been but one who ex- pressed, after his cure, a desire to follow Jesus (ver. 3s), and therefore Mark and Luke may have mentioned only him. Matthew, who refers to two demoniacs, says nothing of this request. 30. Many devils were entered into him. Luke's language is more explicit than that of Matthew or Mark. I believe it is to be taken as 54 LUKE. [Ch. IX. ing on the mountain : and they besought him that he would sufier them to enter into them : and he suflfered them. , , J ^ J 33 Then went the devils out of the man, and entered into the swine : and the herd ran violently down a steep place into the lake, and were choked. 34 When they that fed thein saw what was done, they fled," and went and told it in the city and in the country. 35 Then they went out to see what was done ; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right" mind : and they were afraid. 36 They also which saw it told them by what means he that was possessed of the devils was healed. 37 Then the whole multitude of the country of the Gadarenes round about besought him™ to depart from them • for they were taken with great fear : and he went up into the ship, and returned back again. 38 Now the man out of whom the devils were de- parted, besought him that he might be with ^ him : but Jesus sent him away, saying, 39 Return to thine own house,? and shew how great things^ God hath done unto thee. And he went his way, and published throughout the whole city how great things Jesus had done unto him. 40 And It came to pass, that, when Jesus was return- ed, the people gladly received him : for they were all waiting for him. . 41 And, behold, there » came a man named Jairus, and he was a ruler of the synagogue ; and he fell down at Jesus' feet, and besought him that he would come into his house : 42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went, the peo- ple thronged him. ^ , , , 43 And a woman having an issue of blood twelve years, which had spent'' all her living upon physi- cians,"= neither could oe healed of any, 44 Came behind him, and touched the border of his garment: and'' immediately her issue of blood 45 And Jesus said. Who touched me ? When all de- nied, Peter, and they that were with him, said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me ? 46 And Jesus said. Somebody hath touched me : for 1 perceive that virtue ^ is gone out of me. 47 And when the woman saw that she was not hid,' she came trembling,^ and falling down before him, she declared unto him, before all the people, for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good com- fort : thy faith hath made thee whole : so in peace. 49 While •■ he yet spake, there cometh one from the ruler' of the synagogue's house, saying to him. Thy daughter is dead : trouble not the Master. 50 But when Jesus heard it, he answered him, say- ing. Fear not : ' believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her: but he said, Weep not ; she is not dead, but sleepeth.'' 53 And they laughed him to scorn,' knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying. Maid,™ arise. 55 And her spirit came again, and she arose straight- way : and he commanded to give her meat. 56 And her parents were astonished ; but he charg- ed" them that they should tell no man what was done. CHAPTER IX. THEN he " called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases. 2 And he sent them to preach the kingdom of God, and to heal the sick. 3 And he said unto them, Take p nothing for your journey, neither staves, nor scrip, neither bread, nei- ther money ; neither have two coats apiece. 4 And whatsoever house ye enter into, there abide, and thence depart. 5 And whosoever will not receive you, when ye go out of that city, shake 1 off the very dust from your feet, for a testimony against them. 6 And they departed, and went through the towns, preaching the gospel, and healing every where. 7 Now Herod' the tetrarch heard of all that was done by him : and he was perplexed, because that it was said of some, that John was risen from the dead ; 8 And of some, that Elias had appeared ; and of others, that one of the old prophets was risen again. 9 And Herod said, John have I beheaded : but who n Acts 19 -16 17 . .v Ps. 51 :10....w Acta 16 : 39.... i Dei.t. 10 : -20, 21 ; Ps. 116 : 12, 16. . . .y 1 Tim. 5 : 8. . . z Ps. 126 : 2,3 . .a Matt. 9: 18, et^: Mark 5: 22, etc b 2 Ch.on. 16:12; Isa. 65 : 2. . . .c Job 13 : 4. . . .d ch. 13 : 13 ; Matt. 8: 3; 20 : 34. . . .e ch. 6 : 19 ; 1 Pet 2:9.... f Ps 38 • 9 ■ Hosea 6 : 3. . . .e Isa. 66 : 2 ; Hosea 13 : 1 ; Acta 16 : 29. . . h Matt. 9 : 23, etc. ; Mark 6 : 35, 11 : 25 ; Ron,. 4 : 7. .. .k John 11 : 11, 13. . . .1 ch. 16 : 14 ; Ps. 22 : 7. . . m ch. 7 : 14 ; Jof.n 11 : 43 .."Matt o Matt. 10 : 1, etc. ; Mark 3 : 1.3, etc. ; 6:7, etc. . . .p chaps. 10 : 4 etc. ; 12 : 22. . . .q Neh. 5 : 13 ; Acts 13:51 Mark 6 : 14, etc. vers. 41, 42... ~j Jolin 9 ■ 30 ; Mark 5 : 43. . . . r Mati. 14 : l,etc. ; literally true, i. e., the demoniac was not under the mastery of one evil sjnrit, but under the anarchic control of several. 31. That he would not command them to go into the deep. Parallel to Luke's lan- guage is the expression in Mark, "That he would not send them out of the country " (Mark 6 : lo). The word here rendered deep, more prop- erly abyss, does not signify the sea, but the abode of the lost. It means literally without bottom, and is generally rendered "bottomless" (Rev. 9 ; 1, 2, 11 ; 11 : 7 ; 17 : 8 ; 20 : 1, 3). It OCCUrS in the N. T. only here, in the passages quoted from Rev- elation and in Romans 10 : 7 ; in the latter passage it signifies simply the place of departed spirits. 38, 39. Now the man * * * besought, etc. The request of the man and Christ's reply are narrated by Mark, but not by Matthew. They are very significant. When Christ is rejected by the Gadarenes, his compassion fails not, and he will not leave himself without a witness. Though he never returns to the land of the Gadarenes, he leaves a preacher there. So rejected, outcast, crucified, he bids everj' one from whom he has cast out sin to remain upon the earth and teU how great things God has done for him. And this is the secret of all power in Gospel preach- ing, which is potent only as it is made so by a conscious personal experience. 40-56. Cure of the Woman with an Issue OF Blood. Raising of Jairus's Daughter. — Comp. accounts in Matt. 9 : 18-26 and Mark 5 : 22-43. For full treatment see notes in Mark, where I have also noted the few additional de- tails given here. The time of the events is fixed by Matthew as immediately following the feast in Matthew's house, but when that was given is not certain. Ch. IX.] LUKE. 55 is this, of whom I hear such things ? And he' desired to see him. 10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place, belonging to the city called Bethsaida. 11 And the people, when they knew' it, followed him : and he receiv'ed" them, and spake unto them of the kingdom *' of God, and healed them that had need * of healing. 12 And" when the day began to wear away, then came the twelve, and said unto him, Send the multi- tude away, that they may go into the towns and coun- try round about, and lodge, and get victuals : for we are here in a desert ^ place. 13 But he said unto them. Give ye them to eat. And they said. We have no more but five loaves and two fishes ; except we should go and buy meat for aO this people. 14 For they were about five thousand men. And he said to his disciples. Make ^ them sit down by fifties in a company. 15 And they did so, and made them all sit down. 16 Then he took the five loaves and the two fishes ; and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. 17 And they did eat, and were all ^ filled : and there was taken up of fragments that remained to them, twelve baskets. 18 And it '' came to pass, as he was alone praying, his disciples were with him : and he asked them, say- ing. Whom say the people that I am ? 19 They answering, said, John<= the Baptist; but some say^ Elias; and others say, that one of the old prophets is risen again. 20 He said unto them. But whom say ye that I am ? Peter,'! answering, said. The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thmg ; 22 Saying, The Son " of man must suffer many things, and be rejected of the elders and chief priests and scribes, and be slain, and be raised the third day. 23 And he said to them all. If any man will come after me. let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life, shall lose it : but whosoever will lose his life for my sake, the same shall save it. 25 For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away ? 26 For whosoever e shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own giory, and in his Fa- ther's, and of the holy angels. 27 But Ih tell you of a truth, there be some standing here, which shall not taste' of death, till they see the kingdom of God. 28 And J it came to pass, about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. 29 And as he prayed, the fashion of his countenance was altered, and his raiment wa.r white and glistering. 30 And, behold, there talked with him two men, which were Moses and Elias : acli. 23:8 t Rom. 10 : 14,17 11 John 6 : 37 v Acts 28 : 31 v John 6 : 6, i-tc y Ps. 78 : 19, 20; Ezek. 34 : 25 ; Hi. sea 13 : 5 z c V1.T.K. 7, 8 ; Mart. 14 : 2 d John : 69 e Matt. 16 : 21 : 17 : : 3:5 K Matt. 10 : 33 ; Mai k S : :J8 ; 2 Tiin. 2 : 12 h Malt. 16 : 9 : 2, .-.c: chaps. 1 : 53 ; 5 : 31 ; Heb. 4:16 x MMtt. 14 : 15, etc. ; Mark 6 : 35, etc. ; 1 Cor. 14:40. ...a Ps. 107 : 9....b Matf. 16: 13, etc. ; Marks : 27, etc.... 2. . . .f ch. 14 : 27 ; Malt. 10 ; 38 ; 16 : 24 ; Mark 8 : 34 ; Rom. 8 . 13 ; Col. 28 ; Mark 9 : 1. . . .i John 8 : 62 ; Heb. 2 : 9. . . .j Matt. 17 : 1, etc. ; Mark Ch. 9 : 1-6. The Commission of the Twelve.— Com p. Matt. 10 : 1^2 ; Mark 6 : 7-13. The account in Matthew is much the fullest ; see notes there. Comp. with ver. 6 here Matt. 11 : 1, and observe that Christ went preaching through the cities, Avhile the disciples carried on their mission at this time only in the villages, i. f., un walled towns. 7-9. Death of John the Baptist. — Comp. Matt. 14 : 1-12, and Mark : 14-29, who give a full account of John's death and the circum- stances that led to it. See notes there. 10-17. Feeding the Five Thousand. — Comp. Matt. 14 : 13-27 ; Mark 6 : 30-44 ; John 6 : 1-21, notes. There is a difficulty in recon- ciling ver. 10 here with Mark 6 : 45. Luke re- ports Christ as going toward Bethsaida when de- parting from the west to the east shore ; Mark reports Christ as going toward Bethsaida when departing, after the feeding, from the east to the west shore. Hence two Bethsaidas have been imagined, solely to satisfy the conditions of the Evangelists' narrative ; for there is no geograph- ical evidence of more than one. For the true ex- planation of this difficulty see Matrk 6 : 45, note. The difficulty was early felt, and has probably led to the variety of manuscript readings here, some manuscripts reading. To a city called Beth- saida, some, To a desert place belonging to the city called Bethsaida, some simply. To a desert place. If the explanation which I have given in Mark be correct, these variations are immaterial, the fact being that the feeding took place on a grassy plain, near to and east of Bethsaida Julias. 18-21. Peter's Confession.— Matt.lti : 13-20 ; Mark 8 : 27-30. Matthew fixes both the time and the locality ; the time, during Christ's retire- ment with his disciples at the close of his public Galilean ministry ; the locality, near Ciesarea Philippi. The statement of ver. 18 here, that he was alone, praying with his disciples, is peculiar to Luke. Matthew alone gives the promise to Peter (Matt. i6 : 17-19). See notes on Matthew. 22-27. First Announcement of our Lord's Passion and Resurrection. — Matt. 16 : 21-28 ; Mark 8 : 81 ; ch. 9 : 1. All three Evangelists place this prophecy immediately after the disciples' confession of Christ as the Messiah, and immedi- ately preceding the Transfiguration. The report is fuller both in Mark and Matthew than here. The greater part of this address was delivered to, or at least in the presence of, other people. This is evident from the language of ver. 23 here, " to them all," and the language of Mark (s : 34), " and when he had called the people," a concurrent tes- timony to the publicity of the latter part of this address. With ver. 2.5 here comp. Matt. 16 : 26 and Mark 8 : 36. The phrase here, "and lose himself or be castaway," interprets the language in Matthew and Mark, "lose his own soul." On the whole passage see notes on Matthew. 28-36. The Transfiguration. — Compare Matt. 17 : 1-9 and Mark 9 : 1-S. I have treated the subject fully in Matthew. Luke gives some 56 LUKE. [Ch. IX. 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and they that were with him were heavy ^ with sleep : and when they were awake, they saw his glory,' and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is '" good for us to be here : and let us make three tabernacles ; one for thee, and one for Moses, and one for Elias : not knowing " what he said. 34 MSiile he thus spake, there came a cloud, and overshadowed them : and they feared as they entered into the cloud. 35 And there came a voice out of the cloud, saying, This" is my beloved Son : hear? him. 36 And when the voice was past, Jesus was found alone. And they kept zV close, and told no man in those daysi any of those things which they had seen. 37 And if came to pass, that on the next day, when they were come down from the hill, much people met him. 38 And, behold, a man of the company cried out, saying. Master, I beseech thee, look upon my son ; for he is mine *> only child. 39 And lo, a spirit taketh him, and he suddenly crieth out ; and it teareth him that he foameth again : and, bruising him, hardly departeth from him. 40 And I besought thy disciples to cast him out ; and they could not.' 41 And Jesus answering, said, O faithless" and per- verse'' generation ! how long shall I be with you, and suffer you ? Bring thy son hither. 42 And as he was yet a coming, the devil threw him down, and tare Aim. And Jesus rebuked" the un- clean spirit, and healed the child, and delivered him again to his father. 43 And they were all amazed " at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples, 44 Let these sayings sink down into your ears : for y the Son of man shall be delivered into the hands of men.^ 45 But = they understood not this saying, and it was hid Irom them, that they perceived it not : and they feared to ask him of that saying. 1 Dan. 8: 18; 10:9....1 John 1 : 14.... m Ps. 27 : 4 : 73: 28.... n Mark 10:38....o Matt. 3 : 17: 2 Pet. 1 : 17, 18.... ^ ..,- 3 : 22 q Eccles. 3:7 r Matt. 17 : 14, etc. ; llark 9 : 17, etc s Zecb. 12 : 10 t Acts 19 : 13-16 u John 20: 27 ; Heb. 4 : 2 V Deut. 32: 5; Ps. 78 : 8....W Mark 1 : 27....X Pa. 139 ; 14; Zech. S: 6....y Matt. 17 : 22 ~ "' ' Mark 9 : 32. p Deut. 18 : 15 ; Acts . .„ „-„.. .0: 27 ; H^b. 4:2.... 2 Sam. 24 : 14 a chaps. 2 : 60 ; 18 : 34 ; additional particulars not given by either of the other writers. He tells us the object of going up into the mountain, "to pray;" that the transfiguration of our Lord took place " as he prayed ; " the nature of the transfig- uration, " the fashion of his countenance was al- tered and his raiment was white and glistening ; " the theme of conversation between Christ and the two spiritual companions, "they spake of his decease, which he should accomplish at Jerusa- lem ; " that the vision was seen by the Apostles "when they were awake ; " that Peter spoke as Moses and Elias "departed from him," and by implication to restrain their departure ; that he spake " not knowing what he said ; " and that the apostles obeyed the command of Christ, which Matthew alone reports, and "told no man in those days any of those things which they had seen." 29. White and glistering. That is, flash- ing. The idea conveyed, is of an appearance like burnished metal flashing in the sun. Comp. Ezek. 1 :4, 7; NahumSTs. 31. Spake of his decease. More literally, "of his departure " (Greek t^odog). 32. But Peter and they that were with him had been heavy with sleep, but hav- ing kept fully awake they sa^v his glory. •Our English version implies that they fell asleep and were wakened to see his glory, while the original implies that though heavy ,with sleep they kept fully awake. "The word (keep awake (StayQtjYnQtco) appears to be used expressly here to show that it was not merely a vision seen in sleep." — (Alford.) 34. And they, the disciples, feared as the others, Christ, Moses, and Elijah, entered into the cloud. The original does not imply that the disciples entered into the cloud. On the contrary, in the Received Text, it distinguishes between them and the others who did enter. There is some doubt as to the reading, but the whole course of the narrative here and in the other Evangelists indicates that the cloud re- ceived the three out of the sight of the disciples. 35. Beloved son. The best reading here is, Ml/ son the elect or chosen. 36. And they kept it close * * * in those days. Presumptively until after Christ's resur- rection, in accordance with his command. Matt. 17 :9. 37-42. Heading of the Lunatic Bot. — Matt. 17 : 14-21 ; Mark 9 : 14-29. The descrip- tion is much the fullest and most graphic in Mark. See notes there. Matthew calls this boy a lunatic ; the symptoms as described here and in Mark are those of epilepsy. — The next day. The transfiguration was probably at niglit. The scene here described took place on the following morning. — Mine only child. Luke alone so describes him. — Crieth out. Peculiar to Luke. An inarticulate cry is intended ; for the boy was both deaf and dumb (Mark 9 : 26). — Perverse generation. Rather, pet-verted race. The lan- guage is that of pity, not of indignation. See note on Mark 9 : 19. Ch. 9 ; 43-45. PROPHECY OF OUR LORD'S PASSION. The mystery op propitecy. Comp. Matt. 17 : 22, 23 ; Mark 9 : 30-32 ; and notes on Mark. This prophecy was uttered during Christ's retirement, after the close of his public ministry in Galilee, and before the commence- ment of his principal public ministry in Judea. Mark 9 : 30. See note on Matt. 15 : 29-39. 43. But while all were wondering. As before he gave an intimation of his passion im- Ch. IX.] LUKE. 57 46 Then '' there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 48 And said unto them. Whosoever'^ shall receive this child in my name, receiveth me ; and whosoever shall receive me, receiveth him that sent me : for ^ he that is least among you all, the same shall be great. 49 And John answered and said, Master, we "^ saw one casting out devils in thy name ; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid Aim not: for' he that is not against us, is for us. 51 And it came to pass, when the time was come that he should be received b up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face : and they went, and entered into a village of the Samaritans,'' to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw i/rt's. b Matt. 18 :l,etc. ; Mark 9 : 34, etc. ...c Matt. 10 : 40 ; John 12:44; 13 : 50....d ch. 14 : 11 ; Matt. 23 : 11, 12... f ch. 16 : 13 ; Matt. 12 : 30. . . .g Mark 16:19; Acta 1 : 2. . . .h John 4 : 4. Numb. 11 : 27-21 mediately after the apostles' confession of faith in his Messiahship, so now after the expression of their wonder at his miraculous power. Thus he adapts the trial of their faith to its strength. 44. Matthew and Mark both add a prophecy of the resurrection. 45. It was hid from them in order that {t'ua) they should not perceive it. "It was the divine purpose that they should not at pres- ent be aware of the full significance of these words." — (Alford.) And this is implied not only in the original, which our English version imper- fectly renders, but also in the direction, " Let these sayings sink down into your ears." They were to treasure them up for future reflection and comprehension, that when the death of our Lord came, they might not be overwhelmed, and when the resurrection took place, they might be prepared to believe it. In this verse we have a hint of the office of prophecy, viz., not to make clear future events, but to give a ground of faith in the divine word, a/to* the fulfillment has taken place (John 2 : 22 ; 12 : 16 ; 13 : 19 ; 14 : 29). So still the full meaning of the prophecy of Christ's second coming is, it seems to me, purposely hid- den from his church. — They feared. See Mark 9 : 33, note. 46-50. DiscouKSE Concerning Greatness IN THE Kingdom of God. — Of this discourse much the fullest report is given by Matthew, chap. 18. Mark's briefer account contains some particulars not given by Matthew (Mark 9 : 33-50). See notes on Matthew and Mark. On the varia- tions in the three accounts and their reconcilia- tion, see Prel. Note in Matthew. The discussion took place openly among the disciples, on the road, and was stopped by the presence of Christ (Mark 9 : 32), but the Strife and debate remained in their hearts (Luke 9 : 47). The question of John, and our Lord's reply (vers. 49, so), is not reported by Matthew, but is by Mark ; see notes there. Ch. 9 : 51^6. CHRIST REFUSED HOSPITALITY BY THE SAMARITANS. Religious wrath and persecution PROHIBITED. — The spirit op Christianity one op LONG-SUFFERING. The time of this incident is entirely uncertain, except as it is fixed by ver. 51. It is not narrated by either of the other Evangelists. It occurred after the close of Christ's Galilean ministry, not on the journey to the feast of Tabernacles, as indi- cated in the Harmony (voi. i, 45), for he then went up to Jerusalem, "not openly, but, as it were, in secret (John 7 : 10) ; " hardly on the journey to the feast of Dedication (john lo : 22, etc.), as suggested by Alford, for there is nothing to indicate that between these two feasts Jesus left Judea ; he certainly did not go back to Galilee, and we have no hint of any Samaritan ministry. The chronol- ogy of all the weeks between the feast of Dedi- cation (John 10 : 22-39) and the resurrection of Laz- arus (John, ch. 11), including most of the events and instructions in Luke, chaps. 10-18, is involved in great uncertainty. See next chap., Prel. Note. This incident probably occurred at some point during this time, perhaps on Christ's way, at the close of his Perean ministry, to the resurrection of Lazarus, and probably at about the same gen- eral period as the incident in Mark 10 : 32-;31. 51,52. And it came to pass Avhen the time was coming. Not come, i. e., fully come, but approaching. — His face was steadfastly set. In fuU knowledge of all that he was to suffer. His steadfastness itself indicated the conflict within, over which he triumphed in thus going to Jerusalem. Compare the description in Mark 10 : 33.— And sent messengers before his face. It seems to me far more natural to understand by this, messengers to prepare a place for him and his disciples, than, with Alford, to suppose that they were directed "to announce the coming of Jesus as the Messiah." This he seems never to have announced, either directly or through others, in any public ministry, while he lived. His announcement to the Samaritan woman (John 4 : 26), is no exception, for that was in a private conversation. But probably he chose to be dependent, as his disciples were, on the hospi- tality of the people (Matt. 10 : 9-14) ; this would therefore involve his recognition by the people as an honored religious leader, if nothing more. 53, 54. And they did not receive him. The bitter hostility between Jews and Samari- tans receives several illustrations in the N. T. See especially John, ch. 4, notes, and Luke 10 : 25-37, notes. The refusal to receive Christ 58 LUKE. [Ch. IX. they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias ' did ? 55 But he turned, and rebuked them, and said. Ye know not what manner of spirit ye are of. 56 For ' the Son of man is not come to destroy men's lives, but to save them. And they went to another village. 57 And'' it came to pass, that, as they went in the way, a certain man said unto him. Lord, 1 will follow thee whithersoever thou goest. 58 And Jesus said unto him, Foxes have holes, and i 2 Kings 1 : 10, 12 ... .j John 3:17; 12 : 47 k Matt. 8 : 19, etc. was a distinct refusal to recognize him as a pro- phet, or a leader worthy of reverence ; it was also a recognized indignity in the East, where hospitality is a recognized duty, and where the traveler is habitually welcomed as a guest, un- less some distinct cause exists for refusing to receive him. The act is interpreted by 3 John, vers. 9 and 10 ; it was an emphatic repudiation of him as a heretic, a teacher of falsehood. — Wilt thou that we command fire to come down from heaven and consume them ? There is some doubt whether the added words, As. Elias did, is not a gloss added by a copyist, in explana- tion of the proposition. There is no doubt, how- ever, that there was a reference in the disciples' minds, to 3 Kings 1 : 9-13. Their proposal indi- cates their spirit ; they were full of zeal for their Master ; believed that he was on his way to Jeru- salem to enter into his kingdom, remembered the glory in which they had seen him with Moses and Elijah, on the Mount of Transfiguration, and were impatient for the disclosure of his power and authority. It was the same spirit which led Peter to rebuke the Lord for prophesymg his passion, and to draw his sword to resist the ar- rest. It is still the same spirit which seeks to accomplish the triumphs of the Redeemer's king- dom, not by long-suffering, patience, and love, but by the exercise of authority and power. 55, 56. There is some doubt about the true reading of these verses. The phrase, " The Son of man is not come to destroy men^s lives, but to save them,'''' is thought by many scholars to have been mterpolated, being a customary saying of our Lord's (Matt. 18 : 11 ; Luke 19 : 10). Tischcndorf also omits the other portion of the rebuke, " Ye know not what manner of spirit ye are of,^'' thus leaving the narrative simply, "i?e turned and rebuked them, and they went to another village.'''' But in the uncertainty of the MSS., the internal evi- dence may be accepted as decisive ; and that is in favor of the ordinary reading. " The words have such a weight of authority against them, that they would be worthy of rejection if it were ex- plicable how they came into the text. How easily, on the other hand, out of regard to Elijah, could an intentional omission take place. Moreover, the brief, simple, and pregnant word of rebuke is so unlike a copyist's interpolation, and as worthy of Jesus himself, as it is, on the other hand, hard to conceive that Luke, on an occasion so unique, limited himself to the bare. He rebuked them." — {Meyer.) There is also some question as to the translation of the first part of the rebuke. It may be rendered inter- rogatively, '•'■Know ye not what spirit ye are of? " i. e., what is the spirit of Christianity, the spirit of meekness and love ; or it may be ren- dered positively, but with the same significa- tion, " ye know not what spirit ye are of' i. e., Ye know not, do not comprehend, the true spirit of Christianity ; or, more severely, " Te know not your own spirit, a spirit alien from mine." This, I doubt not, is the true interpreta- tion, but the others are grammatically possible, and they have defenders. — And they went to another village. In accordance with the in- structions which Christ had himself given to the twelve (Matt. 10 : 23). This incident illustrates the Christian method of meeting insult and indignity — not by penalty but by patience, and, when possible, by avoid- ance. But it illustrates much more. The anger of the disciples was not aroused by a personal affront, but by one offered to their Lord ; it was excited, not by self-conceit or pride, but by love and zeal for Christ. Zeal for him, when uniting with the lower passions, produces not piety but fanaticism ; such zeal, so uniting, is not a Chris- tian spirit ; it may even result in a devilish spirit. Christ condemns, impliedly, all attempts to coerce respect for him, or to punish the want of it ; and so, not only all religious persecution, but also all that wrath and bitterness, which is so unhappily common in religious controversies. The oflSce of Christianity is wholly remedial, not unitive ; its instruments are the forbearance and long-suffering of love, not judgment and penalty ; light and warmth, not fire from heaven. We are to be patient, not merely with wrong per- sonal to ourselves, but with the spirit of irre- ligion and infidelity, and with affronts offered to our Lord. We are not to hate even the enemies of Christ. Ch. 9: 57-62. FOLLOWING CHRIST. Three persons ALMOST PERSUADED TO BE CHRISTIANS : THE SELT- CONFIDBNT AND IMPETUOUS DISCIPLE ; THE PROCRAS- TINATING DISCIPLE ; THE IRRESOLUTE DISCIPLE. — ThB FIRST MUST COUKT THE COST ; THB SECOND MUST SUN- DER THE MOST SACRED TIES ; THE THIRD MUST FOR- GET THOSE THINGS WHICH ARE BEHIND.— DUTIES TO THE LIVING AND DUTIES TO THE DEAD. — DANGERS OF EVEN LOOKING BACK (sce note below). This incident probably occurred immediately Ch. IX.] LUKE. 59 birds of the air have nests ; but the Son of man hath not where to lay his head. 59 And he said unto another, Follow me. But he said, Lord, suffer ' me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead ; but go thou and preach the kingdom of God. 61 And another also said. Lord, I will follow thee ; but let me first go bid them farewell whicli are at home at my house. 62 And Jesus said unto him. No man, having put his hand to the plough, and looking back, is fit lor the kingdom of God. 1 1 Kings 19 : 20. after Christ's preaching of the parables concern- ing the kingdom of God (Matt., ch. is). He desired to escape from the throng, and bade his own disci- ples, i. e., the twelve, to depart with him by boat to the other side of the Sea of Galilee. Comp. notes on Matt. 8 : 18-22, and see Mark 4 : o5, with Matt. 8 : 18. 57. A certain man. A scribe (Matt, s: i9, 21), and a disciple in the sense in which all were termed disciples who were learners of Jesus without having fully committed themselves to his cause. To understand his spirit we must consider both the circumstances and Christ's re- sponse ; for here, as elsewhere, the heart of the speaker is to be read, not so much from his own words, which were perhaps contrived to hide his real feelings, as from the reply of Christ, who discerned the intents of the heart. Christ had just been proclaiming the nature of the kingdom which he had come to establish (Matt., ch. 13). He now wishes to separate himself from the throng, and seek retirement. This scribe demands to in- trude himself on Christ's hours of seclusion, and bases this demand on a promise to follow him wherever he goes. Christ does not refuse his de- mand, but tests the value of his offer. " ' What ! ' saith he, ' dost thou look to gather wealth by fol- lowing me '? Seest thou not then that I have not even a lodging, not even so much as the birds have.' " — {Chnjsofiiom.) In a similar manner he tries the rich young man (Matt. 19 : 21) In neither case does he invent a peculiar and a hard condi- tion ; he simply requires that those who join his baud shall share their poverty. The twelve have left all to follow him (Matt. 4 : 20, 22; 9 : 19 ; 19 : 27). 58. Son of man. A phrase borrowed from the prophecy of Daniel, and indicating the Mes- siah. See Matt. 10 : 23, note. — Hath not where to lay his head. That is, no perma- nent home. He was frequently the guest of dis- ciples. Frequently he spent the night in the open air ; no real hardship in Orient as in our climate. "Night by night Jesus received from the hand of his Father a resting-place, which he knew not in the morning." — {Godet.) 59,60. Another. Also a disciple (Matt. 8 : 21). An ancient tradition says it was Philip ; Alford suggests that the command "follow me," was occasioned l)y some slackness or symptoms of decadence on the part of the disciple. It ap- pears more probable that he was a disciple only in a general sense of being a recipient of Christ's teachings, not one of the twelve. — Bnry my father. "As it was the practice to bury on the day of death, it is not very likely that this dis- ciple would have been here at all if his father had just breathed his last. * * * No doubt it was the common case of a son, having a fraU and aged father not Ukely to live long, whose head he thinks it his duty to see under the ground ere he goes abroad." — (Br. Broivn.) — Let the dead bury their dead. That is, Let those that abide in the world attend to the duties and fulfill the obligations which are supposed to be- long to that state. For you there is no turning ; a higher duty caUs you to preach the Gospel. During the midst of the battle the soldier cannot leave ranks to bury the dead or even to succor the dying. A seeming indifference to them is then his duty. It does not follow that we are to neglect what are called secular duties for those that are termed religious. Nevertheless, life presents many occasions In which duty to the living is supreme over respect to the dead ; in which duty to Christ requires that we should forego works which otherwise would be sacred duties. Compare for parallel teaching, Matt. 10 :37 ; for illustrative example, Mark 3 : .32-35. 61, 62. Compare Gen. 19 : 26, and 1 Kings 19 : 20, 21, where Elijah's language is satirical, and where Elisha, by his acts, though not in words, withdraws his request, leaves his cattle and his labors, and slaying two of the oxen for a feast in honor of Elijah, follows him without re- turning to his home. — No man having put his hand to the plough and looking back. The figure is one the agriculturist will readily appreciate. The ploughman must keep his eye on the furrow to be made, and the Christian on the life-duties to which he is called. Looking back spoils the furrow (comp. Phii. 3 : 13 ). Dr. Brown says that when Hindoos are converted and are about to be baptized, their parents often plead with them to pay them one more parting visit before taking a step that will cut them off from home altogether ; and that those who yield to these jjarental entreaties to go home for a visit never return, or do so only after a season, in which they abandon Christianity and conform to the heathen religion again. This fact is the best possible commentai-y on and explfination of a passage which has seemed to some a hard re- quirement on Christ's part. Dr. Brown's note on this entire passage 60 LUKE. [Ch. X. (though he bases it on Matt. 8 : 18-22) is ad- mirable. The first disciple is the self-suflScient, and hence the rash and precipitate disciple. Like the Galatians, he begins with an excess of zeal ; like Peter he will follow Christ everywhere (oai. 4 : 14, 15 ; 5:7; Matt. 26 : 33, 70-74). Such need tO be bidden to count the cost. The second is the procrastinating or entangled disciple. He will follow Christ, hut — ; the answer is, No duty, how- ever sacred or solemn, is an excuse for putting oil the claims of Christ to our full and unre- served service. The third is, the irresolute or wavering disciple. He halts between two opin- ions. To him the word of Christ is, Noiu is the accepted time. (Comp. Luke 14 : 18-20 and Matt. 13 : 20-23.) Ch. 10 ; 1-24. COMMISSION OF THE SEVENTY. The WORK OF THE CHRISTIAN MINISTRY IIXiUSTEATED. See on Matt., ch. 10. Preliminary Note. — The chronology of the events recorded in Luke 10 : 1 to IS : 34, is very uncertain ; the locality is also uncertain. With- out entering into the unprofitable discussions of the harmonists, I give briefly what appears to me to be unquestionably the best opinion. Christ's Galilean ministry, was brought to an end by his rejection of the crown proffered to him by the people (John e : 15), and was followed by a brief period of retirement with his disciples, devoted to their instruction in the things con- cerning the kingdom of Christ (Matt, le -. 21 to ch. is). He then went up to Jerusalem to the feast of the Tabernacles, and in and about Jerusalem he sjjent about three months, from the feast of the Tabernacles to that of the Dedication. Of this Judeaa ministry, John alone gives any account (John, chaps. 7-io). Driven out of Jerusalem a second time by a mob, he departed into the dis- trict beyond Jordan, and taught there. Of this fact we have an intimation in Matt. 19 : 1 and Mark 10 : 1, but they give no full account of this era in his ministry. The incidents and teachings here recorded by Luke probably belong to this period. This is indeed only an h j'pothesis ; but it is a more probable one than the supposition that after he had once gone over the cities and villages of Galilee, he returned to a second ministry there. It is borne out by a comparison of the character of the ministry with that of the land and of the people. Perea, so called from the Greek word (ni. 29, to the time of Christ's going up for the last time to Jerusalem, March, a. d. 30, though in this time is included the resurrection of Lazarus and the brief subsequent retirement to Ephraim. The order of events is very uncertain. For a probable order, see Tabular Harmony, Vol. I, p. 45. Of this ministry, Matthew and Mark give a brief account (Matt. 19 : 1 to 20 : I6 ; Mark 10 : l-3l). Some fcW of the incidents and instructions recorded by Luke as in this era, seem, from the parallel ac- counts in Matthew and Mark, to belong to the Galilean ministry ; of course they may have been repetitions. See for examples, Luke 13 : 18-21 ; 11 : 14-26 ; 17 : 1, 2. To this period probably belongs the commis- sion of the seventy. Their mission is much like that of the twelve (Matt.,ch. lo) ; the difference is just such as the difference in circumstances would require. The seventy were to go two by two ; they were endowed with the same super- natural powers ; they were to depend wholly on the hospitality of the people ; they were to preach the same gospel, "The kingdom of hea- ven is at hand." But they were seventy instead of twelve, for the territory was larger and the time shorter ; they were not forbidden from en- tering into any Gentile city, for in Perea GentUe and Jew were associated together in the same cities ; their ministry was not confined to the unwalled towns ; no instructions respecting per- secution were given them, for the era of bitter persecution did not come till after the death of Christ, and their appointment was purely local and temporary, while that of the twelve was for lifelong service in the church. In the main, however, the instructions given to the seventy were similar to those given to the twelve, though not covering as much ground. For the practi- Ch. X.] LUKE. 61 CHAPTER X. AFTER™ these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them," The harvest truly t's great, but the ° labourers arf few : pray ye therefore the Lord of the harvest, that he would send forth la- bourers into his harvest. 3 Go your ways : behold, I send you forth as lambs among wolves. 4 Carry p neither purse, nor scrip, nor shoes : and i salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace 6e to this house. 6 And if the son ■■ of peace be there, your peace shall rest ' upon it : if not, it shall turn to you again. 7 And m the same house remain, eating and drink- ing such things as they give: tor' the labourer is wor. thy ot his hire. Go not trom liouse " to house. 8 And into whatsoever city ye enter, and they re- ceive you, eat " such things as are set before you : 9 And heal the sick that are therein, and say unto them. The " kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they re- ceive you not, go your ways out into the streets of the same, and say, 11 Even'' the very dust of your city, which cleaveth on us, we do wipe off against you : notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolera- ble in that day tor Sodom, than for that city. 13 Woe y unto thee, Chorazin ! woe unto thee, Beth- saida ! for» if the mighty works had been done in Tyre Matt. 10: 1, etc. J Mark 6 : 7, etc n Malt. 9 : 37 ; John 4:35 o 1 Cor. 3: 9; 1 Tim. 5 : 17 p ch. 9-3 etc a Gen 24-33 5S- 2 Kings 4 : 29 ; Prov. 4 : 26 r Isa. 9:6 s 2 Thess. 3:16; James 3 : 18 t 1 Cor. 9 : 4-14 : 1 Tim. 6 : 18 u 1 "iim 5 ■ U v 1 PoV 10: 27....W Matt. 3: 2....JI ch. 9 :5....y Matt. 11 : 21, etc z Ezek. 3 : 6. "■■ » 1 ^-ur. cal and spiritual lessons, therefore, the reader is referred to the parallel and prior commission of the twelve, reported in Matthew, ch. 10. Here I note only what is peculiar to this commission. 1. After these things. An indefinite note of time, indicating clearly that the commission here referred to was subsequent to the events recorded in the preceding chapter. — Others also, seventy in number. That is, others than the twelve whose ordination is mentioned in ch. 9 : 1. "It is well that Luke has given us also the sending of the twelve, or we should have had some of the commentators asserting that this was the same mission." — (Alfonl.) As the twelve had a clear reference to the twelve tribes of Israel (Matt. 19 : 28), so the seventy are sup- posed to have reference to the seventy elders of Israel (Exod. 241; Numb, n : ic). — Into every city and place whither he himself would come. In Galilee Christ himself preached in the cities (Matt. 11 : 1), and the apostles In the towns and villages (ch. 9:6), In Perea, jJi'esumablj^ the seventy preached both in the cities and the un- walled towns, Christ following with his personal ministry chiefly in the former. It is not proba- ble that he went into every place where his her- alds went. In this respect our age is better than theirs, that Christ is always with his ministers, and that their work is always to prepare for his personal coming. 2. The harvest truly is great. The same metaphor is used by Christ in Matt. 9 : 37. See note there. There is no reason to think that Luke has misplaced it ; more probably Christ in this instance, as in many others, made use of the same aphorism at different times. 3-12. These instructions are substantially the same as those given to the twelve in Matthew, ch. 10. Some matters given there are omitted here ; but there is nothing here not contained there ; at least the differences are little more than ver- bal. To the direction, I se7id yon forth as lamba among wolves, Christ adds in Matthew the direc- tion, JSe ye therefore wise as serpents, etc. The di- rection, Salute no man by the ivay, is peculiar to Luke. The Jewish salutations, like those com- mon in the Orient to-day, were elaborately for- mal, and occupied so much time as to be a serious hindrance when there was reason for haste. It is said that a complete formal salutation between SALUTATIONS. two persons may consume from one to three hours. The disciples were not to stop by the imy for these elaborate formal and insincere salutations. The immediate lesson to them was that their time was short and their business urgent. The lesson to us is that we are not to allow the for- malities of life to interfere with our Gospel min- istry. Verses 5 and 6 are parallel to Matt. 10 : 12, 13. I^ace be to this house was a common form of Jewish salutation. A son of peace (the article is wanting in the original) is one who receives the salutation, /. e., is ready to welcome the Gospel message of peace. Verses 7 and 8 are equivalent to Matt. 10 : 11. The direction simply empha- sizes the instruction there given. There abide till ye go hence. On the one hand, the apostles were not to hesitate from a false delicacy to re- ceive the hospitality proffered them ; nor, on the other hand, discontented with it, were they to go from house to house seeking for better 62 LUKE. [Ch. X. and Sidon, which have been done in you, they had a great while ago repented, sitting in saclicloth and ashes. 14 But it sliall be more tolerable tor Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which » art exalted to heaven, shalt be thrust" down to hell. 16 He'^ that heareth you, heareth me; and he "i that despiseth you, despiseth me ; and " he that depiseth me, despiseth him that sent me. a Isa. 14 : 13-15 ; Jer. 51 : 53 ; Amos 9 : 2, 3 b Ezsk. 26 : 20 ; 31 : 18 c John LI : 20, . . . d Acts 5:4 e John 5 : ! TYKE ON THE MAINLAND. accommodations or for social eujoyment. Verse 9 evidently imperfectly reports the authority conferred upon the seventy ; from their account of the result of their mission in verse 17, it is clear that their power did not differ from that conferred on the twelve in Matt. 10 ; 8. Verses 10-12 amplify the instructions contained in Matt. 10 : 14, 15. Observe that, whether accepted or rejected, the king- dom of God draws nigh, a power in us or a power ovei- us. 13-15. The same woes against Cho- razin, Bethsaida, and Capernaum are reported in Matt. 11 : 31-24. These are Galilean cities ; it is quite certain that the w^oes against them were pronounced by our Lord in Galilee, as indicated by Mat- thew ; but they may have been repeated by him in this con- nection to give sol- emn sanction to the admonition of the preceding verses. The accompanying illustra- tion of the present ruins of the once prosperous and flourishing city of Capernaum shows how completely this prophecy has been fulfilled, and affords a memorable and melancholy evidence of the truth of Christ's words and the authority of his mission. For description of Capernaum and its probable site, see Matt. 4 : 13. CAPLIJNAUM. Ch. X.] LUKE. 63 17 And the seventy returned again with joy, saying, Lord, even ttie devils are subject unto us tlirough tiiy name. 18 And he said unto them, I beheld Satan' as light- ning fall from heaven. 19 Behold, I give unto you power to tread on ser- pents sand scorpions, and over all the power of the enemy : and nothing shall by any means hurt you. 20 Notwithstanding, in this rejoice not, that the spirits are subject unto you ; but rather rejoice, be- cause your names are written •> in heaven. 21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so. Father, for so it seemed good in thy sight. 22 All things' are delivered to me of my Father: and no J man knoweth who the Son is, but the Father ; and who the Father is, but the Son, and he to whom the Son will reveal /«/;«. 23 And he turned him unto his disciples, and said privately. Blessed are the eyes which see the things that ye see : 24 For I tell you, that'' many prophets and kings f Rev. 12:8, 9.... g Mark 16 : 18 ; Acts 28 : 6. . ..h Exod. 32: 32; Ps. 69 : 28; Isa. 4:3; Dan. 12 : 1 ; Phil. 4:3- Heb 12- 20 : 12 ; 21 : 27 i Matt. 28 : 18 ; John 3 : 36 j John 6 : 44, 46 k 1 Pet. 1:10. 16. Compare Matt. 10 : 40, note. There the Lord declares that receiving Christ's messengers is counted as receiving Him ; here He adds that despising Christ's messengers, is accounted as despising Him — a solemnly suggestive declara- tion. 17-20. The seventy returned again with joy. There is nothing to indicate how long their mission lasted ; very probably during most of Christ's Perean ministry, in which case this return, though reported here, did not take place until about the time of Christ's going up to Jerusalem, recorded in ch. 18 : 31. — Even the devils are subject unto us through thy name. This was in accordance with the prom- ise made to the twelve (Matt, lo : s), and probably repeated substantially to the seventy. — I beheld Satan as lightning fall from heaven. Of this expression there are three interpretations : (1) the historical, i. e., that Christ refers to the original fall of Satan when cast out of heaven (isa. 14:12) ; (2) the mystical, i. e., that Christ re- fers to a vision or intuition of the fall of Satan, he having realized, if not Avitnessed in a spiritual vision, the overthrow of Satan, while his disci- ples were casting the evil spirits out ; (3) the prophetic, i. e., that Jesus beheld the flnal over- throw of Satan (Rev. 12 : 9), of which the victories won by his disciples were prophecies. In either interpretation the overthrow of Satan includes the overthrow of all his works and of all the agencies which proceed from and co-operate with him. I prefer the historical interpretation. The disciples return exultant ; Christ moderates their exultation, and at the same time deepens their assurance of final victory, by telling them that in the beginning he beheld Satan fall from heaven, and that they are but aiding to complete the work which God then began. We are co- workers with God (1 Cor. 3 : 9), and are battling against our already fallen foe. As lightning in- dicates both the brightness of the fallen angel and the suddenness of his fall ; as lightning goes out in instantaneoi|p and utter darkness, so the fallen angel of light. — Power to tread on serpents and scorpions. Comp. Ps. 91 : 13. The language is here symbolical; serpents and scorpions typify the poison and sting of sin, with all its dangerous and deadly effects. These, the result of the fall, are conquered in redemp- tion, being put utterly under foot (oen. 3 : is) through him who makes us more than conquer- ors in all things (Rom. s : 37). — Over all the pow- er of the enemy. Of Satan. The Christian has power over all evD, because by divine grace it becomes an instrument of good (Rom. 5 : 1-5). So is it literally true that nothing shall by any means hurt you. Comp. ch. 31 : 18 ; Rom. 8 : 28, notes. — Rejoice not * * * but rather rejoice. The Christian is not to rejoice in his own power, but rather in this, that he is the subject of re- deeming love. Judas Iscariot was one of the twelve to whom power was given to cast out devils, but his name was not written in heaven. The most magnificent successes, the finest ef- fects of eloquence, temples filled, conversions by thousands, are no cause of real spiritual joy to one who is not himself enrolled among the redeemed. The figure of a register in which the names of the redeemed are written is of frequent occurrence in the Scriptures (see marg. ref.). But note that the name may be blotted out (Exod. 32 : 33 ; Jer. 17 : 13 ; Rev. 22 : 19). 21, 22. Comp. Matt. 11 : 25-27. With Alford, "I am convinced that our Lord did utter on the two separate occasions these weighty words ; and I find in them a most instructive instance of the way in which such central sayings were re- peated by him." The immediate occasion of the utterance here, is Christ's realization of the fact, that to his unlearned disciples God has in- trusted the revelation of that truth which is to overthrow finally the kingdom of Satan. 23, 24. Comp. Matt. 13 : 16, 17. What there he said to the disciples in Galilee he here repeats to another circle, not necessarily the seventy alone, in Perea. Of the kings who had desired to see and hear, David is the most striking example (See 2 Sam. 23 : 6 ; Ps. 42 : 2 ; 73 : 25, 26). Ch. 10 : 25-37. rARAHLE OF THK fiOOD SAMARITAN. Christ's method op dealing with the self-right- eous. — The catholicity of Christian charity. — Spurious sympathy shuns suffering: real sym- pathy relieves it. — The worst heresy is the want 64 LUKE. [Ch. X. have desired to see those things which ye see, and have not seen them ; and to hear those things which ye hear, and have not heard them. 25 And, behold, a certain lawyer stood up, and tempted him, saying. Master, what' shall I do to in- herit™ eternal lite ? 26 He said unto him, What is written in the law? how readest thou ? 27 And he answering said, Thou" shalt love the Lord thy God with til thy heart, and with all thy soul, and with all thy strength, and with all thy mind ; and thy ° neighbor as thyself. 28 And he said unto him, Thou hast answered right: this do, and p thou shalt live. 29 But lie, willing to justify 1 himself, said unto Je- sus, And who is my ' neighbour ? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wound- ed him^ and departed, leaving hhn half dead. I Acts 16 : 30,31 m Gal. 3 : 18 n Dent 6 : 5....0 Lev. 19 : 18 p Lev. 18 : 6 ; Neh. 9 : 29 j Ezek. 50 : 11, 21 ; Rom. 10 : 6 j Gal. 3; 12. q ch. 16 ; 16 ; Job 32 : 2 ; Rom. 4:2; Gal. 3:11; James 2 : 24 r Matt. 6 : 43, 44. OP LOVE ; THE LOVrNG HERETIC 18 BETTER THAN THE ITNLOVING ORTHODOX. — ThE CHARACTERISTICS OF TRUE CHAKiTT. — Christ's word to the inquiker : Go aud DC— Redemption illustrated. Neither the time nor the place of this teaching is fixed by the narrative. It probably belongs to Christ's Perean ministry. It is peculiar to Luke. 25. A certain lawyer. One versed in the Jewish law, both the O. T. and the Rabbinical comments thereon. The term theologian would more nearly describe his character. — And tempted him. More properly tried him. The spirit of the inquirer appears to have been neither malicious nor docile, but self-confident. His language is respectful ; he addresses Christ as Master, but his object was not to obtain guid- ance for himself, rather to measure the ability of the Nazarene Rabbi. Probably his conscience had been aroused by the preaching of Jesus, which Luke has not reported, but which every- where included a demand for repentance. Fully recognizing the appropriateness of this preaching for the publicans and sinners, who were Christ's principal auditors, he did not entertain the idea that he needed repentance himself. Hence the question. What shall / do to inherit eternal life ? Christ answers him as he answered the rich young ruler (Matt. i9 : 16-22), in such a way as awakened in him a sense that he also needed to be justified (ver. 29) ; and Christ's method here, as there, is an example to the ministry to dealing with the sell- righteous. A comparison of this lawyer's question with that of the rich young ruler (Luke 18 : 18), and that of the lawyer in Jeru- salem (Matt. 22 : 34-40) shows how, in Christ's minis- try as in the ministry of his disciples at the pres- ent day, the same experiences, expressed in al- most identical language, were met with again and again. 26, 27. What is written in the law? Christ's principle of action in such cases is to throw the inquirer back upon his own moral sense, to require him to measure himself, not by any new standard of righteousness with which he is unfamiliar, but with that which his own con- science already recognizes. Each soul must be convicted by its own moral sense, not by that of another. So Christ refers this lawyer to his own understanding of the law. — How readest thou ? If we read the law spiritually, recog- nizing its purpose (i Tim. i : 5), we shall realize that whatever our outward life has been, we have not in spirit and in character conformed to its re- quirements. With Christ's question here com- pare his admonition in ch. 8 : 18. — Thou shalt love the Lord thy God. The lawyer quotes from Deut. 6 : 4, 5, and Lev. 19 : 18. Meyer sup- poses that the lawyer had before heard Christ refer to this summary of the law ; and this is certainly possible, though not, it seems to me, probable. Among the Scribes and Pharisees there were some who entertained and taught spiritual views of the law of God, and this lawyer appears to have belonged to that class. 28. Thou hast answered right ; this do, and thou shalt live. Christ dismisses him summarily, almost abruptly, makes no attempt to convict him of disobedience, throws him back upon his own consciousness. Is this reply un- evangelical ? Is it inconsistent with Rom. 3 : 20 ? No. He that does this shall live ; he needs no evangel ; they that be sick need a physician, not they that are whole ; the Gospel is for those, and only for those, who are conscious that they have not done this, and still desire to enter into life. The preaching of the law here and everywhere in the N. T. is to produce conviction of sin and the sense of the need of a Saviour (Rom., ch. 7). 29. Willing to justify himself. The ef- fect of Christ's teaching shows the result at which he aimed. The inquirer's own conscience became his accuser ; he knew that he had not ful- filled this divine law. The question which fol- lowed was put to cover his confusion, by leading Christ away from the practical and personal question to one that was theoretical and measur- ably abstract. This second question Christ does not answer ; he does not tell the lawyer who is the neighbor to whom kindness should be shown, but he depicts, in a dramatic form, an act which illustrates the law of love, and bids the inquirer measure his life by the law so interpreted. 30. A certain man. Presumably a Jew. The whole course of the narrative implies this, though it is not expressly stated. — Went down from Jerusalem to Jericho, He ^'went," or "was going down,^^ because Jerusalem stood Ch. X.] LUKE. 65 31 And by chance there came down a certain priest that way ; and when he saw Mm, he passed by ' on the other side. 32 And likewise a Levite, when he was at the place, came and looked ' on him, and passed by on the other side. a Pb. 38 : 11 t Ps. 109 : 25 ; Prov. 27 : 10. considerably higher than Jericho — the latter lying nearly six hundred feet below the level of the Mediterranean sea, so that the language has its fitness in this respect — and because the going to Jerusalem, which was the metropolis, was always regarded as a going ii,p (Acts is : 22). The distance between the two cities was about one hundred and fifty stadia — a little over eighteen miles ; the road lying through a desolate and rocky region; "the wilderness that goeth up from Jericho " (Deut. .14 : 3 j josh. le : 1). — And fell among thieves. Rather robbers. The original indicates some of that class of brigands which was so numerous in Palestine in the time of Christ. The road is a narrow, dreary mountain pass, notoriously dangerous then, and equally dangerous still ; a considerable guard is always necessary in traversing this piece of road. In ROAD TO JERICHO. ancient times it was called the " Path of Blood." — Which stripped him. Not merely of his raiment, but of all that he had. 31, 32. And by chance. Certainly there is nothing in this language to justify the doctrine of chance ; but neither does the original imply the conjunction of two things, which "fell together, according to the omniscient designer's plan." The language is that of common life, and justi- fies our use of like language in describing those c^iTicidences, which are a part of di\ine provi- dence. Bengel well lays out the moral meaning in the phrase by chance : " Many good opportuni- ties are hidden under that which may seem acci- dental." — There came down a certain priest that way. Jericho was a city of priests ; the chosen residence of many of them when not ac- tually engaged in the performance of their priestly functions at the temple. Mercy was commanded by the law, even to a beast, and consideration to a neighbor (Eiod. 23 : 4, 5 ; Deut. 22 : 1-4) ; in disregarding the claims of mercy, the 66 LUKE. 33 But a certain Samaritan," as he journeyed, came where he was : and when he saw him, he had compas- sion ' on hi»i, 34 And went to kim^ and bound" up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and tooic care of hira. 35 And on the morrow when he departed, he tools [Ch. X. out two pence, and gave ihem to the host, and said unto him, Take care of him ; and whatsoever thou spendest more, when I come again, I will repay * thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves ? 37 And he said. He that shewed mercy y on him. Then said Jesus unto him. Go, and do thou likewise. Exod. 2 : 6. . . .w Pa. 147 : 3 ; Isa. 1 1 priest and Levite violated the law. Yet excuses were not wanting — there was danger in delay from the same or other robbers ; it was not the priest's business; he was perhaps hastening to the temple service, or from it to reach Jericho before nightfall ; he was unfamiliar with wounds and inapt in caring for them ; the man was very likely too far gone to be recovered, and the priest would then have a useless burden on his hands. He was not without a certain common but spu- rious compassion ; he passed by on the other side, i.e., he had so much feeling that he was unwill- ing to look on the suffering which he thought that he was in no condition to cure. — And like- wise a Levite. One of the inferior officers of the temple, who had charge of its subordinate ministries. The example of the preceding priest, his superior, might have served as a plea to satisfy his own conscience. Worse than the priest he " came and looked on him." Trouble awakened his curiosity, but it did not awaken his sympathy, or incite hira to active help. 33-35. A certain Samaritan. On the his- tory and character of the Samaritans, see notes on John, ch. 4. They were a mongrel race, partly Jewish, partly heathen, having the Bible, yet not holding to its precepts. Christ himself expressly implies his disapproval of their worship (john 4 : 22), and in his commission of the twelve, classes them with the GentUes (Matt. 10 -. 5). The Jewish pre- judice against them, in which race and religious enmity combined, was not unreasonable, except as all prejudice is ever unreasonable. Christ contrasts the Samaritan with the priest and Levite, not to honor Samaria, nor to do despite to priests and Levites, but to teach that the most despised outcast who fulfills the law of love, is better than the most honored minister of religion who disregards it. — He had compassion on him * * * bound up his wounds * * * set him on his own beast * * * took care of him * "" * took out two pence and gave them to the host. Incidentally Christ teaches what are tlie manifestations and what the con- stituent elements of a genuine charity. The Sa- maritan has compassion, a feeling for and with the suflEerer ; his feeling leads him not to escape the sight of suffering, but to succor the sufferer ; he does this not through another, but by a per- sonal and a disagreeable service ; at a real self- eacrifice, too, for he sets the woundei man on his own beast and walks himself; he enlists others ; and he contributes money as well as service, and service as well as money. Oil and wine were usual remedies for wounds in the East. On Eastern inns, see eh. 2 : 7, note. This, how- ever, was evidently something more than a cara- vanserai for the mere shelter of travelers, for there was a host, to whose care the wounded traveler he entrusted, and who was able to pi-o- vide for him. Two pence (denarii) was two days' wages of a laboring man (Matt. 20 : 9, 10). It was therefore not an insignificant sum ; moreover it was accompanied by a promise to give whatever further sum might be necessary for the wounded man's keeping. 36, 37, Became neighbor. Not was neigh- bor. By his spirit and his acts he that was a stranger became neighbor. " It is not place, but love, which makes neighborhood." — {IVords- worth.) — He that shewed mercy. The law- yer cannot bring himself to say " the Samari- tan ; " he answers by a circumlocution ; yet, in doing so, announces a principle, instead of merely stating a fact. — Go and do thou like- wise. There seems to me a significance in this command to go. The lawyer is not to stay ques- tioning about the theory of religion ; he is to go out and practice it wherever human need calls for human help. To all captious critics the di- rection of the Lord is to go and do. The primary lesson of this parable is so plain that it cannot be missed. Whoever is in need is my neighbor. True love knows nothing of sec- tarian, or national, or race distinctions. Like the love of God, it shines on the evil and the good, the just and the unjust. Christ rebukes the spirit of pride which despises the Samaritan and cher- ishes only the Jew, the more effectively be- cause indirectly. The second lesson has been oftener overlooked. The spirit of genuine phi- lanthropy is a Christian spirit, wherever found. It is recognized by Christ in the Samaritan as well as in the Jew, in the Gentile Cornelius as well as in the orthodox Dorcas. It has often happened in the history of the church that its priest and its Levite have been over-busy with the affairs of ecclesiasticism, and have left the care of the afflicted or the oppressed to the despised and the heretical. In every such case, the church has cast Christ out of its own com- munion. The heretic, who exercises self-deny- Ch. X.] LUKE. 67 38 Now it came to pass, as they went, that he enter- ed into a certai 1 village: and a certain woman, named Martha,^ received him into her house. 39 And she had a sister called Mary, which also sat * at Jesus' feet, and heard his word. 40 But Martha was cumbered about much serving, and came to him and said, Lord, dost thou not care that my sister hath left me to serve alone ? bid her therefore that she help me. 41 And Jesus answered and said unto her, Martha, Martha, thou art*" careful and troubled about many things : 42 But one thing " is needful : and Mary hath chosen that good part, which shall not be taken away from her. zJohnllrlj 12 : 2, 3....a ch. 8 : 35 ; Acts 22 : 3. . ..b ch. 21 : 34; Jtark 4 : 19 ; 1 C"'. 7 : 32, 35... c ch. 18 : 22 ; Ps. 2T : 4 ; 73:25; Eccles. 12 : 13 ; Mark 8 : 36 ; 1 Cor. 13 : 3. ing charity, is more Christian than the ministers of the temple who refuse. The third lesson is more doubtful. I do not think that this can properly be regarded as a parable of redemption. Certainly its primary object was not to teach God's redeeming love. Yet it is not without sig- nificance that it does illustrate that love so nota- bly. Without altogether endorsing, I copy Al- ford's parabolic interpretation of it: "All acts of charity and mercy done here below, are but fragments and derivatives of tJiat one great act of mercy which the Saviour came on earth to per- form. And as he took on him the nature of us all, being 'not ashamed to call us brethren,' counting us all his kindred, — so it is but natural that in holding up a mirror (for such is a para- ble) of the truth in this matter of duty, we should see in it not only the present and promi- nent group, but also himself and his act of mercy behind. And thus we shall not give up the in- terpretation of the Fathers and other divines, who see in this poor traveler, going from the heavenly to the accursed city (josh, e : 26 ; i Kings 16:34), — the race of man, the Adam, who fell ; — in the robbers and murderers, him, who was a m,ur- derer from the heginiiing (john 8 : 44) ; in the treat- ment of the traveler, the deep wounds and despoilment which we have inherited from the fall ; — in the priest and the Levite passing by, the inefflcacy of the law and sacrifice to heal and clothe us (Gal. 3 : 2i) : — in the good Samaritan, him of whom it was lately, said, " Say we not well that thou art a Samaritan, and hast a devil?" (John 8 . 48) — who camc to hind up the broken- hearted, to give them the oil of joy for mourning (isa. 61 : 1-3.) ; who/or our sakes became poor, that we through his poverty might become rich; who, though now gone from us, has left with us pre- cious gifts, and charged his ministers to feed his lambs, promising them, when the chief Shep- herd shall appear, a crown of glory that fadeth not away (1 Peter 5 : 2,4)." Ch. 10 : 38-42. .TESUS AT THE HOUSE OF MARTHA AND MAIIY. Much care, uttlb comfokt. — To RECErrE FROM Christ is the best service to Christ. There can be no reasonable question that the Martha and Mary mentioned in this incident are the sisters of Lazarus, and that the village is Bethany, though Bengel supposes they are not the sisters of Lazarus, and Greswell that they had another residence in Galilee. There is noth- ing in the language here to determine the time of this incident; but I think it more probable that it belongs in the Judean than in the Perean ministry. Wearied with his perpetual conflicts with the priests and Pharisees in the temple, Christ found in the quiet and docile listener far sweeter rest and refreshment than in the pro- vision for his physical wants made by the more active sister. As they went, i. e., in their journey- ing, implies that this occurred at some time in Christ's itinerant ministry ; but it may have been either as he was going up to Jerusalem, or as he was leaving it. For the facts known respecting, this family, see notes on John, ch. 11. 38, 39. Martha received him into her house. The indication here, and in John, chaps. 11, 13 : 1-9, is that Martha was the head of the household, and therefore probably the elder sister. Simon, perhaps the father, or possibly the husband, was a leper (Matt. 26 : e), and either dead or absent. — Who also sat at Jesus' feet. Both sisters were disciples of Christ ; both in this incident served him — one by preparing for him a great sapper, the other by listening to and receiving with gladness his instructions. Comp. John 11 : 5. This fact is important ; the failure to note it has led to a frequent misinterpretation of this incident. See below. 40. But Martha was cumbered about much serving. Literally, was rfmwn q^'. That is, her attention was drawn off from the presence of her Lord by her very anxiety to prepare for him a worthy entertainment. — Dost thou not care that my sister hath left me to serve alone? To Martha, this seemed selfishness. She could not comprehend her sister's absorption in the truth and the Teacher, The active may be understood by the meditative ; but the medi- tative are always an enigma to the active. With Martha's conduct here compare the indication of her character in John 11 : 20, and John 13 : 2. 41, 42. Martha, Martha. This repetition of the name gives solemnity to Christ's lan- guage, fixes the attention of the listener, and implies rebuke, or at least admonition. — Thou art careful and troubled. To be careful (((fOKivtiu)), is to be divided in mind between the claims of the spiritual and the earthly (see Matt. 6 : 25, note) ; to be trouUed, is to be roiled, stirred up, agitated ; the opposite of peaceful. The first 68 LUKE. [Ch. XL A CHAPTER XI. ND it came to pass, that as he was praying in a certain place, wnen he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye praj', say, Our'' Father which art in heaven, Hallowed be thy name. d Matt. 6 : 9, etc. word, careful^ implies the cause, the second, troubled, the result. A mind divided between concern respecting the inward and the outer life, is always perturbed, never knowing the per- fect peace of the mmd that is stayed on God. Christ does not rebuke Martha for serving, but for being careful and troubled about rmich serv- ing ; and he does not chide her till she asks him to chide her sister. — And one thing is need- ful. As in so many other instances, these words of Christ have a twofold meaning. Primarily, there was no need of the much serving ; Christ did not care for bodily indulgence ; simple food, a single dish, what was necessary for physical sup- port, was all-sufficient for him. But, secondly, one thing only is essential, viz., that bread of life which Christ alone can give, and which Mai-j- was solicitous to receive. These interpretations are not inconsistent ; the one is dependent on the other. It is because spiritual good is the one thing needful, that simple provision for the body suffices, and that much serving is needless. In studying this incident observe, (1.) Both Martha and Mary were disciples of Christ. They represent not the contrast between the follower of Christ and the follower of the world, but be- tween different types of piety in the church. (2.) Martha's much serving was for her Lord. She desired to prepare a worthy entertainment, one worthy as an offering to him and worthy as a manifestation of her own hospitality. Love and pride combined to prompt her activity. (3.) A social lesson lies on the surface of the incident. M^^ch serving is not the best serving. The house- keeper is not always a homekeeper. Less sup- per and more host, rather than less host and more supper, give the best entertainment. (4.) The religious lesson is one pre-eminently needed in our era. Not he who works most for Christ, but he who rectives most from Christ, serves him best. To sit at his feet and learn, is always more acceptable than to be careful and troubled about much serving. (5.) Both types, the meditative and the active, are needed in the church ; both are combined in the well-developed character. Christ did much serving, going about doing good, ministering to the body as well as to the soul ; but he also sought opportunities for re- tirement, solitude, and communion with God. Ch. 11 : 1-36. VARIOUS TEACHINGS OF OUR LORD. The spirit of peateb illustrated.— The. privilege op intercessory prater.— the duty of importu- laTT IN PRATER. — ThE PROMISE TO PRATER. — THE EVIDENCE OF ChRISTIANITT IN THE MANIFEST POWER OF Christ. — The first instancb of Mariolatrt and Christ's treatment of it.— The value op a cheer- ful religion. 1-4. As he was praying in a certain place. The time and place are wholly un- known. The greater part of this chapter con- tains teachings given probably at various times, and presented here out of their connection. The Lord's prayer is reported in two different forms by Matthew and Luke. It is not reported by the other Evangelists. Alford supposes that Christ had once given it to his disciples in the Sermon on the Mount ; that he was subsequently asked by them to teach them to pray, and that he then repeated substantially the form of prayer previously given. The more general, and it appears to me the better opinion, is that the prayer was given in the first instance in response to a request ; that it was given not as a form but as an embodiment of the spirit of all true prayer ; and that Matthew inserted it in the Sermon on the Mount, because cognate to the instructions there given. For convenience of the student, I place here, in parallel columns, the three forms of the prayer in common use. Those of Matthew, of Luke, and of the Episcopal prayer-book. That of the latter differs from the gospels in phraseol- ogy because taken not from the King James' version, but from the earlier Cranmer's Bible. MiTTHEw 6 : 9-13. Onr Father which art in heaven, Hallowed be thy name. Thy king- dom come. Thy will be done in earth, as it is in heaven. Give us this day our daily bread. And for- give us our debts, as we forgive our debtors. And lead us not into temptation, but deliver ns from evil : For thine is the kingdom, and the power, and the glory, for ever. Amen. Luke 11 : 2-4. Our Father which art in heaven, Hallowed be thy name. Thy king- dom come. Thy will be done, as in heaven, so in earth. Give us day by day our daily bread. And for- give U8 our sins ; for we also for- give every one that is indebted to us. And lead us not into tempta- tion : but deliver us from evil. Peayek Book. Our Father who art in heaven. Hallowed be thy name. Thy king- dom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread. And for- give us our trespasses, ae we for- give those who trespass against us. And lead us not into tempta- tion ; but deliver us from evil : For thine is the kingdom, and the pow- er, and the glory, for ever and ever. Amen. Ch. XI.] LUKE. 69 Thy kingdom come. Thy will be done, as in heaven, so m earth. 3 Give us day by day our daily bread. 4 And forgive us our sins ; for " we also forgive every one that is indebted to us. And lead us not into temptation ; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves ; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him ? 7 And he from within shall answer and say. Trouble me not: the door is now shut, and my children are with me in bed ; 1 cannot rise and give thee. 8 I say unto you, Though he will not rise and give him because he is his friend, yet because of his impor- tunity ' he will rise and give him as many as he need- eth. 9 And I say unto you, Ask,B and it shall be given you ; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened. 1 1 If a son shall ask bread of any of you that is a fa- ther, will he give him a stone ? or if /le ask a fish, will he for a fish give him a serpent ? 12 Or if he shall ask an egg, will he offer him a scor- pion ? 13 If ye then, being evil, know how to give good gifts unto your children ; how much more shall your heavenly Father give the Holy Spirit to them that ask him ? 14 And ^ he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake ; and the people wondered. e Mark 11 : 25, 28 f ch. 18 : 1-8 g Matt. 1:1; 21 : 22 ; John 15 : 7 j James 1 : 6 ; 1 John 3 : 22 h Matt. 9 : 32 ; 12 : 22, etc. For notes on the Lord's Prayer, see Matt. 6 : 9-13. Forgive us our sitis, includes less than the phrase in Matthew, Forgive us our debts. The one implies only positive transgressions, the other all unfulfilled obligations. For we also for- give every one that is indebted to us, implies more distinctly than the language in Matthew, that prayer can be only acceptably offered to God by one who is living in allegiance to that law of love which is the law of God. The doxology in Mat- thew was probably added when the prayer came into liturgical use in the church, but certainly at an early date. 5-8. Friend, lend me three loaves. For description and illustration of the Jewish loaf see Mark 8 : 3-5, notes. Is there a hint of the largeness permitted to us in prayer V He asks one loaf for himself, one for his friend, the third for a reserve. — I have nothing: to set before him. A suggestion of the truth, that as we have nothing wherewith to pay our debts to God (ch. 7 :42) so nothing wherewith to supply the deeper wants of others. The bread of life, which we would impart, we must first ourselves receive (Matt, u -. 19). — Trouble me not * * * I cannot rise and give thee. Cannot is equiv- alent to will not. The features in this picture have no allegorical significance ; there is no re- luctance on the part of the Heavenly Father to give to those that need (Matt. 6:8; Ephea. 3 : 20). — Importunity. Liter ally, impudence. The para- ble implies that the petitioner, notwithstanding the refusal, continues knocking and asking. This parable must be read in the light of the customs of the East, where inns are exceptional, and where travelers are dependent upon hospital- ity. It illustrates intercessory praj'cr ; the re- quest being preferred by one, not for himself but for another, whose need he feels but is unable to supply. Like the parable of the unjust judge, Christ here employs the lower to illustrate the higher. If a selfish and indolent man, who wUl not rise from his bed for the sake of benevo- lence, will yield to importunity, and that the im- portunity which approximates impudence, much more will God, from sympathy and benevolence, yield to the importunity of his children when in- spired by spiritual earnestness. There is nothing in this teaching inconsistent with Matt. 6:7; for repetitions that spring from intensity of feeling are not "vain repetitions" (Matt. 26:44). If the delay of a divine answer to prayer could be at- tributed to God's disapproval of our request, importunity would be impertinent ; but when the delay is caused by our unreadiness to re- ceive, importunity becomes a necessary condition of the grant. Importunity for spiritual blessings is never impertinent ; as the urgency of a child for a mother's aid in learning to read ; or the ur- gency of the child of God to receive the gift of the Holy Ghost (ver. 13). With the lesson of this parable, comp. Gen. 33 : 38 ; Ps. 55 : 17 ; 1 Thess. 3 : 10 ; 5 : 17 ; 1 Tim. 5:5; 3 Tim. 1 : 3. 9-13. These verses correspond with Matt. 7 : 7-11. I have shown there that they clearly belong to the Sermon on the Mount, of which they form an integral part ; it seems to me irra- tional to suppose that Matthew borrowed and incorporated them there ; and improbable that Luke borrowed and incorporated them here. More probably they were twice uttered by Christ on different occasions, and in different connections. Verse 12 is peculiar to Luke. Scorpions are a pest in Palestine, well known by every traveler, who often finds them under his pillow, inside his dress, or wakes to find them crawling over his face or hands. The natives build a ring of fite with dry grass around the scorpion, when in despair it stings itself and dies. The white body resembles an egg. Alford notes that the serpent and the scorpion are positively mischievous. When we ask for good, God will not give us evil ; we often ask for evil, and God gives us good. In Matthew the promise is, that the Heavenly Father will give good things; in Luke, that he will give the Holy Spirit, i. e.. Himself (Ephes. 3 ; 15-19). This gift of himself neces- sarily carries with it the gift of all good things ; 70 LUKE. [Ch. XI. IS But some of them said, He casteth out devils througli Beelzebub the chief of the devils. i6 And others, tempting him} sought of him a sign from heaven. 17 But he, Ifnowing-i their thosghts, said unto them, Every'' Icingdom divided against itself is brought to desolation ; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand ? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out ? therefore shall they be your judges. 20 But if I with the finger ' of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace : 22 But when a stronger "> than he shall come upon him, and overcome him, he taketh from him all his ar- mour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me : and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest ; and finding none, he saith, I will return unto my house whence I came out. 25 And wheti he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to /«/;« seven other spirits more wicked than himself; and they enter in, and dwell there : and the last state of that man is worse " than the first. 27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed ° is the womb that bare thee, and the paps which thou hast sucked. 28 But he said. Yea, rather blessed Par^ they that hear the word of God, and keep it. 2g And when the people were gathered thick to- gether, he began to say. This is an evil generation : they seek a sign ; and "• there shall no sign be given it, but the sign ot Jonas the prophet. 30 For as Jonas' was a sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The queen » of the south shall rise up in the judg- ment with the men of this generation, and condemn them : tor she came from the utmost parts of the earth to hear the wisdom of Solomon ; and, behold, a greater than Solomon is here. 32 The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for ' they repented at the preaching of Jonas ; and, behold, a greater than Jonas is here. 33 No" man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34 The ^ light of the body is the eye : therefore wtien thine eye is single, thy whole body also is full ot light : but when thine eye is evil," thy body also is full of darkness. 35 Take heed, therefore, that the light which is in thee be not darkness. 36 If thy whole body therefore be fiill of light," hav- ing no part dark, the whole shall be full ot light, as when the bright shining 1 of a candle doth give thee light. i Matt. 12:38; 16 : 1. . ..j John 2 : 25.. ..k Matt. 12 : 26 ; Mark 3 : 24. . .1 Exod. 8 : 19. . . .m Isa. 53 ■ 12 ; Col. 2 : 16. .. .n John 5 : 14; Heb. 6:4; 10: 26, 27; 2 Pet. 2 : 20, 'il . . . .o ch. 1 : 28,48....p <^h. 8 ; 21 ; Ps. 119 : 1, 2; Matt. 7 : 21 ; J.imus 1 : 26....q Matt. 12: 40, elc. ; M.irk 8: 12.... r Jonah 1 : 17; 2 : 10....8 1 Kings 10 : l,etc....t Jonah 3 : 6, 1D....U ch. 8 : 16; Matt. 5 : 15, elc. ; Mark 4: 21....V Malt. 6 : 22, etc ...w Prov. 28 : 22 ; Mark 7 : 22 x Ps. 119 : 106; Prov. 6 : 23; Isa. 8 : 20; 2 Cor. 4 : 6 y Prov. 4 : 18 ; 20: 27. if we are children of God, we are also his heirs. (ch. 15 : 31 ; Rom. 8 : 17, 32 ; 1 Cor. 3 : 21-23.) THE SCOBPION. 14-26. Parallel to these verses is Matt. 13 : 22-29 ; 43^5. See notes there. The phraseol- ogy is almost identical, except in the parabolic illustration of vers. 21, 22 (comp. Matt. i2: 29), where the difference is only verbal. According to Mat- thew's report, the possessed was both dumb and blind ; the people, amazed at the cure, ask, Is not this the son of David ? the complaints come from the Pharisees ; the demand for a sign from heaven (ver. le) is made in connection with the discourse on Jonah (ven, 29-32). The finger of God in ver. 20, is ec^uivalent to the Spirit of God in Matt. 12 : 28. It implies the ease with which God subdues the powers of evil. I have no doubt that this discourse was given in Galilee at the time indicated by Matthew, and is reported by Luke out of its chronological order ; the hy- pothesis of two such discourses, at different times and places, seems to me unnecessary and improbable. 27, 28. Peculiar to Luke. Analogous in its teaching is the incident in Matt. 12 : 46-50. This unspiritual and unintelligent admiration of the wonderful healer and teacher, is the first instance of that spirit of Mariolatry which crept into and corrupted the later church, and which to-day in the city of Rome, and in many Roman Catholic countries, places the Virgin Mary above the Son whom she bore. Christ's reply affords the divine corrective to this most subtle form of hero-worship. An honor is re- flected upon Mary by the divine choice of her to be the Lord's mother ; but he is blessed, not be- cause she bore and nursed him, but because she believed (ch. 1 :45), and this blessedness belongs to all who accept and keep the word of God. 29-32. Comp. Matt. 12 : 39-42. See notes there. The discourse is in answer to the demand reported here in ver. 1(5. Luke alone tells us that it was delivered before the people when gathered "thick together." Jonah was a sign unto the Ninevites because the judgment and the Ca. XI.] LUKE. 71 37 And as he spake, a certain Pharisee besought him to dine with him : and he \v6nt in, and sat down to meat. 38 And ^ when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him. Now do" ye Phari- sees make clean the outside of the cup and the platter ; but " your inward part is full of ravening and wicked- ness. 40 Ve fools, did not he that made that which is with- out make that which is within also? 41 But"^ rather give alms of such things as ye have ; and, behold, all things are clean unto you. 42 But woe ■* unto you, Pharisees ! for ye tithe mint z Mark 7 : 3 .... a Matt. 23 : 25 .... b Titus 1:15 c ch. 12 : 33 ; Isa. 68 : 7 . . . . d Matt. 23 : 23, 27. deliverance which he had experienced was, at least, in part the theme of his preaching. 33-36. These aphorisms are repeated from the Sermon on the Mount. Comp. Matt. 5 : 15 ; 6 : 23, 33. See notes there. Ver. 36 is peculiar to Luke. Dr. Howard Crosby has suggested to me an interpretation of this passage, different from that which I have given in Matthew. It is cer- tainly original. and striking. It accords with the Greek, and is sustained by ver. 36 here. He ren- ders the word light ((/jcu.-) as equivalent to radi- ance, and the word darkness {ay.ozoc) as equivalent to gloom. We have then the declaration : " The eye gives radiance to the face and person — when the eye is dark the whole person is gloomy and forbidding ; so if the religion within us be one of gloom and darkness, our whole life and influence will be repellent ; but if thy whole body (nature) be full of radiance (a religion of hope and love), having no part dark, the whole (life and influ- ence) shall be full of radiance, as when the bright shining of a candle doth give thee light." Ch. 11 : 37-54. DISCOURSE AGAINST THE PHARISEES. See Matt., ch. 23. The sentiments of this discourse, and in many respects the language, correspond with Christ's denunciation of the Pharisees in the temple at Jerusalem, reported in Matt., ch. 23. We must suppose either, (1) that Christ delivered no such discourse as is there reported, but that Matt' ew gathered up various denunciations of the Phari- sees by our Lord, wove them into one discourse, and gave it a place at that period in Christ's ministry ; or, (3) that Luke was mistaken as to the time and occasion of Christ's utterance of the sentiments here reported, and borrowed them from the temple discourse, given in Matthew; or, (3) that Christ repeated the same substan- tial denunciations, and in similar language, at different times and on different occasions. Either of the first two hypotheses is utterly inconsistent with the historical verity of the Gospels, for the case is not one in which either of the Evangelists leaves the occasion uncertain, and in which we may suppose that they have presented in different forms reports of the same discourse. The third hypothesis is entirely rational. It accords with the practice of other teachers, both religious and secular ; and with the practice of Christ, as in- dicated by the repetition of the same aphorisms at different times. In the study of this passage compare the notes on Matt., ch. 23, where I have treated the matters at length ; here I refer only to what is peculiar to Luke. 37, 38. Christ, who was the guest of publi- cans and sinners, did not refuse invitations from Pharisees. He went into any company willing to receive him, but made every social gathering an occasion for religious instruction. "This meal, as also that in John 21 : 12-15, was not what we now understand by dinna; an afternoon meal, but the first meal of the day, the breakfast or dejeuner, in the prime of the morning." — (Alford.) On the ceremonial washing practised by the Pharisees, see Mark 7 : 3-5, notes. The word washed here is bapHzo {^ianTit^m), an indication th.it that word does not always signify in N. T. usage complete submersion, for only the hands and feet were washed before meals. Still, the hands of those who had gone abroad were re- quired to be immersed ; the pouring on of water in such case was not sufficient. 39, 40. See Matt. 23 : 35, 36, note. There Christ declares that cleansing that which is with- in, makes clean that which is without ; here, that if a real reverence for God induced the ceremonial scrupulousness of the Pharisees they would also be spiritually scrupulous, since the same God made both soul and body. The term fool is literally thoughtless ones. It is a different word from that used in Matt. 5 ; 32, and does not imply bitterness or contempt. 41. But rather give in compassion those things which are within, and behold all things are clean unto you. This verse is peculiar to Luke. There is some difficulty about the proper interpretation, which is relieved by noting the exact significance of the original, as I have given it. Christ says not, give alms, the out- ward gift, but give compassion (iP-etjuofTi'ii;), the inward feeling ; he says not of such things as ye have, but those things which are within {ru irortu) ; thus he does not make mere alms-giving an atonement and reparation for sin, but he de- clares that works of mercy out of a sincere heart are a condition of true spiritual cleansing. Comp. Hosea 6:6; Isa. 58 : 6-8. Speaking to the Phari- sees, who were covetous (ch. le ; u), he declares that a genuine compassion, bestowed on the needy, from within, is more cleansing to the soul in God's sight, than purification and lustration, or than 72 LUKE. [Ch. XI. and rue and all manner of herbs, and pass over judg- ment and the love of God: these ought ye to have done, and not to leave the other undone. 43 Woe unto you, Pharisees ! for ' ye love the upper- most seats in the synagogues, and greetings in the markets. 44 Woe unto you, scribes and Pharisees, hypocrites ! for ye are as ' graves which appear not, and the men that walli over them are not aware of t hem. 45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. 46 And he said, Woe unto you also,^£r lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens e with one of your fingers. 47 Woe unto you ! for ye build the sepulchres of the prophets, and your fathers liilled them. 48 Truly ye bear witness that ye allow ■■ the deeds of your fatliers : for they indeed killed them,' and ye build their sepulchres. 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute : 50 That the blood of all the prophets, which was e Matt. 23 : 6 ; Mark 12 : 38 f Ps. 5 : 9 g Isa. . h Ezek. 18 : 19 i Heb. 11 : 35, 37. scrupulosity in givinj? tithes, down to the minor garden herbs. The rendering of our English ver- sion accords far better with Pharisaic than with Christian teaching, since it implies that alms-giv- ing compensates for all vices. The ironical ren- dering, given by some commentators, Ye give alms * * * and (think) all things are clean unto you, hardly accords with the original. 42. See Matt. 23 : 23, note. 43. See Matt. 23 : 6, 7, note. The accompany- ing illustration, from a drawing by Mr. Rawson, shows the " uppermost seats " These are to the THE SYNAGOGTTE. SHOWING UPPERMOST SEATS. present day hired for the Sabbath by their occu- pants. The price puts them beyond the reach of a poor man. The reader also pays for the privi- lege of holding the Roll of the Law. 44. See Matt. 23 : 27, note. 45. This interruption is peculiar to Luke, and with vers. 37, .38, indicates clearly that the dis- course is one different from that reported in Mat- thew. The lawyer is not an advocate but a theo- logian, whose special province was the interpre- tation of the Mosaic law and the Rabbinical pre- cepts 46. isee Matt. 23 : 4, note. The metaphor is taken from the custom of porterage in the East, where men often do the work done by beasts of burden with us. An Eastern porter will often carry a barrel of flour or a bale of cotton, as shown in the accompanying illustration. Ch. XL] LUKE. 73 shed from the foundation of the world, may be re- quired ' of this generation ; From tlie blood of Abel '' unto tlie blood of Zach- anas,' which perished between the altar and the tem- ple : verily I say unto you, It shall be required of tliis generation.™ 52 Woe unto you, lawyers ! for ye have taken away the key of knowledge : " ye entered not in yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the scribes andi the Pharisees began to urge Azdi vehemently, and to provoke" him to speak of many things : 54 Laying wait for him, and p seeking to catch some- thing out of his mouth, that they might accuse him. j Exod. 20 : 6; Jer. 61 : 56.... k Gen. 4:8.... 1 2 Chron. 24 : 20.... m Jer. 7 : 28, 29....n Mai. 2: 7....0 1 Cor. 13 : B....p Mark 12 : 13. 47, 48. Comp. Matt. 23:39, 30, notes; ob- serve, however, that there is a marked difference between the language there and here. The fact that the present generation builds the sepulchres of the prophets, is alleged here as an evidence that it approves their murder ; and the difficulty thus presented is not met by such an explana- tion as that of Adam Clarke, that the Jews were about to show by their persecution of Christ and AN EASTERN PORTEK. the apostles that they were worthy sons of such fathers ; for though this is true, this is not what Christ says ; nor by such an explanation as that of Stier, " Instead of the penitent confession we have sinned, we and our fathers, this last and worst generation in vain protests against their participation in their fathers' guilt, which they are meanwhile developing to the utmost ; " for although this is also true, this is not what Christ says. T/ie building of the sepulchres of the prophets he charges upon the lawyers as a crime, and as a continuation of and participation in the murder of the prophets. I understand his meaning then to be this, Your fathers killed the prophets, you are burying them out of sight ; by your interpre- tations and Rabbinical additions and qualifica- tions, making the word of God of none effect, through your traditions (Mark -i ■. 13), you are building their sepulchres ; so you are doing what the fathers did. They silenced the prophets by violence, you by your teachings. This interpre- tation accords with ver. 52, and with the actual facts ; for, as in the mediaeval ages, the Romish church buried the Bible beneath its legends and traditions, which they pretended to rear to its honor, so in the time of Christ the lawyers took the Bible away from the common people ; the Talmud was a sepulchre reared above the buried Word of God. \Vherever the teacher covers and conceals the Scripture by human tradition, creed or philosophy, he is guilty of the crime here charged by Christ upon the lawyers, 49-51. See Matt. 23 : 3-4, 35, notes. 52. See Matt. 23 : 13, note. The phraseology there is different, but the meaning is the same. Knowledge of the truth is represented as the key to the kingdom of heaven ; knowledge, not mere emotion, but this is not the knowledge of worldly wisdom, but of spiritual apprehension, the pro- duct of humility and docUity. See chaps. 10 : 21 ; 11 : 28 ; 1 Cor. 2 : 6-13. The scribes and lawyers had taught a kind of knowledge ; but they had not themselves and they deprived the people of spiritual apprehension of the truth. 53, 54. Peculiar to Luke. Their spirit, and the character of their questionings, are illus- trated by Christ's experiences in the temple at Jerusalem, as recorded in Matt., ch. 23, and in John, chaps. 8, 10. Gh. 12 ; 1-12. WARNING AGAINST HYPOCRISY. The POLLY OP AND THE REMEDY POR HYPOCRISY. This passage, which is intimately connected with the preceding discourse, is composed of aphorisms, nearly all of which are found ver- batim in Matthew. They here form a continu- ous discourse, inconsistent with the hypothesis that they have been brought together by Luke from other teachings at other times. Christ had before been speaking to the scribes and Phari- sees, his adversaries ; he now turns and addresses his disciples — not the twelve merely, but all who 74 LUKE. [Ch. XII. CHAPTER XII. INi the mean time, when there were gathered to- gether an innumerable multitude of people, inso- much that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the lea- ven of the Pharisees, which is hypocrisy. 2 For ' there is nothing covered, that shall not be re- vealed ; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light ; and that which ye have spoken in the ear in closets shall be proclaimed upon ttie housetops. 4 And I say unto you my^ friends,' Be not afraid of them that kill the body, and after that have no more that tliey can do. 5 But I will forewarn you whom ye shall fear : Fear him, which after he hath killed hath power to cast into hell • yea, I say unto you, P'ear him. o Are not five sparrows sold for two farthings, and not one of them is forgotten before God ? 7 But even the very hairs of your head are all num- bered. Fear not therefore : ye are of more value than many sparrows. 8 Also I say unto you," Whosoever shall confess me before men, him shall the Son of God also conless' be- fore the angels of God : q Ma'.t. 16 : 6, etc. ; Mark 8 : 15, etc r oh. 8 : 17 ; M.itt. 10 : 26 : Mark 4 : 22 s John 15 : 14 t Isa. 61 : 7-13 ; Matt. !0 : 28, etc u 1 Sam. 2 : 3i) j Pa. 119 : 46 ; 2 Tim. 2:12; Rev. 2 : 10 v Judc 24. are willing to learn of him. The connection of the discourse may be indicated as follows : The Christian must make it his first care to ^ard against hypocrisy (ver. i), which is always in vain (ver. 2) ; and against concealment of the truth (ver. 3), the cause of which, ungodly fear, is correct- ed by the fear of God (vers. 4, 5), and by trust in God (vera. 6, 7), whom the disciples must publicly confess (ver. 8) ; to deny him (ver. 9), stUl more to attribute his works to the evil one (ver. 10), involves divine condemnation. In making this confession trust not to prudent preparation, but to the in- spiration of the Holy Ghost (vers. 11, 12). 1. Insomuch that they trod one npon another. One of the many indications of the popularity of Christ as a preacher. Comp. Mark 1 : 33 ; 2:3; 3:9; 6 : 31, etc.— First of all. This belongs with the following, not with the preceding clause : Beivare ye first ofalloftheleaveii. Hypocrisy is the greatest danger which threat- ens the Christian, the one most to be guarded against. On the warning, see Matt, 16 : 6. 3-5. See notes on Matt. 10 : 26-28. The flat housetop is the resort of the inmates, and the place where many household operations are carried on in Eastern cities, where the streets are narrow and private yards and gardens are but a few feet square. It is also the most con- liit. L\.blLKN HOU&Jb-XUi' spicuous, and therefore a usual place for the promulgation of any news, public or private. People in the streets below and on all the neigh- boring housetops compose an audience. The roof is ordinarily enclosed with a low parapet of masonry or a higher one of lattice-work, as in the accompanying illustration. Vines are often trained for shade, or in their absence matting is used. Sleeping on the housetop in dry weather is a common custom. — Fear him. That is, God, not Satan. G-9. See Matt. 10 : 29-33. Little birds (spar- rows, white-throats, and others) are sold in the market in the Eastern cities at the present day, in bunches of five or more. When very plenty, two farthings a bunch would be an adequate price. In Matt. 10 : 29 it is said that two spar- rows are sold for a farthing. Here, in accordance Ch. XIL] LUKE. 75 9 Bu" he that denieth " me before men shall be de- nied before the angels ^ of God. 10 And whosoever shall speak a word against the Son of man, it shall be forf;iven him : but unto him that blasphemeth against the Holy Ghost it shall not y be furgiven. 11 And when they bring you unto the synagogues, and utito magistrates, and powers, take ^ ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach » you in the same hour what ye ought to say. 13 And one of the company said unto him, Master, speak to my brother, that he divide the inlieritance with me.'' 14 And he said unto him, Man,<^ who made me a judge or a divider over you ? 15 And he said unto them. Take heed, and beware of covetousness : ■■ for a man's life •= consisteth not in the abundance of the things which he possesseth. w Acts 3 : 13, 14 ; Rev. 3:8 % Matt. 25 : 3i. . . y Matt. 12 : 31 ; 1 John 6:16 Acts, ch. 26 b Ezek. 33 : 31 c Jolju 18 : 35 d 1 Tim. with the custom still universal in the East of throwing in something extra in consideration of a larger purchase, there are five for two farthings. Sparrows are caught for market mostly by chil- SPAKKOWS EN MARKET. dren, by means of little cages with a door which closes with a spring, or by twigs besmeared with bird-lime. They bring the lowest price of any game, and were the smallest living creatures offered in sacrifice under the Mosaic dispensa- tion. It was the cleansed leper, usually reduced by his separation to great poverty, who was per- mitted to bring this small offering (Lev. u : 4). The accompanying illustration of a sparrow vendor is from an original sketch by Mr. Raw- son. — The very hairs of your head. They have been estimated to number 140,000. 10. See Matt. 13 : 31, 33, notes. 11, 12. See Matt. 10 : 19, 20, notes. Ch. 12 : rwi. THE PARABLK OF THE RICH FOOL. The office of Christ and the church not to JUDGE, BUT TO TEACH. — ThE SUBTLE DANGER OF COVETOUSNESS. — True and false riches. — The THREE FOLLIES OF THE WEALTH-SEEKER : HE HOARDS INSTEAD OP USING ; HE ANTICIPATES LIFE, BUT NOT DEATH : HE THINKS TO SATISFY THE SOUL WITHOUT SOUL-FOOD. Peculiar to Luke. Time and place uncertain. The instructions which follow (vers. 22-59) are most of them not peculiar to Luke. The connection is, however, so intimate as to justify the pre- sumption that in this, as in many other cases, Christ repeated substantially the same instruc- tions previously given on different occasions and in different connections. 13, 14. There has been some unprofitable discussion whether this man's claim was just or not. There is nothing to radicate that even Christ knew. Covetousness may be indicated by an inappropriate as well as by an unjust claim. The man perceives Christ's moral power over men, and proposes to use it for his own personal benefit. It is this attempt to use Christ for a personal and pecuniary benefit which he rebukes. The fault, in a different form, is com- mon in our own day. " We cannot cast the first stone at this poor simpleton, who had no other use for the Redeemer's word than to gain by means of it a few more acres of the earth for himself ; in every age some men may be found who hang on the skirts of the church for the sake of some immediate temporal benefit." — {Arnot.) Christ's reply is that it is not his busi- ness, and therefore impliedly not the business of the church, to undertake the settlement of per- sonal secular disputes. The attempt to do this in the middle ages brought corruption within and oppression without. His work and that of his followers is to instil such principles and pro- duce such a spirit among men that they will peaceably settle their own disputes. There is nothing in 1 Cor. 6 : 1-8 inconsistent with this view, for Paul there neither assumes to be judge nor advises the church to do so, but admonishes the members to settle their controversies by amicable arbitration. 15. Take heed and beware. This double admonition indicates the dangerously subtle character of covetousness. It is a weed which checks the best grains in the best soils (Matt. 13:22). — For a man's life consisteth, etc. This clause, which is assigned as a reason for the caution, implies that the cause of all covetous- ness is a deteriorated moral sense, which regards possession as more than character, having as more than being. For a comparison of the two kinds of wealth, that of property and that of characr 76 LUKE. [Ch. XII. i6 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully : 17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits ? 18 And he said, This will ' 1 do : I will pull down my h^ms, and build greater ; and there will I bestow all my fruits and my goods. 19 And I will say to my soul, Soul,^ thou hast much goods laid up for many years ; take thine ease, eat,'' drmk, and be merry. 20 But God said unto him, Thou fool ! this night thy' soul shall be required of thee : then whose shall those things be, which thou hast provided ? J 21 So is he that layeth up treasure for himself,^ and is not rich ' toward God. f Jamee 4 : 15, 16 g Ps. 49 : 18 h Eccles. 11:9; I Cor. 16 : 32 ; James 5 : 6. j Ps. 39 : 6; 49 : 16, 17; Jer. 17 : 11. ...k Hab. i : 9....1 v( .i Job 20 : 20-23 ; 27 : 8 ; Ps. B2 : 7 ; James 4 : 14. . ie 33 ; 1 Tim. 6 : 18 ; James 2 : 6. ter, see 1 Tim. 6 : 9-11. The commonness of this disease among men is indicated by the question so often asked, What is he worth? as though man's worth were measured by the value of the purse. 16-19. The ground * * * brought forth plentifully. No intimation here of any unjust or iniquitous acquisition ; none of oppression of laborers, or unfair dealing, or extortion. But, on the other hand, there is a plain intimation that his wealth was evidently the gift of God, as in truth all wealth is ; it was because the ground brought forth plentifully that he was rich. — W hat shall I do ? A common perplexity of the wealthy. He did not know how to invest his surplus. — I have no room Avhere to bestow my fruits. "Thou hast bams — the bosoms of the needy, the houses of the widows, the mouths of orphans and of infants." — {Ambrose.) — There ivill I bestow all my fruits and my goods. He would hoard, not use ; the first element in the rich fool's folly. For rot, and rust, and vermin, and decay, in innumerable forms, begin their work with nimble and busy fingers on unused property. Eveiy scholar knows that dust and mildew deteriorate books faster than careful use : many a mill-owner keeps his factory going at a loss, to save a greater loss of idleness. All mere hoarding — a form of covetousness more common in the ignorant East than in intelligent America — is folly. — Thou hast much goods laid up for many years. He counted on a long life ; the second element in his folly. To do as though life is to continue, is right ; to enjoy as though life is to continue, is wrong. We may rightly forecast ; but in all our forecasting should consider the uncertainty of life as one of the contingencies to be estimated and allowed for in our plans. This man was such a fool that he did not even know that he must die. — Take thine ease; eat, drink, and be merry. He thought to satisfy his soul with granaries and their contents ; the third element in his folly. He expected to satisfy that which is immortal with mortal things, that which was made in the divine image, with the food of beasts. 20, 21. But God said unto him. Not by any special revelation, but by the mortal disease which attacked him. The language is simply a dramatic form of expression, indicating the com- munication to him, in the ordinary way, of ap- proaching death. — Thou fool. As in ch. 11 : 40, unthinking one. See note there. The man whom all the world praises as shrewd and sagacious, is often the one whom God calls ''fool ;" the man whom all the world calls rich and prosperous, is the one whom God calls poverty-stricken (Rev. 3 : n). — This night thy soul they shall re- quire of thee. They are God's ministering angels, whose demands the poor rich fool cannot resist. — Then where shall these things be ? The dissipation of wealth on the death of the poyjossor, is one of the common experiences of lifo. To guard against it has been one of the great objects of men ; the most successful method being by the law of primogeniture and entail. This dissipation of wealth is elsewhere in Scripture urged as an argument against set- ting the heart on earthly accumulation (Eccies. 2 : 18-21 ; Ps. 39 : 6 ; Jer. 17 : ll). — SO Is he, CtC. That is, he is just such a fool, and is sure to come at last to a like result. — That layeth up treas- ure for himself, and is not rich toward God. Not all accumulating is condemned ; Joseph accumulated ; but all laying up treasure for self, i. «., in selfish oblivion of others; and this is sure to be accompanied by poverty toward God, that is, with the absence of those qualities that tend to bring the soul into fellowship with God. It is not the desire of wealth which the Bible here or anywhere condemns, but the putting of wealth above godliness. The lesson of this para- ble needs no elucidation ; but it needs constant application to modern life, and nowhere more than in money-getting and money-ruling America. Ch. 12 : 22-59. VARIOUS INSTRUCTIONS. TRUSTFUL- NESS, CHRISTIAN COURAGE, WATCHFULNESS, COM- MENDED. The eewaeds of fidelitt.— The charge OP rNDEFPEBENCE AND UNBELIEF.— ThE KESPONSIBIL- ITT OP THE PKmLEGED. — ThB CONFLICTS OF ChBIS- TIANITT FORETOLD. — ThE DUTY OF STUDYING PROVI- DENCE IN THE SIGNS OF THE TIMES. Nearly all the teachings which follow in this chapter are found in Matthew in other connec- tions, but with more or less difference in phrase- ology. There is nothing in Luke's language here, as there was in ver. 1, to indicate the time or place of these sayings of our Lord, and whether they belong to his Perean ministry, and were repetitions of what he had previously Ch. XII.] LUKE. 77 22 And he said unto his disciples, Therefore I say unto you, Take"" no thought for your lite, what ye shall eat ; neither for the body, what ye shall put on. 23 The life is more than meat, and the body is more than raiment. 24 Consider the ravens : " for they neither sow nor reap ; which neither have storehouse nor barn ; and God feedeth them : how much more are ye better than the fowls ? 25 And which of you with taking thought can add to his stature one cubit ? 26 If ye then be not able to do that thing which is least, why take ye thought for the rest ? 27 Ccmsider the lilies, how they grow ; they toil not, they spin not : and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven, how much more will ke clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind ? 30 F"or all these things do the nations of the world seek after : and your Father knoweth that ye have need of these things. 31 But" rather seek ye the kingdom of God ; and all >> thtse things shall be aaded unto you. 32 Fear not, little flock.i for it is your Father's good pleasure to give you the kingdom.' 33 Sell' that ye have, and give alms: provide your- selves bags which wax not old, a treasure ' in the hea- vens that faileth not, where no thief approacheth, neither moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 Let" your loius be girded about, axiA your lights^ burning ; 36 And ye yourselves like unto men yiat wait for their lord, when he will return from the wedding ; that, 1 Matt. 6 : 25, elc....n Job 38 : 41 ; Ps. 147 : 9... o Matt. 6 : 33....p Ps. 34 : 10; Isa. 33 : 16 ; Rom. 8 : 31, 32.... q Isa. 40 : 11; John 10: 27 28. ..r Matl. 25: 34; John 18 : 36 ; Heb. 12 : 28; James 2:5; 2 Pi/t. 1 : U ; Rev. 1:6; 22: 5.... 8 Matt. 19 : 21 ; Acts 2:45; 4:34 t Matt. 6 : 20; 1 Tim. 6 : 19 u Ephes. 6 : 14 ; 1 Pet 1 : 13 v Matt. 25: 1, 13. I taught in Galilee, or whether Luke, in ignorance of or indiiferenee to the time and place of their utterance, has put them here, is a question neither easy nor important to be determined in respect to most of them. 22-31. Almost exactly parallel is Matt. 6 : 3+-34. See notes there. — Consider the ravens. In Matthew, Behold thefoivls of the air. The ravens are often spoken of in Scripture as objects of the divine care. See Job 38 : 41 ; Ps- lil : 9. The term raven includes the crow, rook, jackdaw, and the like. There is special signifi- cance in these references, since " every raven after his kind" was unclean (Lev. n : is). — The lilies of the field. Probably a general term LILT OF CHALCEDOH. for the wild flowers. The accompanying illustra- tion of the lily of Chalcedon gives, as well as can be done without color, an idea of this, which is the most brilliant scarlet lily of all Palestine. — The grass which is to-day in the field and to-morrow is cast into the oven. The an- cient oven was of various kinds, sometimes made of brick, sometimes of clay, sometimes simply a hole in the ground, clay-plastered. The accom- panying illustration represents one of the most common forms of Eastern ovens. Dried grass was a customary fuel in Palestine, where there was little wood, and where coal, other than char- coal, was unknown. — Neither be ye of doubt- ful mind. Literally, raised in the air (^utrftu^iCa)), The same metaphor is common in the English ; the phrase might well be rendered, £e not in sus- pense. Religious indecision Christ condemns. 32-34. Ver. 33 is peculiar to Luke. A little flock is a striking symbol of helplessness. The power of the church is not in itself, but in the Giver who bestows the kingdom upon it. Parallel in spirit is Matt. 10 : 16-19, 33. Parallel to vers. 33, 34 is Matt. 6 : 19-31. See notes there. The bag is the same as the scrip in Matt. 10 : 10 and Mark 6 : 8. See notes in both places for illustration. 35-48. This discourse on watchfulness con- tains the same admonitions, the same metaphors, and to some extent the same language employed by Christ m the discourse delivered in Jerusa- lem in the last days; but the variations are such that it is not probable that this is simply a different report of that address. Compare Matt. 34 : 43-51, where I have treated fully aU that is common to the two discourses. 35-38. The metaphor of the wedding feast here suggested is elaborated by Christ in Matt. 35 : 1-13, which see for account of marriage cer- emonies in the East, and for spiritual applica- tion.— Let your loins be girded about. The long Oriental robe requires to be taken up and the skirt fastened under the girdle to allow free- dom in walking. The lesson is that he is best prepared for death who is always ready for Christian work. — And the lights burning. As interpreted by Matt. 35 : 3-8, the lesson in that only he is prepared for either death or yiorH, 78 LUKE. [Ch. XIL when he cometh and knocketh, they may open unto him immediately. 37 Blessed * are those servants, whom the lord, when he cometh, shall find watching : verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall come in the second watch, or come in the third watch, and find thetn so, blessed are those servants. 39 And this know, that if the goodman of the house had known what hour the thief" would come, he would have watched, and not have suffered his house to be broken through. 40 Be ye therefore ready y also : for the Son of man cometh at an hour when ye think not. 41 Then Peter said unto him. Lord, speakest thou this parable unto us, or even to all ? 42 And the Lord said. Who then is that faithful and wise steward,^ whom his lord shall make ruler over his household, to give them their portion of meat in due season ? 43 Blessed " is that servant, whom his lord, when he cometh, shall find so doing. 44 Ot a truth I say unto you, that he will make him ruler over all that he hath. 45 But and if that servant say in his heart. My lord delayeth his coming ; and shall begin to beat " the men- servants and maidens, and to eat and drink, and to be drunken ; 46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder,'^ and will appoint him his portion with the unbelievers. 47 And that servant which '' knew his lord's will, and prepared not himself^ neither did according to his will, shall be beaten ^ with many stripes. 48 But he ' that knew not, and did commit things worthy of stripes, shall be beaten with few strifes. Fore unto whomsoever much is given, of him shall be much required : and to whom men have ^ committed much, of him they will ask the more. wMatt. 24 ; 46, etc.... X 1 Thess. B : 2; 2 Pet. 3 : 10; Rev. 3:3; 16 : 16.... y ch. 21 :34, .36....Z 1 Cor. 4 : 2. .. .a verse37. . ..b Matt. 22:6. c Pa. 37 : 9; 94: 14 q James 4 : 17 e Deut. 26 : 2 f Acts 17 : 30 g Lev. 6 : 17; John 15 : 22; 1 Tim. 1 : 13 h 1 Tim.6:'.'0. AN EASTERN OVEN. Who is supplied with the oil of divine grace.— May open unto him immediately. The Christian must be ready for the summons when- ever it comes ; he must need no special prepara- tion for death.— He shall gird himself and make them sit down to meat. Comp. Rev. 3 : 20, 21 ; contrast ch. 17 : 8, where see note for illustration of Oriental lord and servant. In the earthly wedding the lord expects to find the table prepared for him by his servants ; in the heavenly, he prepares the feast for his servants. —Second watch * * * third watch. The Greeks and Romans divided the night into four equal watches, termi- nating respectively at 9 p. M., midnight, 3 A. M. , and a.m. The first watch is not named, because the marriage itself occurs at that time ; nor the fourth watch, be- cause that would postpone the return beyond the usual time. 39, 40. Christ changes the meta- phor. He compares his coming to that of a thief in the night. See Matt. 24: 43, 44, notes. 41-46. Peter's question is reported only by Luke, but our Lord's answer to it here is repeated almost verbatim in his discourse in Mat- thew. See Matt- 24 : 45-^1, notes. 47, 48. The last clause of ver. 48 affords the key to the interpretation of this confessedly dif- ficult passage. The principle which Christ here annunciates as that on which God wUl act in the day of judgment is that which men recognize as just, and upon which they act in their dealings with one another. This principle is that guilt is according to the knowledge of the criminal. The language of the whole passage is relative. No one perfectly comprehends his Lord's will ; no one is without some knowledge of it ; abso- lute ignorance would be a perfect palliation, but ignorance never is absolute. That servant which Ch. XIL] LUKE. 40 I am come to send fire on the earth ; and what will I if it be already kindled ? 50 But I have a baptism to be baptized with ; and how am I straiten«d till it be accomphshed ! 51 Suppose ' ye that I am come to give peace on earth ? I tell you, Nay ; but rather division : 52 For trom henceforth there shall be five in one house divided, three against two, and two against three. 53 The father J shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother ; the mother in law against her daughter in law, and the daughter in law against her mother in law. 54 And he said also to the people, When'' ye see a cloud rise out of the west, straightway ye say, There cometh a shower ; and so it is. 55 And when ye see the south wind blow, ye say, There will be heat : and it cometh to pass. 56 Ye hypocrites ! ye can discern the face of the sky, and of the earth : but how is it that ye do not discern this time ? 79 57 Yea, and why even of yourselves judge ye not what is right ? 58 When ■" thou goest with thine adversary to the magistrate, as thou art in" the way, give diligence that thou mayest be delivered from him ; lest he hale thee to the judge, and the judge deliver thee to the officer, and the ofhcer cast thee into prison. 59 I tell thee, thou shalt not depart thence, till thou hast paid the very last mite. CHAPTER XIII. THERE were present at that season rome that told him of the " Galilaeans, whose blood Pilate had mingled p with their sacrifices. 2 And Jesus answering said unto them, Suppose y;e that these Galilaeans were sinners above all the Gali- laeans, because they suffered such things ? 3 I tell you. Nay : but except ye repent,i ye shall all likewise perish. i Matt. 10 : 34. .j Micah? : 6....k Matt. 1«: 2, etc. ...I 1 Cor. 11 : 14.... m Matt. 5 : 25.... n Isa. 66:6....o Acta 6 : 37....p Lam. 2:20.. q Acts 3 : 19 ; Rev. 2 : 21, 22. knew his Lord's will is, primarily, he that lives in the light of revelation ; he that knew not, the heathen ; but there are degrees of knowledge in Christendom, and he that knows is the educated, he that knows not, he that has been brought up in an atmosphere of ignorance, superstition, and crime. The whole passage is interpreted by Rom. 2 : 6-23. The passage certainly teaches that there are degrees of punishment in the fu- ture life ; and it seems to me, therefore, neces- sarily to imply that all who are punished in the future are not eternally punished. 49-53. In spirit this prophecy compares with Matt. 10 : 34-37. See notes there. Vers. 49 and 50 are peculiar to Luke, and there is some diffi- culty both in construction and interpretation. — I am come to send fire. I think it clear that fii'e here symbolizes, not, as Alford, following the older commentators, the gift of the Holy Ghost, but conflict and persecution. This is in- dicated (1) by the connection ; Christ is speak- ing here, not of the coming of the Holy Ghost, but of the divisions which were not merely an incident, but one of the objects of his ministry, the fan by which he is ever separating the wheat from the chafE, and which is one of the "all things" that work together for the good of them that love God ; (2) by the peculiar force of the language, which is not lam come to send fire, but lam come to cast (SuXiir) fire, or, as Godet, to throw a firebrand ; (3) by the very passages to which Alford refers in support of the other in- terpretation. In Matt. 3 : 16, John the Baptist speaks of the Holy Ghost and fire, a clear indica- tion that the fire was not, as used by him, a symbol for the Holy Ghost, but for the persecu- tion and the trial which would consume the dross and purify the gold. — And Avhat will I if it be already kindled ? The utterance is broken in the original, and betokens a conflict of soul, like that in John 12 : 27, 28. In the oppo- sition by the Pharisees (ch. ii : sa, 54) Christ per- ceives the beginning of this fire ; conflicting emotions, of sorrow in the present and prospec- tive conflicts, and joy in their final result, find an utterance in this language of perplexity. What Willi, i. e., what more would I, since it is already kindled? This interpretation is confirmed by the language of the next verse. — I have a bap- tism to be baptized with. The same bap- tism of fire which he was to minister to hia church through the ages that waited for his coming. — And how am I .straitened till it be accomplished. Either urged on or dis- tressed, perplexed. The original {ruri/ouui) wUl bear either translation. The latter seems to me to be preferable. Everj' glimpse into the future, every view of that load of sin and sorrow which was laid on him for us all, produced in a measure that inexplicable experience of anguish which was consummated in Gethsemane, and in the cry upon the cross, " My God, my God, why' hast thou forsaken me ? " We must never forget that he bore our sins and sufferings, not in his body only or chiefly, but in his heart. 54-.56. Comp. Matt. 16 : 2, 3, notes. On the cloud in the west, see 1 Kings 18 : 44 ; on the effect of the south wind, see Psalm 103 : 16. 57. Peculiar to Luke. Alford connects it with the request made to Christ to act as judge (ver. 13) ; but this seems to me far-fetched. The con- nection appears to me to be as follows : If you were wise you would see the signs of destructive storm gathering to overwhelm this nation, and would avoid the impending doom. But why, apart from these considerations, do you not of yourselves judge and do what is right ? 58, 59. SeeMatt. 5 : 25, 26, notes. But the phraseology, and I think the application, is dif- ferent in the two passages. Here the adversary is the Roman government ; it brings the Jewish nation really to the bar of Ood, who is the mag- 80 LUKE. [Ch. XIII. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem ? 5 I tell you. Nay : but except ye repent, ye shall all likewise perish. 6 He spake also this parable : A '' certain ntan had a fig tree planted in his vineyard ; and he came and sought fruit ' thereon, and found none. 7 Then said he unto the dresser of his vineyard. Be- hold, these three years 1 come seeking fruit on this fig tree, and find none : cut it down ;' why cumbereth it the ground ? 8 And he answering said unto him, Lord, let it alone" this year also, till I shall dig about it, and dung it ; 9 And if it bear fruit, well: and if not, then after that thou ^ shalt cut it down. istrate ; wisdom would dictate that the Jews should seek diligently to be delivered from him, in this case not, as in Matthew, by agreeing with the adversary (Matt, s : 25), but by securing the ap- proving judgment of the Divine magistrate, by of their selves judging and doing what is right. If this interpretation be correct, the passage points out the true way of national safety in all times of national danger. Ch. 13 : 1-9. TEACHIKG ON INCIDENTS OF THE DAY. PARABLE OF THE BARREN FKi-TREE. The Geeat Teaches takes texts from life. — MistNTEKPRETiNG Providence.— The doom of the unrepentant. —The LONG-SUFFERING OF GOD. — FrUITFULNESS THE TEST OP CHARACTER. The time and occasion of this teaching are un- known. The language of ver. 1, at that season, indicates only that it belongs in the Perean min- istry. 1-3. The incident of the slaughter of the Gali- leans is not mentioned in secular history. But disturbances in Jerusalem, precursors of the final outbreak, were common. The slaughter of a few Galileans would not be deemed an event of suf- ficient importance to justify the attention of the historian. The mingling of their blood with their sacrifices is mentioned partly as a graphic method of telling their fate, partly as an expression of added horror, partly, perhaps, as an indication of their peculiar guilt. It was the Jewish theory of special providence, and it has survived Judaism, that special misfortunes or disasters were in- dications of the divine displeasure. This both Christ (Matt. 5 : 4, 10, 11 ; John 9 : 3) and hiS apOStleS (Rev. 3 : 19 ; 1 Cor. 11 : 32 ; Heb. 12:6) dcclareto bC falSC. The language of the narrators here, or their manner, implied that they so interpreted this tragedy. Christ rebukes this mis-reading of Providence, while he makes it an occasion to re-enforce the doctrine and duty of repentance. The prophecy, Ye shall all likewise perish, was notably fulfilled in the case of the Jewish nation, who perished forty years later in Jerusalem, largely in the temple itself, by the sword of Titus. Christ's custom of taking the events of the day for his text is an example to his followers in the ministry. 4, 5. Jesus transfers the minds of his hearers from the massacre of the Galileans to the fall of the tower of Siloam, probably because Judeans, not despised Galileans, perished by the latter ca- tastrophe. The fact that the good, as well as the wicked, perish by disasters, is conclusive against the theory which interprets the special disaster as a special judgment. The lesson of warning is, as before, a prophecy fulfilled in the experience of the nation ; the admonition to re- pentance is the same. In both instances, Christ elucidates the truth that temporal death is a symbol of spiritual death, and that every great disaster is a warning, not of special judgment, but of impending doom on all who do not escape it by repentance.. Nothing is known of this tower of Siloam or of its fall, here mentioned. For description of Siloam and its pool and aque- duct, see John 9 : 7, note. 6-9. This parable is closely connected with what precedes ; its object is to teach the same lesson, \iz., the necessity of repentance, and the alternative, utter destruction. — A certain man had a fig-tree planted in his vineyard. Mis fig-tree, because in his vineyard, planted by himself, and dependent for its existence on food gathered from his soO. In all this, it is an appro- priate and significant type of man, who, by every consideration, belongs to God. The plant- ing of trees in the vineyard, which is not common in Europe, is so in Palestine. — Unto the dress- er of his vineyard. The gardener. There has been some unprofitable discussion whether the owner represents Christ and the dresser the Holy Spirit, or the owner the Father and the dresser Christ. Unprofitable I call it, because all such attempts to press a literal interpretation of each feature of the parable is usually unprofitable, and generally distracts from the central lesson. The N. T. nowhere recognizes any such clearly drawn lines of distinction between the Father, the Son, and the Holy Ghost, as were evolved in the later scholastic theology. Under the guise of a discussion between the owner and the dress- er, is dramatically and forcefully represented the problem presented to divine love by human ob- duracy. — These three years I come seeking fruit. It is unquestionably a significant fact, that three years was probably the duration of Christ's ministry among the Jews. During this three years, he came seeking fruit and find- ing none ; his second coming will be to destroy the unfruitful and to gather the fruitful into his ch. xni.] LUKE. 81 10 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 to- gether, and could in no wise lilt up herself. 12 And when Jesus saw her, he called her to him., and said unto her. Woman, thou "^ art loosed from thine infirmity. 13 And he 1 laid his hands on her : and immediately she was made straight, and glorified God. w Ps. 6 : 2 . . . . X Joel 3 : 10 y Mark 16 : 18 ; Acts 9 : IT. garner. — Why cumbereth it the ground ? " Why, besides bearing no fruit, is it impoverishing the soil.'''' — {Al- ford.) No man is merely useless. Like the unfruitful tree, he is a despoiler if he be not a fruit-bearer. — Till I shall dig about it, and dung it. That is, "hollow out the earth from about the stem, filling up the space with manure, as one may now see done to the orange trees in the south of Italy." — {Trench.) A symbol of the special means of grace, provided always for the same purpose, to make fruitful that which is unfruit- ful (2 Pet. 3 : 9). The object of all this gracious work is "good works, which God hath before ordained that we should walk in them " (Ephes. 2 : 10). — After that, thou shalt cut it down. The period of grace is also one of pro- bation ; if the di\ine grace proves in- efficacious, the unfruitful shall be de- stroyed. It seems to me impossible to reconcile Christ's language in the pre- ceding instruction and in this parable, with the idea of a universal restora- tion. The attempt to answer specifically the question, what is the fig-tree, what the vineyard, who the owner, who the dresser of the vineyard, etc., is worse than in vain. The beauty of the allegory is destroyed by this attempt to press to a literal inter- pretation all its details. But the following hints are clear: (1.) The imagery is borrowed from the parable, familiar to Christ's auditors, in Isaiah 5 : 1-7, and from other uses in the O. T. of the same figure, likening God's people to a tree in a vineyard. (2.) The fig-tree in a vine- yard pointii rather to an individual in a favored commimity, enjoying the means of grace and spiritual culture, than to a nation (the Jewish) in the world. (3.) It is therefore primarily an ad- monition to the individual Jew, who was planted in the midst of God's special people, prided him- self on that fact, and yet brought forth no fruit ; but, secondarily, and with equal force, it applies to the individual of our own day, in the midst of a Christian community, enjoying Christian advantages, but bringing forth in life and char- acter no Christian fniit to God's glory or man's benefit. (4.) It emphasizes the truth, so often inculcated by Christ, that the test, and the only test of character, is fruit-bearing; and though Christ does not here indicate what are Christian fruits, they are abundantly and clearly indicated elsewhere. See especially Gal. 5 : 22, 23. (5.) It illustrates the patience and long-sufEering of God toward us — his waiting to be gracious, and it emphasizes this truth by its solemn close : If not, then after that, thou shalt cut it down. For the divine grace is not ignorance, indifference, or unconcern, as is shown by the certainty of divine judgment on the finally unfruitful. Ch. 13 : 10-17. CUBE OF THE INFIRM WOMAN. The USE ANB ABUSE OP THE SABBATH. The account of this miracle is peculiar to Luke. The object of the healing appears to me to have been to afford an occasion for a rebuke of the Pharisaie abuse of the sabbath ; in that respect the spiritual teaching is analogous to that of Matt. 12 : 10-13 ; Mark 3 : 1-5. The time and place of the incident are unknown. 82 LUKE. [Ch. XIIL 14 And the ruler of the synagogue answered with in- dignation, because that Jesus had healed ^ on the sab- bath day, and said unto the people, There* are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, Thou hypocrite ! " doth not each one of you on the sabbath loose ■= his ox or his ass from the stall, and lead him away to watering ? 16 And ought not this woman, being a daughter'' of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day ? 17 And when he had said these things, all his adver- saries were ashamed ; ^ and all the people rejoiced for all the glorious ' things that were done by him. 18 Then said he, Unto » what is the kingdom of God like ? and whereunto shall I resemble it ? 19 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 in the branches of it. 20 And again he said, Whereunto shall I liken the kingdom of God ? 21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. 22 And he went through the cities and villages, teaching, and journeying toward Jerusalem. 23 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 chap! 14: 3; Matt. 12: 10; Mark 3:2; John 5 :16....a Exod. 20:9....b ch. 12 : 1; Prov. 11 : 9; Matt. 7:6; 23: 13, 28....C ch. h. 19 : 9 e Isa. 45 : 24 ; 1 Pet. a : 16... f Exod. 15 : 11 ; P». Ill : 3 ; Isa. 4 : 2 g Matt. 13 : 31 ; Mark 4 : 30, etc h Matt. 7 : 13 i John 7 : 34 ; 8 : 21 ; Rom. 9 : 31. 10, 11. He Avas teaching in one of the synagogues on the sabbath. One of the many Indications that Christ was accustomed to employ the sabbath, the Jewish sabbath not our Sunday, for purposes of religious worship and in- struction. For account of the synagogues, see Matt. 4 : 23, note. — A woman which had a spirit of infirmity. Apparently the case was one of paralysis. 12, 13. He called to her, and said to her. This miracle is peculiar, in that there is no evidence of any act of faith on the part of the woman. It can hardly be inferred, from yer. 14, that she came for the purpose of being healed. 14-lG. The ruler of the synagogue. The president of the college of elders, who answered in some respects to the pastor of a modem church, but was more an executive officer and less a teacher. — Answered with indigna- tion. We need not suppose, because Christ called him a hypocrite, that this indignation was feigned. The Rabbinical laws forbade works of healing, though the Mosaic law did not. See Matt. 13 : 10, note ; and his indignation was that of an ecclesiastic, whose church regulations had been openly set at defiance. — There are six days, etc. His argument is this : This healing is not a work of necessity, since the woman might have been healed on the week day. If, as some have contended, only necessary works of mercy can be done on the sabbath-day, there would be no answer to his argument. He ad- dresses it to the people, because too much awed by the miracle to address Jesus directly. — Hyp- ocrite. Literally, stage-player. See Matt. 6 : 3, note. "The Lord saw the real thoughts of his heart ; that they were false, and inconsistent with his pretended zeal. A man hardly could give forth a doctrine so at variance with com- mon-sense and common practice, without some by-end, with which he covered his violation of truth. That by-end here was enmity to and jealousy of Jesus." — {Alford.) — Loose his ox or his ass. That motives of self-interest should be more powerful than motives of humanity, arouses the indignation of our Lord. He implies the manifold contrast between the dumb beast and the daughter of Abraham ; the one bound to the stall, the other bound by disease ; the one for safe-keeping, the other by Satan ; the one for a few hours, the other for eighteen years. — Whom Satan hath bound. It was a popular belief that disease was inflicted by evil spirits. Christ employs the language of the people in character- izing this woman's affliction. I see no reason for thinking that it was a case of demoniacal posses- sion, though this view is entertained by some commentators. Beneath his words, however, there is a deeper meaning; disease, as well as death, is a part of the wages of sin — one of the consequences of the bondage of Satan ; to release from it, is always legitimate sabbath work. 17. All his adversaries were ashamed. Rather, hrought to shame, i. e. , shamed before the people. — All the people rejoiced. In this controversy between Christ and the ecclesias- tics, as in the later one between Luther and the church of Rome, the people were on the side of the reformer. 18-21. Parables of Mustard Seed and Leaven. — See Matt. 13 : 31-33, notes. Whether the parables were repeated by Christ in this con- nection, as Alford supposes, or whether they are reported by Luke without reference to their con- nection, is not certain ; neither is it important. Ch. 13 : 22-35. VARIOUS INSTRUCTIONS OF OUR LORD. Conditions of salvation. — Degrees in salvation. — An illustration op the Christian use of sATraB. 22-25. And he was going through the cities and villages. The location and limits of this journey are not definitely fixed, but it is generally believed to have been through Perea, and to have been concluded when, in answer to the summons from Bethany, Christ reached the house of Lazarus (.John n : 3-7). — Are there few that be saved ? The Jewish doctrine of Last Days, included a belief in the destruction of all who were not admitted to the Messianic king- dom. To a devout Jew then, as to many Chris- Ch. XIII.] LUKE. 83 I say unto you, will seek to enter in, and shall not be able. 25 When onceJ the master of the house is risen up, and hath shut'' to the door, and ye begin to stand with- out, 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 presence, and thou hast taught in our streets. 27 But he™ shall say, I tell you, I know you not whence ye are ; depart from me aX\ye workers" of in- iquity. 28 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 yourselves thrust out. 29 And they P shall come from the east,andyV<7»j the west, and from the north, and from tne south, and shall sit down in the kingdom of God. 30 And, behold, there 1 are last which shall be first, and there are first which shall be last. 31 The same day there came certain of the Phari- sees, saying unto him. Get thee out, and depart hence : for Herod will kill thee. 32 And he said unto them, Go ye, and tell that fox,' Behold, I cast out devils, and I do cures to-day and to- morrow, and the third day I shall be perfected.' i Ps. 32 : 6 ; Isa. 65 : 6. . . .k Matt. 26 : 10. . . .1 ch. 6 : 46. . . .m Matt. 7 : 22, S 24: 61. ...p Rev. 7 : 9, 10 q Matt. 19 : 30.. I J 26; 12, 41.... n Ps. 6:8; 101 :8....o Matt. 8:12; 13:42; .r Zeph. 3:3 s Heb. 2 : 10. tians now, it seemed as though there were very few who had complied with the conditions of sal- vation. The question was analogous to one often asked in our day, respecting the salvation of the heathen. Christ never answers questions in the- oretical theology. To the questioner he replies, in effect, Never mind ; do you strive to enter in to the heavenly kingdom. Similar in spirit is his answer to the question of the lawyer in ch. 10 : 29, to that of Peter in ch. 12 : 41, and to that of Judas (not Iscariot), in John 14 : 22. — Strive to enter in. The word rendered strive (uyK>\lz,aiuai^ agonizomai) is the one from which comes our word agonize, and is employed in describing the combats in the public games (1 cor. 9 : 25). The striving to enter in must be in accord with the mighty working of God in us (coi. 1 : 29) ; it must be fervent and with prayer (coi. 4 : 12) ; it is characterized by Paul as the good fight or strife, in contrast with the strife after secular re- wards (1 Tim. 6 : 12 ; 2 Tim. 4:7); tO OppOSC US in this strife are the world, the flesh, and the devU (2 Cor. 4:4; Gal. 5:17; Eph. 6 : I2) ; tO COUqUer in it we must put on the whole armor of God (Eph. 6 : 13). The lesson which Christ inculcates, is that though always a nimple, it is not always an easy thing, to enter into Christ's kingdom. — The strait gate. That is, narrow gate. The spirit of real hearty allegiance to Jesus Christ, by which we enter in to him. Matt. 7 : 13, 14, note.— Many will seek to enter in, and shall not be able when once the Master of the house is risen up, etc. If this passage be read, not with a period at the close of ver. 24, but with a comma, much of the difficulty which has been felt in the interpretation of the passage vanishes. There is a triple contrast, (1) between striving and mere seeking, many who desire never becoming Christians, because they are not wUling to take up their cross to follow Christ (ch. u : 33) ; (2) between entering in at the strait gate and attempting to climb up some other way ; (3) be- tween striving to enter now and waiting until the Master of the house has risen up and shut to the door. This door is shut either when there is no more space for repentance (Matt. 12 : 32 ; Heb. 6 : 4-6), or when death calls the soul to judgment. Thus Christ teaches in this passage the threefold con- ditions of salvation : an earnest spirit, the way of self-sacrifice, the present time. — Ye begin to stand without and to knock at the door. The figure is drawn from the customs of the wedding feast, and is elaborated in Matt. 25 : 1-13 ; see notes there. — I know you not. Whence are ye ? This punctuation appears to me preferable to the one ordinarily adopted. Ver. 26 is an answer to this question. 26, 27. We have eaten and drunk in thy presence, and thou hast taught in our streets. Compare Matt. 7 : 23. There, reli- gious work for the Lord, here the enjoyment of Christian privileges and the receipt of Christian instruction on earth, are made the ground of a claim for admission to Christ's eternal kingdom. Both are disallowed: neither enjoying religion, receiving religious instruction, or engaging in so called religious work, is an entering into the strait gate. All these may coexist with practical injustice in the daily life. See further, notes on Matt. 7 : 21-23, and comp. Eph. 5 : 6. 28, 29. See Matt. 8 : 11, 12, notes. The con- nection here is, There are many that shall be saved ; beware lest you are cast out. 30. See Matt. 20 : 16, note. The meaning here is primarily. Many now last, i. e.. Gentiles, shall be first then, and many now first, i. e., Jews, shall be last then; but, secondarily, as in Matthew, Of those entering in to the kingdom, many who hold the highest place now, wUl begin with shame to take a lower seat, and many occupying the lower places will be bidden to go up higher (ch. u -. 9, 10). As in the kingdom of darkness (ch. 12 : 47,48) so in the kingdom of light, there are degrees and ranks ; in reward as in punishment. 31-33. There came certain of the Phari- sees. Their object was to induce Christ to de- part from their territory ; probably the Perean district, of which, as well as of Galilee, Herod was ruler. It is very possible that they were moved to this message by intimations directly received from Herod ; a little later we know that the Pharisees and theHerodians combined under 84 LUKE. [Ch. XIV. 33 Nevertheless, I must walk to-day, and to-mor- row, and the day following : for it cannot be that a prophet perish out of Jerusalem, 34 O Jerusalem,' Jerusalem, which killest the pro- phets, and stonest them that are sent unto thee ; now often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not ! 35 Behold, your" house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say. Blessed' is he that cometh in the name of the Lord. CHAPTER XIV. AND it came to pass, as he went into the house of one of the chief Pharisees, to eat bread on the sabbath day, that they watched " him. t Matt. 23: 37.. : 31, 32 ; Ps. 69 : 25 ; Isa. 1:7; 6 : 5, 6 ; Dan. 9 : 27 ; Micali 3:12 v ch. 19 : 38 ; John 12 : 13 w Pa. 37 : 32 ; laa. 29 : 20, 21 ; Jer. 20 : 10, 11. the influence of a common enmity to Christ (Matt. 22 : 15, 16). The Herod here mentioned is the one who had imprisoned and killed John the Baptist (Matt. 14 : 1-12, note), whosc assasslnation took place in Macherus, a fortress in Perea. Neither Herod nor the Pharisees were willing to take measures to assassinate Jesus, for his popularity was too great (chaps. 12: i; i3:i7; 15 :i). They there- fore resorted to this subterfuge to get rid of him. — Tell that fox. An appropriate charac- terization of Herod, whose history is one of in- trigue and cunning. It is almost the only case in ■which Christ applies an opprobious epithet to an individual. The fact is no less significant than this one remarkable exception to the general principle of his life. In this case, by a single word, he indicated to the people, the Pharisees and Herod, that he understood the design ; and the word was one sure to be remembered and repeated. By his undisguised contempt he de- feated the attempt to overawe the people by this unholy combination between an apostate church and a wicked king. — I do cures to-day and to-morrow, and the third day I shall be perfected . The language is enigmatical ; there is difficulty in its interpretation. I believe, how- ever, (1) that the word days is to be taken in its literal signification. The attempt to interpret the first day as equivalent to Christ's present work- ing, to-morrow as the time intermediate the present and his passion, and the third day as the passion week, seems to me forced and unnatu- ral ; (2) / shall he ptn-fected, clearly refers to the finishing of Christ's career by his passion and death. The same Greek word is used in this sense in John 4 : 34 ; 5 : 36 ; 17 : 4 ; comp. Acts 20 : 24. I believe then that we are to understand Christ's reply to the Pharisees to be, that he will remain but two days longer in that district, and that then will begin that passion at Jerusalem, which was the perfecting of his ministry. May these two days be those referred to in John 11 : 6 ? It is true Christ tarried, after the resur- rection of Lazarus, in Ephraim (John 11 : 54) ; but this was only with his disciples. His public min- istry, except as it was perfected in the Passion week, came to an end when he left Perea to go to Bethany.— It cannot be that a prophet perish out of Jerusalem. Not literally true ; John the Baptist was himself an exception. 34, 35. See Matt. 23 : 27-39, notes. The dis- course in which it there appears, is not reported by Luke, who gives barely a brief suggestion of it. It seems to me more probable that Luke has here inserted this apostrophe to Jerusalem out of its place, than that Christ repeated it on this occasion ; because, (1) an appeal to Jerusalem, in Perea, seems not probable, though it might have been suggested by the close of the previous sen- tence ; (2) it is not true that Jerusalem did not see Christ until his second coming, and to sup- pose that the close of ver. 35 refers to the greet- ings given him on his triumphal entry into Jeru- salem (Matt 21 : 9) deprives it of its significance, and gives to the same words here and in Matt. 23 : 39, a radically different meaning. Ch. 14 : 1-14. VARIOUS INSTRUCTIONS AT THE HOUSE OF A PHARISEE. Lawpdx to bo good on the sab- bath DAT. — The Christian eoad to pkepekment. — The law op Christian hospitality. The time and place of the incident and teach- ings here recorded are unknown. They are all peculiar to Luke. The parable of the Great Sup- per (vers. IS, 24) foUows immediately after, and is directly connected with the semi-social instruc- tions contained in the first part of the chapter. 1. To eat bread on the sabbath day. The Pharisaic sabbath was a festival. " The day was one of festal rejoicing. Social entertain- ments were part of its religious observance. Every week the pious Jew repeated that Thanks- giving day which New England enjoys but once a year. Walking, social visiting, even games and dancing, were a part of the Pharisaic observ- ance of the sabbath day. * * * ' Meet the sab- bath with a lively hunger ; let thy table be cov- ered with fish, flesh, and generous wine.' 'Let the seats be soft, and adorned with beautiful cushions, and let elegance smile in the furniture of the table.' 'Assume all thy sprightliness.' ' Utter nothing but what is provocative of mirth and good humor. ' ' Walk leisurely, for the law requires it, as it does also longer sleep in the morning.' 'Be resolute and merry, though ruined in debt.' Such are some of the Rabbini- cal precepts concerning the sabbath. Whatever else may be said of them, they certainly do not sustain the popular conception of the Jewish sabbath as a day of rigorous asceticism. On the Ch. XIV.] LUKE. 85 2 And, behold, there was a certain man before him, which had the dropsy. 3 And Jesus, answering, spake unto the lawyers and Pharisees, saying, Is ^ it lawful to heal on the sabbath day? 4 And they held their peace. And he took him, and healed him, anS let him go ; 5 And answered them, saying,^ Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the sabbath day ? 6 And they could not answer him agam to these things. 7 And he put forth a parable to those which were bidden, when he marked now they chose out the chief rooms ; saying unto them, 8 When thou' art bidden of any man to a wedding, sit not down in the highest room ; lest a more honour- able man than thou be bidden of him ; 9 And he that bade thee and him come and say to thee. Give this man place ; and thou begin with shame to take the lowest room. 10 But when thou art bidden, go and sit down in the lowest room ; that when he that bade thee cometh, he may say unto thee. Friend, go up higher : then shalt thou have worship in the presence of them that sit at meat with thee. 11 For whosoever ^ exalteth himself shall be abased ; and he that humbleth himself shall be exalted. 12 Then said he also to him that bade him. When thou makest a dirmer or a supper, call not thy friends, X ch. 13 : 14 y ch. 13 : 15 z Prov. 25 : 6, 7. .a ch. 18 : 14 ; 1 Sam. 15 : 17 ; Job 22 : 29 ; Ps. 18 ; 27 j Prov. 15 : 33 ; 23 : 12 ; James 4 : 6 ; 1 Pet. 5 : 5. I : 23 ; Matt. contrary, if we may believe the not altogether impartial testimony of the early Christians, it was too often wasted in idleness, and degraded by sensuality and drunkenness." — {Abbot fs Jesus of Nazareth.) It is noteworthy that Christ, who rebukes the legalism and asceticism with which the Pharisees hedged about the sabbath, and the spirit of inhumanity which they concealed under a pretence of sabbath observance, utters no word of condemnation of the social freedom which characterized the day. Observe, too, that while he accepts all invitations, he makes every social gathering an occasion of direct religious instruction. — They were watching him. What sort of hospitality was this which invited him to a feast of suspicion ? 2, 3. There Avas a certain man before him. In the free social life of the East, strangers often entered into the court-yard of the house where such an entertainment was given. See chap. 7 : 37, note. This dropsical man may have been a guest ; more probably he was a stranger. It is reasonable to surmise that he came to seek heaUng. — Is it lawful ? The Pharisees were watching Christ ; Christ tries the Pharisees. According to Rabbinical law it was unlawful. On several occasions Christ con- demned and repudiated this traditional addition to the Sabbath laws of the O. T. (chaps. 13 : 11-17, notes ; Matt. 12 : 9-14, notes). 4-6. Some manuscripts, and these the better ones, for ass read son (for uvog, vidg). The verse will then read. Which of you shall have a son, or even an ox, fallen into a pit ? The argument here is precisely the same as in Matt. 13 : 11. 7-10, The language. He put forth a parable, implies that we are to look in this teaching for a spiritual meaning beneath the social instruction which lies on the surface. See below. The word room is used in the original sense of the word, as equivalent to space or place. In the East, in the time of Christ, tables were ordinarily arranged around an open square, in the manner indicated in the annexed diagram ; see also Matt. 26 : 20, note, for illustration. The middle place on each couch of the triclinium was considered the place of honor, here designated as the chief room, {TTQcotoxXtata). In our democratic society we can- not well appreciate the bitterness of the conten- tion which often took place among guests for these places of honor. It was probably such a strife that Luke refers to in ch. 22 : 24. A strife for ecclesiastical pre-eminence, not in real power, but only in title and dignity, between the Arch- bishops of Canterbury and York, agitated all England for a long time, and was finally settled by making the one Primate of England and the other Primate of all England. In the interpreta- tion of this parable observe, (1) Christ does not condemn social ranks and grades ; he does not demand even the abolition of first and second places at the table. (2.) He addresses him- self to the motive of approbativeness. O. T. and m the N 1 o III II II III 1 1 II III TKICLINIUM. The Bible, both in the T., repeatedly does so. It is not an evil motive ; it is evil only when made the master motive. It is not unchristian to seek honor among men ; but it is Christian to obtain it by deserving and receiving, not by demanding it. (3.) The superficial lesson of the parable is not to be forgotten ; in our earthly relations in so- cial, business, and political life, as weU as in Christian work, we are to be content, as was our Master, with the lowest place, and obtain exalta- tion, as did he, through humiliation (Eph. 2 : 5, 9). (4.) The spiritual lesson is not inconsistent with the social ; but simply carries it out in a larger and higher sphere. He that is willing to take the lowest place in work for God, is the one whom God most delights to honor. Of this truth, Paul affords a notable example (1 Cor. 4: 12, 13 ,- phu. 1 : 12, 13). 11. Whosoever exalteth himself, etc. This is the enunciation of a general law of abso- 86 LUKE. [Ch. XIV. nor thy brethren, neither thy kinsmen, nor thy rich *■ neighbours ; lest they also bid thee again, and a recom- pence be made thee. 13 But when thou makest a feast, call the poor," the maimed, the lame, the blind : 14 And thou shalt be blessed ; for they cannot rec- b ProT. 22 : 16 .... c Neh. 8 : 10, 12. lutely universal application ; but the final abase- ment or exaltation may not come until the future life. In addition to marg. ref., see Isaiah 5 : 12-15, etc. 12. When thou makest a dinner or a supper. The people of the East take ordinarily two regular meals a day ; the first, a hearty breakfast ; the second, a late dinner, usually al- luded to in the 0. T. under the name of supper. The lunch in the middle of the day, is generally an informal meal, and by working people is taken in the fields. The late dinner, here desig- nated supper, is the principal meal of the day, and that to which guests are usually invited. — Call not thy friend!^ * * * nor thy rich neighbors. Social entertainments in the East are often occasions, as with us, of great display. Each course consists of a single dish ; sometimes as many as forty or fifty courses are given. The drawing-room is ordinarily one that opens di- rectly upon the court-yard. The flowers and fountain in the yard, where there is often music, OKXENTAX DINING ROOM. and sometimes dancing, add to the attractions of the scene. In the richer mansions, the room itself is often elaborately decorated. The practice of reclining at meals is no longer in vogue. The ac- companying picture represents a modem Eastern dinner-party. The intimation here certainly is, that this sabbath entertainment was one at which there were many distinguished guests. We are not to consider Christ's language here as an ab- solute prohibition of the interchange of hospital- ities and courtesies ; but, (1) there is nothing characteristically Christian in such hospitality ; there is no special merit in a feast from which the host expects any personal return to himself in enjoyment, social consideration, or the like ; (2) to give these only is characteristically un- christian ; for (3) the disciple of Christ is to use his social advantages, not for mere personal en- joyment or benefit, but to elevate and to bless those beneath him. 13, 14. Thou shalt be recompensed at the resurrection of the just. For interpreta- tion of this declaration, see Matt. 25 : 31-40 ; Luke 16 : 9. Ch. 14 : 15-24. PARABLE OF THE GREAT SUPPER. A SERMON TO THE PROCEASTINATING.— MaNT EXCUSES ; ONE CAUSE — Three great hindrances to religion : PROPERTY, BUSINESS, DOMESTIC TIES. — HoW TO FILL EMPTY CHTIRCHES.— The CHRISTIAN MINIBTRY IS A MIS- SIONARY MINISTRY. — He that REJECTS CHRIST IS RE- JECTED BY Christ. This parable is not to be confounded with the somewhat analogous one in Matt. 22 : 1-14. Both Ch. XIV.] LUKE. 87 ompense thee : for thou shall be recompensed at the resurrection of the just. 15 And when one of them that sat at meat with him heard these thmgs, he said unto him, Blessed "^ is he that shall eat bread in the kingdom of God. 16 Then said he unto him, A " certain man made a great supper,' and bade many : 17 And sent his servant at supper time to say to them that were bidden, Come ; for all e things are now ready. 18 And they all with one consent began to make ex- cuse. The firsts said unto him, I have bought a piece of ground, and I must needs go and see it : 1 pray thee have me excused. 19 And another said, I have bought five yoke of oxen, and I go to prove them : I pray thee have me excused. 20 And another said, I have married ' a wife, and therefore I cannot come. 21 So that servant came, and shewed his lord these things. Then the master ot the house, being angry ,J said to his servant, Go out quickly into the streets'' and lanes of the city, and bring in hither the poor,' and the maimed, and the halt,"' and the blind. 22 And the servant said, Lord, it is done as thou hast commanded, and yet" there is room. 23 And the lord said unto the servant. Go out into the highways and hedges, and compel ° iAem to come in, that my house may be filled. d Rev. 19:9 e Matt. 22 : 2, etc f Isa. 25 : 6, 7 k Piov j P8. 2: 12.... k Rev. 22: 17.... 1 1 Sam. 2:8; Ps. 113 : 7,8 , 9 : 2, 6 ; Ca. 6 : 1 ; Iba. 66 : 1, 2 h ch. 8 : 14 i ver.se 26 ; 1 Cor. 7 : 33 ...m Pa. 38 : 7; Isa. 33 : 23; 35 : 6....U Ps. 1U3 : 6 ; 130 : 7 o Ps. 110: 3. are alike in representing the kingdom of heaven by a feast, to which many are invited, and from which many turn away ; but there the parallelism ends. In Matthew, the feast is given by a king ; the invitations are scornfully rejected ; the act is one of rebellion, and is consummated by the mur- der of the servants ; it is punished by the death of the rebels; the good and bad are gathered into the feast ; and finally one of the guests is cast out because, though he had accepted the in- vitation, he had not provided himself with or ac- cepted the king' s provision of a wedding garment. Here the feast is given by a private citizen ; the invitations are declined with some show of re- spect ; the declination is an indication of indif- ference rather than of open antagonism ; the punishment is the utter exclusion of those first invited ; there is no intimation that both good and bad are brought in ; no incident analogous to that of the guest without a wedding garment oc- curs, and the foundation is not even laid for it. 15. Blessed is he that shall eat bread in the kingdom of God. The utterance of a de- vout Jew, who was anticipating the coming and perfection of the kingdom of God, and who looked forward to it as a time of blessedness to all permitted to see and share in it. Correspond- ing to it is the universal feeling of even irreligious men, that it will be a blessed thing to be a child of God in the future heavenly state. Christ's parable is responsive to this sentiment of imagi- native piety. He shows that men do not really regard it as blessed to be a guest of God, but re- ject the invitation when it is given to them. The practical lesson of the parable is rather to the procrastinating than to the indifferent or the re- bellious. 16, 17. The sending a second invitation to guests when the feast was ready was, and still is, usual in the East (Esther 5:8; 6 : w). The invita- tion of the O. T. bade the whole Jewish nation to God's kingdom ; John the Baptist and Jesus, with the message, The kingdom of God is at hand, brought the second invitation. " Come, for all things are now ready," was the burden of their ministry (oai. 4 : 4). But it is also the Gospel mes- sage to-day. On God's part all is ready ; the guest has simply to accept the invitation and come. 18-20. And they all with one (mind) be- gan to make excuse. The translators supply the word consent, but this implies combined ac- tion, and that is not indicated by the original. The spiritual lesson is that all excuses for neglect of religion and rejection of Christ have one com- mon cause, a disrelish of spiritual things. — The first said unto him, etc. The first pleads property, the second business, the third domes- tic duties ; the first necessity, the second his plans, the third simply his will ; the first is in language respectful, the second less so, the third is abrupt and almost insulting. Neither of them is kept away by anything intrinsically sinful. Neither of them proffers a good excuse ; for the farm and the oxen could have waited, and the wife could have come with her husband; the claims of this life and the other are not incon- sistent. Comp. 1 Cor. 7 : 29 for the Christian spirit respecting property, business, and domes- tic ties. 21-23. The master of the house being angry. Such an intimation, dropped inciden- tally in the teaching of Christ, is very significant. The references elsewhere in the Bible to the "wrath of God" are not human misinterpreta- tions of the divine character. — Go out quickly into the streets and lanes of the city. Those in the streets and lanes are interpreted by many of the commentators to mean the Jews ; those in the highways and hedges, the Gentiles. — The poor, the maimed, the halt, and the blind. The picture is one impossible for us to realize in our land. In the East, rich in beggars, opulent in misery, without poor-houses or hospitals, or other organized means of caring for and lessening misery, and with laws and so- cial organism multiplying it, such a throng as is here described may be often seen in the city streets or squares, and sometimes gathered to- gether by the rich and generous to receive in fit- ful gifts that charity which in Christendom is bestowed in a colder, but more systematic and Ch. XIV.] LUKE. 89 24 For I say unto you, That noneP of those men which were bidden shall taste of my supper. 25 And there went great multitudes with him : and he turned, and said unto them, 26 If any man come to me. and hate 1 not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life ■■ also, he cannot be my disciple. 27 And whosoever' doth not bear his cross, and come after me, cannot be my disciple. 28 For which ot you, intending' to build a tower. sitteth not down first, and counteth the cost, whether he have sufficient to finish it ? 29 Lest haply, after he hath laid the foundation, and is not able to finish jV, all that behold it begin to mock him. p Prov. 1 : 24; Matt. 21 : 43 ; Heb. 12 : 26 q Deut. 33 : 9 ; Matt. 10 : 37 r Acts 20: 24: Rev. 12 : 11 s ch. 9 : 23: Matt. 16 : 24 : Mark 8 : 34 ; 2 Tim. 3 : 12 t Prov. 24 : 27. more helpful way. The accompanying illustra- tion, from the pencil of Mr. Rawson, portrays an actual, not an ideal scene. The spiritual lesson to the Christian is twofold: (1) that it is the spiritually poor, maimed, halt, and blind that are worthy, since need is worth in love's eyes ; (3) that when the Gospel is rejected by the rich and prosperous, guests for Christ's kingdom may always be found among the poor and unfor- tunate. This truth was amply illustrated by the ministry of Wesley and Whitefield, and is again in our own day by that of Mr. Moody. Directly opposed to Christ's method is that of sohciting those that refuse, by luxurious churches, fine choirs, and profEers of social consideration. The Gospel, as Christ preached it, never goes beg- ging. — Yet there is room. "Neither nature nor grace sufEers a vacuum." — (Bengcl.') — Com- pel them to come in. A curious illustration of what a comment should not be is Alford's re- mark here : " Is there not here an allusion to in- fant baptism ? " Hardly more reasonable is the deduction of some Roman Catholic commenta- tors that this justifies religious persecution. For (1) there is no power in a single servant of a private citizen to drive a crowd of unwilling guests from the country ; (2) the reluctance to be overcome is that of the poor to enter the rich man's dwelling and share his feast, and it is to be conquered by persuasion, not violence. The compelling is that of love. When pride declines the Gospel the Master is angry, and no further invitation is sent ; when humility hesitates, love compels. 24. I say unto you. You is in the plural, not the singular. This is not, then, the address of the lord to his servant, but rather of Christ to his audience. So Stier and Alf ord understand it. "Our Lord speaks here with his usual 'For I say unto you,' to the company present ; and half continuing the parable, half expounding it, sub- stitutes himself for the master of the feast, leav- ing it hardly doubtful who ' these men that were bidden' are." Whichever way interpreted, the passage equally implies the impossibility of fu- ture restoration of those who have received and refused the Gospel invitation in this life. Ch. 14 ; 23-35. DISCOURSE TO THE MULTITTOES. What it costs to be a Christian. — The necessity OP COUNTING THE COST. — ChBIST'S IN8TKUCTI0NS TO THOUGHTLESS ENTHUSIASTS. There is no reason to suppose that this dis- course is connected with the preceding. On the contrary, the language of ver. 25, There were going with him, implies that it was given during one of Christ's journeys, and was addressed to the throng which so customarily accompanied him. The contrast between the many who flock to hear the Gospel, especially in a time of reli- gious excitement, as under the ministry of a Whitefield or a Moody, and the few who count the cost and deliberately follow Christ, is as ap- plicable to our day as to the time of Christ. 25-27. And hate not his father and mother, * * * and his own life also. Comp. Matt. 10 : 37, 38, notes. In the interpre- tation of this enigmatical language, (1) we must not take hate father, etc., as equivalent to love father less than Christ ; Christ uses language not always literally, but always accurately. (2.) The word rendered hate (fiujim) is never used in the N. T., unless this passage and Matt. 6 : 24 be regarded as exceptions, to mean merely a dimi- nution of love ; it always signifies a positive aversion. (3.) To ^ate is not unchristian ; on the contrary, hate is predicated of God, and required of his children (isa. ei : 8; Jer. 44:4; Amos 5 : 21 ; Rom. 12 : 9; Rev. 2:6). I bclieve, then, that the meaning is this, that in order to follow Christ acceptably, or indeed at all, the soul must have such an en- thusiasm for him, and for that purity, beauty, and truth which he embodies and sets before his followers as their possible attainment (Ephes. 5 : 1), that whatever and whoever becomes an obstacle to this attainment is, in so far, to be abhorred as an evil thing, an enmity to the soul and to God, and to be abhorred just in the measure in which the natural affection makes the obstacle great and the temptation severe. So Christ abhorred Peter when Peter became a tempter to him ; be- cause he loved the disciple, the disciple as a tempter was to him as Satan (Matt. 16 : 22, 23). This hate of the world and the things that are in the world (1 John 2 : is) may be dormant in the Chris- tian experience, but it must be there, to spring into activity, as protection against temptation, whenever even the most sacred earthly rela- tions become instruments of temptation. — Bear his cross. Take it up; a willing assump^ 90 LUKE. [Ch. XIV. 30 Saying, This man began to build, and was not able to finish." 31 Or what king, going to make war against another king, sitteth not down first, and consulteth *" whether he be able with ten thousand to meet him that cometh against him with twenty thousand ? 32 Or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace. 33 So likewise, whosoever he be of you that forsak- etn not all " that he hath, he cannot be my disciple. 34 Salt » IS good : but if the salt have lost his savour, wherewith shall it be seasoned ? 35 It is neither fit for the land, nor yet for the dung- hill ; 6u( men J cast it out. He that hath ears to hear, let him hear. n Heb. 6 : 11 .... v Prov. 20 : 18 w Phil. 3 : 7, 8 .... x Matt. 6:13; Mark 9 : 60 : . . . y John 15 : 6. tion, not a patient submission, is implied. See Matt. 10 : 38, note. 28-30. To interpret aright this and the suc- ceeding parable, it is necessary to bear in mind the circumstances under which and the audience to which they are addressed. Christ speaks it to a crowd who are following him, drawn by curi- osity and interest, not unmingled with personal enthusiasm. His example is to be pondered and followed by all religious teachers in times of religious revival, when many are liable to mis- take their enthusiastic admiration for Christ and his precepts, born of a holiday's enjoyment, for a deliberate and well-considered purpose to be Christ's, and to follow him in the double work of self-building and of warring against the world without and against wickedness within one's own nature. Building is in the N. T. a common metaphor to express the process by which char- acter is formed, little by little, until the whole soul becomes a temple of God, for the indwelling of his Spirit. See Matt. 7 : 24 ; 1 Cor. 3 : 11-16 ; 8 : 1, where edifieth is equivalent to bnildeth ; and 1 Pet. 2 : 5. In framing the resolution to begin a Christian life, it is necessary to consider what it will cost, of self-renunciation, to maintain a consistent Christian character. The result of this counting the cost is always the discovery, I have not sufficient to finish ; then comes either the abandonment of the plan, before it is fairly undertaken, or a going unto Christ, who is our only and our complete sufficiency in and for all things (2 Cor. 3 : 5). 31, 32. There are two interpretations of this parable. One is that of Alford : "The two kings here are, — the man desirous to become a disciple, to work out his salvation, and God, with whose just and holy law he is naturally at variance; these two are going to engage in war ; and the question for each man to sit down and ask him- self is, ' Can I, with my ten thousand, stand the charge of him who cometh against me with twenty thousand.' " The other interpretation is that of Godet : " The Christian is a king, but a king engaged in a struggle, and a struggle with an enemy materially stronger than himself. Therefore, before defying him with a declaration of war by the open profession of the Gospel, a man must have taken counsel with himself, and become assured that he is willing to accept the extreme consequences of this position, even to the giving up of his life if demanded." The les- son is therefore "a warning, which Jesus gives to those who profess discipleship, but who have not decided to risk everything, to make their submis- sion as early as possible to the world and its prince. Better avoid celebrating a Palm-day than end after such a demonstration with a Good Friday. Kather remain an honorable unknown, religiously, than what is sadder in the world, an inconsistent Christian." The latter seems to me the better interpretation. Christ enforces the alternative of Matt. 6 : 24. As Joshua, in Josh. 24 : 15, and Elijah, in 1 Kings 18 : 21, Christ compels a choice. In effect he bids those who are not willing to take up their cross in order to follow him, to abandon all thought of becoming his disciples, and go back to their allegiance to the world. Underlying this, as the other para- ble, is the deep truth of the soul's need of God ; no man can enter upon the life-campaign against the world, the flesh, and the devD, without alli- ance with and reinforcements from an Almighty Saviour. 33. Forsaketh not all that he hath. Lit- erally, Doth not separate himself from all. How this is to be done Paul interprets in 1 Cor. 7 : 29-31. 34, 35. Comp. Matt. 5 : 13, note ; Mark 9 : 50, note The Christian is the salt of the earth ; the savor is the spirit of self -sacrifice, by which Christ's disciples are to purify and save the world ; if this spirit of self-sacrifice be wanting, they are utterly worthless. Ch. 15 : 1-32. THE PARABLES OF THE LOST SHEEP, THE LOST COIN, THE LOST SON. The spirit op Chkist : BY SELP-SACBrFICE HE SEEKS THE LOST; ACCOUNTS THEM HIS own; PAKD0N8 THEIB PAST 81N8 ; WELCOMES THEm RETURN ; CONFERS ON THEM FREE GIFTS OP GRACE, HONOR, AUTHORITY, FREEDOM, ABUNDANT spmiTUAL FOOD.— The SPIRIT of the Christian : he SHOULD seek, SEARCH FOR, LOVE, WELCOME THE WANDERER.— The SPIRIT OF THE PHARISEE : PROUD, PASSIONATE, JEALOUS, LEGAL. — ThE EXPERIENCE OP SIN : ESTRANGEMENT PROM GoD ; WASTEFUL LIVING ; SPIRITUAL WANT ; SPURIOUS KEPORM.— THE EXPERI- ENCE OF REPENTANCE : THOUGHTFULNESS, CONSCIOUS- NESS OP SIN, SORROW FOB IT, ABANDONMENT OP IT, RE- TURN TO God.— The experience of redemption : Di- vine COMPASSION, welcome, PARDON, RESTORATION. — The sorrowfulness of sin ; the joyfulness of re- ligion. Preliminakt Note. — These three parables, Ch. XV.] LUKE. 91 CHAPTER XV. THEN drew ^ near unto him all the publicans and sinners tor to hear him. 2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth" with them. 3 And he spake this parable unto them, saying, 4 What man *> of you, having an hundred sheep, if z Matt. 9 : 10, etc. ... a Acts 11:3; 1 Cor. 6:9-11; Gal. 2 : 12 .... b Matt. 18 : 12. like the seven of the thirteenth chapter of Mat- thew, form one discourse ; they were delivered at one time and with one object. The time and place are wholly uncertain ; but their position in the evangelical narrative indicates that they be- long to the Perean ministry ; they are peculiar to Luke, and Luke alone gives any extended ac- count of that ministry. The direct object, indi- cated by the introductory verses (i, 2), and by the culmination of the three parables in the father's declaration to the elder son (ver. 32), is to point out the spirit which the saved should man- ifest toward the lost, a spirit seeking to reclaim them, and toward the repentant, a spirit ready to welcome them. To accomplish this object, Christ portrays the spirit in which divine love seeks the lost and receives the repentant. This, which may be called incidental, has so far ab- sorbed the attention of the church, that it has too generally forgotten the direct and immediate lesson of the chapter. This forgetfulness is indi- cated by the fact, that in the innumerable ser- mons on the parable of the Prodigal Son, the elder brother is either lost sight of altogether or treated as an incidental figure, and his suUenness an episode, employed to set off in more striking contrast the love of the father. Of these three parables, looked at as a representation of re- deeming love, the first two may be called Calvin- istic, the third Arminian ; the first two represent regeneration, the third conversion ; the first two God seeking the sinner, the third the sinner seek- ing God. The three must be taken together in order to understand the change wrought in the human soul in redemption. The prodigal son never, in fact, returns to his father's house un- less the father comes after him ; the lost sheep and the lost coin are never recovered without voluntarily returning to the shepherd and owner. Looked at as a representative of human duty, the first two parables represent the duty of the church to seek and to save the lost, the third the duty to welcome the repentant to a full, free, and unreproachful pardon. All represent the joyfulness of religion, both as an earthly experi- ence and in the heavenly state. Continuing the comparison we may note the progression and climax in the series ; in the first, the shepherd of a hundred sheep misses the one out of the hun- dred ; in the second, the woman, owning but ten pieces of money, loses a tenth of her property, and searches for it with greater concern ; in the third, the father of two sons loses one, who be- comes to him by sin and separation as dead, and in whose death is the keenest conceivable loss the heart can suffer, " Thus we find ourselves mov- ing in ever narrower, and so intenser, circles of hope, and fear, and love, drawing, in each suc- cessive parable, nearer to the innermost centre and heart of the truth." — {Trench.) We may also perhaps with Trench see a climax in sin as well as in grace — in the first, sin is represented by a silly, wandering sheep, error rather than willfulness ; in the second, by a piece of money, utterly lost to its owner, and useless in itself, be- cause castaway ; in the third, by a son, knowing the love of a father and the sweetness of his home, and yet despising and forsaking both. Thus we may perhaps say that the first represents erring, the second vice, the third crime ; the first sins of ignorance, the second of self-abase- ment, the third of willful disobedience and re- bellion ; and, finally, the first two, sins of original estrangement and separation from God, the third of backsliding. But these contrasts must not be pressed too closely. We must not forget that all sin is folly, vice, and crime, a blunder, a self- abasement, and a rebellion ; and that all sin is a backsliding, the original state of nature being also a state of grace, and depravity being in very truth, not natural, but unnatural, depravity. 1,2. And there were drawing near to him all the publicans and sinners for to hear him. The original implies, not that at this particular moment they drew near, but that at this period in Christ's ministry they were draw- ing near. The verb is in the imperfect tense, and implies habitual action. Christ was, in the best sense of the term, an attractive preacher. He drew. For other illustrations of his drawing power, see Mark 1 : 33-36 ; 3 : 1, 3 ; 3 : 8, 9. Nor can it be said that the people were merely at- tracted by curiosity to see him and his miracles ; for the language is explicit, that they drew near ^Uo hear him. ^^ This was the beginning of that power to draw all men unto him, which ever since his death he has increasingly manifested as the years have rolled on. The publicans are the tax-gatherers of Palestine, a necessarily corrupt and a universally detested class. For some ac- count of their character and occupation, see Matt. 9 : 10, 11, note. The sinners are persons no- toriously criminal and outcast in consequence, not merely such as disregarded the ceremonial regu- lations of the stricter sect of the Pharisees. That this is the meaning is evident from the use of the term {uuaotwXoQ) elsewhere in the Gospels. See, for example. Matt. 11 : 19 ; Luke 7 : 37 ; 92 LUKE. [Oh. XV. he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until be find it ? 5 And when he hath found ?V, he layeth it on his shoulders, rejoicing. 6 And when he cometh home, he calleth together his 18 : 13, etc. — And the Pharisees and Scribes. The Pharisees were the orthodox Jews ; see Matt. 3 : 7, note, for account of their history and character; the Scribes were pri- marily writers of any kind, then copyists of the Scripture, then writers of glosses and commen- taries thereon. See Matt. 5 : 20, note.— This man receiveth sinners and eateth with them. The substance of their charge was not that he taught sinners, but that he ate with them, that is, mingled with them on terms of social equality. The modem Christian, who mingles socially and freely with modern sinners, is always liable to the same criticism from modern Phari- sees. The pride of propriety never understands the liberty of love. Observe how in this sentence, as in a similar accusation at another time, the Pharisees unconsciously told a sublime truth. It is the glory of Christ that he " receiveth sinners and eateth with them." Rev. 3 : 20. 3-6. And he spake this parable. In reading and interpreting it bear in mmd its double application. (1.) It is a parable of re- deeming love. As such, it is borrowed from and to be interpreted by the O. T. (Ezek. 34 : 12, 13 ; isaiah 40 : 17 ; Psalm 23). Christ comcs to Seek and to save that which was lost (Matt, is : ii) perseveres until he finds it, patiently bears it back himself through the weary way to the fold again, re- joices in the labor and weariness, because recom- pensed by his own love, and seeks to have the church on earth and in heaven rejoice with him. (2.) It parabolieally illustrates what the spirit of Christ's church should be ; it should go out after the lost (Matt. 28 : 19), should persevere despite failure and rebuff (oai. 4 .• 16-20), should bear patiently with the weakness and failures of the recovered, bearing them and forbear- ing with them (oai. 6 : 2), and should do this work of redeeming love with joy, transfiguring all sorrow and making jubilant aU fatigue. — Which man of you. The parable is an argu- mentum ad hominem, as in Matt. 12 : 11, 12. If men will take such pains for a lost sheep, how much more should the disciples of Christ for a lost soul. — If he lose one of them. A natu- ral and apt type of the sinner is a lost sheep, without wisdom to return to the protection of the shepherd, and without any means of protec- tion in himself from the dangers of the wilder- ness. — Doth not leave the ninety and nine in the wilderness. The term wilderness signi- fies not necessarily a desert place, but simply wildness, i. c, an uninhabited place, and there- fore presumptively good pasture land. The same word (ifji'iixog) is applied by Matthew (Matt. i4:i6) to a place in which John (John 6 : 10) tells us there was much grass. No conclusion as to the relative number of the holy that need no salvation and the sinners, can be drawn from the numbers here mentioned, for in the next parable the propor- tion is one to ten, and in the third one of two. The argument of this verse, however, furnishes a conclusive answer to what is called the astro- nomical objection to the doctrine of redemption — the objection that God would not have chosen so insignificant a planet for the manifestation of his greatest love. To love, there is nothing strange in his leaving the innumerable host who have never sinned, and who may dwell in othei worlds, to seek on this those that have sinned and need his saving grace. The duty of the church is clearly indicated. How often, instead of obeying the lesson here inculcated, it leaves the ninety and nine to stray away, while it cod- dles and cares for the one who is left in the fold. Its missionary work should be not its incidental but its great work. — Go after that which is lost. The Good Shepherd goes himself ; he does not send another^man, angel, or arch- angel. It is by personal work, not by proxy, we are to seek and to save that which is lost. — Un- til he find it. A hint of what is the patience and perseverance of Christ, and what should be the patience and perseverance of the Christian. It is one of the passages from which the Resto- rationists claim a hope that all at last will be found. It is true that Christ always finds his sheep ; but he does not always recover them. The possibility of the lost refusing to accept the prof- fered succor does not enter into this parable ; the fact that it always is proffered, always brought to the consciousness of the soul, I believe is im- plied here and elsewhere in the N. T. — He lay- eth it on his own shoulders. A type of Christ's method of dealing with the reclaimed sinner after he is reclaimed. All the after-life, all the providential care and guidance, the " all things that work together for good," are Christ's labor of love in bringing the found back to the fold. He bears our burdens and our sorrows as well as our sins ; we are ourselves his burden, carried, not on his shoulders, but in his heart. It is a type too of what should be the spirit in which the church should deal with those whom it has found and is seeking to reclaim ; no blows, no reproaches, no driving back, no entrusting, even to an underling. The figure is true to Ori- ental shepherd life. The accompanying illustra- tion, from the pencil of Mr. A. L. Rawson, is from nature, and represents a scene often witness- ed at the present day in Palestine, where the pas- Ch. XV.] LUKE. 93 friends and neighbours, saying unto them, Rejoice with me ; for I have found my sheep " which was lost. 7 I say unto you, that likewise joy shall be in heaven over one 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 seek diligently till she tind ii ? 9 And when she hath found zi, she calleth Aer friends and /ler neighbours together, saying. Rejoice with me ; for I have found the piece which 1 had lost. 10 Likewise, I say unto you, there " is joy in the pres- c Ps. 119 : 176 ; 1 Pet. 2 : 26 d ch. 6 : 32 e Ezek. 18 : 23, 32 ; 33 : 11 ; Acts 11 : 18 ; Philemon 15, 16. THE LOST SHEEP SAVED. tures are frequently wild, rocky regions, in which the sheep are often lost, or caught in some nar- row cleft, where the rocks form a trap, from which a goat would escape, but where the less agUe sheep, cumbered with its fleece, is hopeless- ly lost unless succored by the shepherd. — Re- joicing. See Heb. 13 : 2. In this spirit the Christian should carry those that are entrusted to his keeping, the pastor his flock, the teacher his class, the parent his children. — He calleth together his friends and neighbors. The great harvesting wUl be a great rejoicing (Psaim 126 : 6 ; Rev. 6 : 9-14). So cvcry harvesting in the earthly church should be a time of thanksgiving. Praise should be as plentiful as prayer. 7. I say unto you. Christ applies the para- ble. There is a significance in this dignified, and even majestic, utterance. "I, who know; I who, when I teU you of heavenly things, tell you of mine own (John i : 6i), announce to you this." — {Trench.) — Over one sinner that repenteth more than over ninety and nine just per- sons which need no repentance. This utterance has given some perplexity, needless, as it seems to me, to the commentators. (1.) The just persons, which need no repentance, are not "the majority which has remained outwardly faithful to the law " in contrast with publicans and sinners; the just, "Levitically and ecclesiasti- cally speakmg." — (Godet.) This kind of external and legal righteousness is nowhere recognized in either the O. T. or the N. T. as a true righteous- ness ; on the contrary, the need of repentance is urged upon such by the O. T. prophets (isaiah 1 : lo-n), by John the Baptist (Matt. 3 : 7, 8), and by Jesus (Matt. 5 : 2o). Nor are they " the worlds that have not fallen" (Alford); for though the lan- guage would apply to them, yet they are not directly referred to throughout the parable. Christ here, as in many other instances, takes the Pharisees at their own estimate. Assuming, he says in efEect, that you are what you think yourselves to be, just persons that need no re- pentance, there would be more joy in heaven over these repentant publicans and sinners than over you. The case is analogous to and illustrated by that of Luke 7 : 36-47. (2.) Those who are en- gaged in Gospel work will have no difficulty in understanding Christ's declaration when so in- terpreted. The joy of the pastor is greatest in the young converts of his ministry ; and among these, greatest in those who have been reclaim- ed from the lowest depths. This experience of joy in saving the lost is the highest joy of which the soul is capable, as the redeeming work is the highest exercise of love ; and it is a reflection of the divine joy, as the Christian's love for sinners is a spark caught from Christ's love. 8-10. Either what woman having ten drachma;, etc. As an illustration of what mter- pretation should not be, I may refer to a fanciful allegorizing borrowed from the old writers, and 94 LUKE. [Ch. XV. ence of the angels of God over one sinner that re- penteth. II And he said, A certain man had two sons : 12 And the younger of them said to his father, Fa- ther, give me the portion of goods that talleth to me. And he divided unto them his living.' f Mark 12 : 44. transferred to the pages of such sober and thoughtful commentators as Trench and Alford. According to this method of interpretation the money, coined with the image of the king upon it, represents man, on whom is impressed the image of his Creator ; the woman is the Spirit of God in the church ; the house is the church ; the candle is the word of God ; the sweeping of the house is that cleansing and purifying process, always disturbing at the time, by which the Spirit seeks for backsliders in the visible exter- nal church. This interpretation is sometimes varied ; Trench, for example, making the woman the church, and her expression, "the piece which / had lost," an acknowledgment of her fault iu not keeping that which had been entrusted to her. All such attempts to literalize the figure seem to me to destroy its beauty. An illustra- tion of its unnaturalness is afforded by the fact that the coin to which Christ refers, " a piece of silver," or drachma {dQu/uu), did not have any royal image upon it, but some device as of an owl, a tortoise, or the head of Mi- nerva. Christ's teaching abounds in illustrations. In the first parable he employs a figure which addresses it- self to the minds of the men DRACHMA. in the audience, Palestine, and especially Perea, being a pastoral country ; then he uses one which ad- dresses itself to the women ; finally, one which addresses itself to the universal heart. The les- son of the first two parables is the same, except that the former brings out more clearly the self- sacrifice of the Saviour, a sacrifice involved in all successful labor for the salvation of souls ; this one brings out more clearly, by the lighting of the candle and the sweeping, the thoroughness of the search made by Christ and to be made by us. The former again implies the Saviour's pity for the wandering and perishing, the latter God's personal ownership in the soul and his sense of personal loss in its loss, a phase of truth which interprets the woman's language, "I have found the piece which I had lost.'''' The piece of money, or drachma, was worth about eight pence, and was equivalent to a day's wages. 11-32. The Parable of the Prodigal Son. — So universally called, though the term prodigal son does not appear in the narrative. The story is peculiar to Luke. Those who ob- ject to all use of fiction must explain as best they may this story, for such it is. There is not even an application attached to it ; the reader is left to make that for himself. As a representation of redeeming love, it has been well called the Gospel in the Gospel {evangelium in evangelio) ; in comparison with others, " the crown and pearl of all his (Christ's) parables." Merely in an artistic view, this is true, every detail being at once true to the external life and true to the spiritual experience which our Lord would por- tray. As a disclosure of divine love, we can hardly realize how truly it was a revelation. Contrast with it that conception of God which prevailed in the nominally Christian church iu the days of the Inquisition. As a representation of human duty, we still do not realize its mean- ing. Contrast with it the ordinary feeling in a so-called Christian community toward the erring and the fallen. It may be regarded as consisting of five facts: vers. 11-13, sin; vers. 14r-16, its Re- sults ; vers. 17-20, repentance ; vers. 80-2'l, the divine forgiveness ; vers. 25-32, the Pharisaic re- ception of the repentant. It has been maintained, on the one hand, that this parable is inconsistent with the doctrine of mediation or atonement, since it indicates a free forgiveness, not a pur- chased redemption ; on the other, the attempt has been made to find some analogy for Christ's saciiflce, e. g., in the killing of the fatted calf {Melanctho7i), or the coming out of the father to meet his son ( Von Gerlach). The parable cer- tainly is inconsistent with that view of media- tion which represents God as loving and forgiv- ing the human race because Christ died for it ; but this view is at variance (1) with direct Scrip- ture teaching, which declares that God so loved the world that he gave his only begotten Son ; (2) with the general representations of the divine love as inherent, uncaused, unpurchased, and unpurchasable ; (3) with the analogies of human experience, implied in the fatherhood of God, forgiveness, in its highest forms, being always and by its very nature free. But this parable is not inconsistent with that view of mediation which regards the incarnation and atonement as a disclosure of the divine love, a proffer of di- vine forgiveness, and the method in which God comes to seek and to save that which is lost. All truth is not illustrated by one teaching ; and we must not forget that this parable is only part of a discourse ; the divine work in redemption, the suffering, and the toil are abundantly illus- trated in the going out of the shepherd for the lost sheep, and the searching by the woman for Cii. XV.] LUKE. 95 13 And not many days after, the younger son gath- ered all together, and look his journey into a far coun- try, and there wasted his substance with riotous Hvlng. 14 And when he had spent all, there arose a mighty famine s in that land ; and he began to be in want. 15 And he went and joined himself to a citizen of that country ; and he sent him into his fields to feed swine. 16 And he would fain have filled his belly with the husks ^ that the swine ' did eat : and no man 'gave unto him. g Amos 8 : 11, 12 .... h Isa. 44 : 20 ; Hosea 12 : , . i Ps. 73 : 22. the lost coin. In commenting on this parable, I do not think it necessary or advantageous to refer to fanciful interpretations simply to con- demn them, or to homiletical additions to and exhortations derived from the parable. I sim- ply endeavor to offer such suggestions as may ;iid the English reader in a devout study of the sacred text. The commentary is simply to be a key to the picture, not a disquisition upon it. II, 12. A certain man had Iavo sons. The two sons represent, not angels and men, for the spirit of the elder is anything but angelic ; nor Jews and Gentiles, for the question of the admission of Gentiles was not at this period of Christ's ministry publicly raised ; that belongs to a later era in the history of the church. Pri- marily, the elder son represents the Pharisees, the younger son the publicans and sinners (vers. 1, 2) ; secondarily, the elder son the self-righteous and proud, the younger son the self -abased and penitent. See further on vers. 2.5-33. — Father, give me the portion of good.s that falleth to me. A demand, not a request. There is no evidence that under Jewish law the son had a right to make this demand. It was as illegal as it was unfilial. It represents the first step in sin, the demand of the soul for independence of God, the claim to own, in contradistinction to the spirit which accepts all things from God as steward and trustee. The sinner's demand is, Give me my portion of goods ; the Christian's prayer is. Give me day by day my daily bread. So Adam and Eve treated the fruits of the gar- den as their own, to be used by them for them- selves, irrespective of the divine commands. — And he divided unto them his living. Giving the younger son one-half of that which fell to the elder (Deut. 21 : 17), the control and use of which he reserves to himself during his life- time (ver. 31 ). This divisiou illustrates the per- mission of free-wiU to man. Its spiritual signifi- cance is illustrated by Rom. 1 : 21-28, and itself illustrates that passage. It is a striking rebuke of all attempt at religious compulsion, and is even a hint to parents that legal restraints, at- tempted in the case of sons that have reached a relatively mature age, is not according to God's method, "who does not compel the inclinations of a depraved heart, which can only be cured by experiencing the bitter results of sin." 13. And not many days after. But not immediately. There is a hint of the develop- ment of sin. Independence of God comes first ; departure from God follows. So Adam, after disobedience, desired to hide from God.— And took his journey into a far country. "The far country is forgetfulness of God.'"— {Angus- tine. ) We are always far from God when we are living without respect to, or trust in, or obedi- ence under him ; though he is never far from us. In this respect the imagery of the parable, being taken from human experience, is necessarily im- perfect. The heavenly Father never loses sight of or ceases to care for, watch over, and protect his prodigal son. Even the famine and the hun- ger are Gospel messengers sent from him. — And there Avasted his substance with riotous living. This ordinary English translation pic- torially illustrates his course, which was clearly one of dissipation. But the Greek is literally, Scattered what he had, living unsavingly, and this more literal translation embodies the spir- itual truth represented in the picture. For the worldly life is always a wasteful life ; he that gathers not with Christ scattereth abroad (Matt. 12 : 30), and he that gathers not for eternity lives unsavingly, and dies a pauper (cb. 12 : ig-ji ). II, 15. And when he had spent all, there arose ami;4hty famine in that land. There is always a mighty famine in the "far country;'' but the soul rarely feels or knows it until all that is spent which for the time gave pleasure, though never real satisfaction. It is "a famine of truth and love, and of all whereby the spirit of man indeed lives." — {Trench.) But more than this, there is often a famine of the very things that gave pleasure ; power is taken away, fame blast- ed, friends depart, in old age pleasures of the senses fail ; and in this experience of famine the soul always begins to feel its own want of a something which the far country cannot supply. — He himself began to be in Avant. The ex- periences of Solomon in Biblical history and of Byron in secular history illustrate what is this want in time of famine. Even more strikingly is it illustrated by the autobiography of John Stuart Mill. This sense of want is itself the voice of God calling the prodigal home. Soul- weariness is Christ's invitation, "Come unto me, ail ye that labor and are heavy laden, and I will give you rest." — And he Avent and joined himself to a citizen of that country, and he sent him into his fields to feed sAvine. The occupation of the swineherd was the very lowest imaginable to Jewish thought. No deep- er degradation than this was possible. Never- 96 LUKE. [Ch. XV. 17 And when he came to himself, he said, How many hired servants of my father's have bread enough and to spare, and I perisli with hunger ! 18 I ■> will arise and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, 19 And am no more worthy to be called thy son; make me as one of thy hired servants. theless, it is not true that he "sinks lower and lower " (Alford), though this is the almost uni- versal interpretation of this change. On the contrary, to fast with swine is better than to feast with harlots. The prodigal attempts to make a step upward, and fails. In spiritual ex- perience, this attempt has its parallel in the en- deavor of the sinner to retrieve himself while still far from God. He is ashamed to return to God just as he is, and desires first to better him- self somewhat, to make himself presentable, at least to attest the genuineness of his repentance by his moral reform ; or more generally he ex- pects to remain in the "far country," but as a reformed man, sober, industrious, respectable. IG. And he would fain have filled his belly with the husks that the swine did eat; and no man gave unto him. These husks (i^tnuTinr) are the fruit of the carob tree; called sometimes St. John's bread-tree, from the tradition that John the Baptist fed on its fruit ; it- is common in southern Italy, Spain, northern Africa, and the Levant; the fruit resembles a bean-pot, though somewhat larger, and curved more in the form of a sickle ; they have a hard, dark cuticle, and a dull, sweet taste ; and they are used both for foddermg cattle and for food by the very poor. The Greek implies, not that the prodigal would have eaten of these husks, and no man gave him, but that he did eat them, no one giving to him anything better. In the phrase, fain have filled his belly, is an indication that the food of the "far country," though it may iill avoid, can never truly satisfy the hunger of the soul ; in the characterisation of the husks, as the food that the swine did eat, is a suggestion that it offers to man only that which at best can supply his physical and animal wants, nothing for his immortal nature ; in this declaration, no man gave unto him, is a hint of "man's inhu- manity to man," the famine of sympathy and love in the country far from God. 1 7. In this and the succeeding verses, every element in the experience of a true repentance is clearly traced, consciousness of sin, resolution of repentance, abandonment of sin, rettirn to God, confession to Him without palliation or excuse, consecration to his service. Compare throughout David's repentance and action after his sin in the matter of Bathsheba (Psaim 61). — And when he came to himself. Sin is a craze ; depravity is unnatural ; in con- version the soul comes to itself as well as to its God. Christ looks on the publican and sinner with a compassion illustrated by that which we feel for the insane. Comp. Luke 23 : 34. In the same spirit is Solomon's prayer (1 Kings 8 : 47), and Isaiah's exhortation (isaiab 46:8). — IIow many hired servants of my father. The prodigal, too, is a hired ser- vant ; his first thought is to change his service from that of the citizen of the far country to that of his father. "We shall see how this idea changes under the influence of the father's love. The contrast between the semce of the world and the service of God is implied. — And I perish AVith hunjier. Literally, Am desfroijing myself {urro'/.XtiKd, middle). He really destroys himself who remains in want away from the, abundance of his Father's table. Observe that the very low- est possible motive suflBces for a starting-point in Christian experience. The prodigal is moved by hunger in the first instance ; the sense of sin and the resolution of repentance and confession came subsequently. Any motive that actually Ch. XV.] LUKE. 97 20 And he arose, and came to his father. But when he was yet a great way'' off, his lather saw him, and had compassion, and ran, and fell on his neck, and kissed him. 21 And the son said unto him, Father, I have sinned against heaven,' and in thy sight, and am no more worthy to be called thy son. 22 But the father said to his servants, Bring " forth k Acts 2 : 39 ; Ephes. 2 : 13, 17 1 Ps. 51 : 4 . . . . m Zech. 3 : 3-6. leads the soul to repentance, suflSces, no matter what it is. 18, 19. I will arise and go to my father. As departure from God is the essence of all sin, so returning to God is the essence of all repent- ance. Without this return repentance is spuri- ous and reform transitory. Observe, too, that the remedy for all dissipation and riotious living is, not a resolution of total abstinence in the far country, but an abandonment of it, and a return to God. — Father, I have sinned unto hea- ven. Not against heaven, a meaning which the preposition {tig) will not bear. The true signifi- cation of the phrase is interpreted by Shake- speare : " My oilence is rank ; it smells to hea- ven." Comp. Rev. 18 : .5 (where, however, the Greek preposition is different, «;,>/0) and Jer. 51 : 9. — And before thee. Comp. Psalm .51 : 4. "Against thee, thee only have I sinned," albeit David had sinned against himself, Bathsheba, Uriah, and the laws and order of his own king- dom. The sense of sin against God swallows up all other and lesser thoughts of sin. — And am no more worthy to be called thy son. Not his wastefulness or licentiousness, but that he has fallen away from his sonship, chiefly oppresses him. Whatever in us makes us unworthy to be called sons of God, should bring us to him with like confession, be the form of that sin what it may. — Make me as one of thy hired ser- vants. Consecration always accompanies true confession. 20. And he arose and came toward his father. Toward, not to (ttqoc). He did not come to his father, his father came out to him. This actual setting out on the homeward journey is the turning-point in the prodigal's life. The sin- ner may have conviction of sin and resolution of reform in the future, and remain unsaved in the far country ; it is actually arising and going that saves. To this God makes the promise of Isaiah 55 : 7. Whatever sense of sin suffices to lead to this return is sufficient ; no need to wait for deeper convictions; whatever trust in God suffices to inspire to this is sufficient ; no need to wait for greater faith. Note two suggestive facts in the prodigal's experience : (1) the joy and peace, the father's kiss, ring, robe, etc., are not Instantly conferred ; there is a way to be traveled first ; often in actual experience it is a long and weary one ; (3) though the prodigal brings noth- ing good with him, neither does he bring any- thing evil. He forsakes all in turning his back on the far country. " In the act of fleeing to his father, the prodigal leaves his associates, and his habits, and his tastes behind." — (A^-not.) But when he was yet a great way off. Rather, While he yet held himself a great way off, as though his courage failed when he drew near, and he dared not venture into the house and the pres- ence of the father against whom he had so sinned. This interpretation the original will bear, though it does not require it ; and this interpre- tation answers to that mistaken feeling of fear which is the last obstacle between a repentant soul and the heavenly Father. — His father .saw him. An intimation that he hoped and was looking for the prodigal's return (james4:8). — And had compassion. Literally, his bowels, or, as we should say, his heart was moved. That strange thrill is indicated, which love sends through the whole frame when powerfully ex- cited ; a suggestive revelation of the warmth and the personality of the divine love. — And ran and fell on his neck and kissed him. Comp. Gen. 46 : 29. Observe the father's kiss precedes the son's confession. Comp. Ezek. 36 : 31 ; Ephes. 2 : 4 ; 1 John 4 : 10. While in this parable the story of repentance and return is predominant, yet even here we have, in the go- ing forth of the father, and the kiss preceding confession, an intimation of that germinating and inspiring love of God which awakens love and re- pentance, and leads to confession and return in human experience, a truth more clearly brought out in the preceding parables. We are not to conclude that because the son arose and went to his father, that the soul goes to God before the divine influence touches and draws it. See John 6 :44. 31. And the son said unto him. Father * * * I am no more worthy to be called thy son. But he did not add, Make me as one of thy hired servants (ver. 19). Why ? Because sonship is more than service ; and he that came expecting to be a servant, in the kiss and em- brace received the spirit of adoption, whereby he cried Abba Father. See Rom. 8 : 14, 15 ; Gal. 4:6, 7 ; John 15 : 15. The father's love pre- vented the request for a servant's place. To re- turn to God requires faith ; to receive God re- quires greater faith. There are many in the church who come with the prayer. Make me as one of thy hired servants, and never realize that God's answer is. This, my son, was dead, and is alive again, was lost, and is found. Amot, fol- 98 LUKE. [Ch. XV. the best robe, and put it on him ; and put a ring on his hand, and shoes on his feet : 23 And bring hither tlie I'atted calf, and kill it : and let us eat, and be merry : 24 For" this my son was dead," and is alive p again ; he was') lost, and is found. And they began to be merr)'. 25 Now his elder son was in the field: and as he n verse 32 .... Ephea. 2 : 1 ; 6 : 14 ; Rev. 3 : 1 .... p Rom. 6 : 11, 13 . . . . q ch. 19 : 10 ; Ezek. 34 : 4, 16. lowing and amplifying the suggestion of Bengel, well represents both the pictorial scene and its spiritual significance- "The son, lying on the father's bosom, with the father's tears falling warm on the upturned face, is some degrees fur- ther advanced in the spirit of adoption, than when he first planned repentance beside the swine in his master's field. Then and there the legal spirit of fear, because of guilt, still lingered in his heart ; he ventured to hope for exemption from punish- ment, but not for restoration to the place of a beloved son. Now the spirit of bondage has been conclusively cast out by the experience of his father's love ; the fragments of stone that had hitherto remained, even in a broken heart, are utterly melted at last, as if by fire from heaven. He could not now complete the speech which he had prepared ; its later words faltered and fell inarticulate. He could not now ask for the place of a servant, for he was already in the place of a son." 22, 23. But the father said * * * and let us eat and be merry. The divine forgive- ness is not merely release from punishment. It receives back the lost son to home and love, and gives to him the place and the gifts which he had thrown away. " When he ascended up on high he * * * gave gifts unto men " (Ephes. 4 : s). And each gift in the list in the parable is at least suggestive spiritually. Without indulging in fan- ciful interpretations we may properly note the spiritual parallel and meaning in each. Tlu: best robe is not, as some commentators render it, the former robe, for this is not the most natural ren- dering of the original, and redemption does not merely reclothe us in our cast-off garments, but in a new attire. The robe or stole (oroki)) was a long, flowing garment, worn as a mark of special honor (Mark u : 38 : Luke 20 • 46), and was Conferred by rich hosts on specially favored guests (oen. 41 : 42) ; for its spiritual significance, see Isaiah CI : 10 ; Zech. 3 : 3, 4 ; Matt. 22 : 11, note ; Col. 3 : 13 ; Rev. 6 : 11 ; 7:9, 13, 14. The ritig, hav- ing on it a seal, was a symbol of authority con- ferred by a king on a subordin.ite (oen. 4i : 42 ; Esther 3 : 10, 11 ; 8 : 2, s). It represents in Scripture emblems, less the betrothal of the soul to Christ (Hosea2: 19, 2o), than the dignity and power conferred upon the sons of God, whom he makes kings, giving them authority in the kingdom of God on earth (Matt. i6 : 19, note), and preparing them to reign with him hereafter (Matt. 19 : 28 ; Rev. 1 : e ; 5 : 10). The sJwes were a symbol of freedom ; they were taken off, as the hat with us, in the pres- ence of a superior, and the slave went barefoot. The son is free from the bondage of the law (Rom. 7 : 4, 6, etc.), being no more a slave but a son, heir of God and joint heir with Christ (Rom. 8 -. 17 j comp. Ephes. 6 ; 15 ; Sol. Song 7 : i). In the East, wlicrc life is much more simple than with us, it is not un- usual io kill the calf as a preparation for a meal after the guest has arrived (oen. i8 : e-s). Killing the fatted calf here is simply a symbol of the welcome accorded to the returning prodigal, and of the provision made for his wants in his father's home. There is no justification for the idea that it symbolizes the sacrifice of Christ, a notion which deserves mention only that it may be condemned. See vers. 27-30, note. The features in this scene are the more suggestive by the contrast ; the sympathy of the father with the indifference of the citizen of the far country, the best robe with the rags of the prodigal (isaiah 64 : 6), the ring and the shoes with his former servile condition, the fatted calf with the husks that the swine did eat. 24. For this my son was dead, and is alive again. How dead, and how made alive again, is spiritually interpreted by Ephes 2 : l-(5, which is indeed a wonderful comment and inter- pretation on this whole parable. — And they be- gan to be merry. Christ often represents re- ligion by the metaphor of a feast ; never by that of a funeral. His portrayal of it is in strong contrast with the asceticism of all heathen re- ligion, often borrowed by and engrafted on the Christian church. The rejoicing of the father and his household, illustrates the spirit with which the church should welcome returning prodigals. 25, 26. Now his elder son was in the field. This elder son represents primarily the Pharisees, secondarily all who are possessed of the Pharisaic spirit of pride and self-satisfaction in their own righteousness. It is no answer to this self-evident view to say, that it is not true of such that they have never transgressed the hea- venly Father's commandment (ver. 29). This was and is their estimate of themselves (Phii. 3 : 5, a), and Christ in this parable takes them at their own estimate. Assuming, he says in effect, that you are all that you claim to be, see what is your demeanor toward these repentant and returning publicans and sinners ; and what it ought to be. The elder brother thus answers to the nine pieces of money and the ninety-nine sheep, in the preceding parable. In fact, the elder brother now becomes a lost son, a w.anderer, dead, by his mental and moral estrangement from his Ch. XV.] LUKE. 99 came and drew nigh to the house, he heard music and dancing.' 26 And he called one of the servants, and asked what these things meant. 27 And he said unto him, Thy brother is come ; and thy father hath killed the fatted calf, because he hath received him safe and sound. 28 And he was angry," and would not go in : there- fore came his father out, and entreated him. 29 And he, answering, said to kis father, Lo, these many years do I ' serve thee, neither transgressed " I at any time thy commandment ; and yet thou never gavest me a kid, that I might make merry with my triends : 30 But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted call. 31 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 : « lory this thy brother was dead, and is aUve again ; and was lost, and is found. r Ps. 30 : 11 ; 126 : 1, 2 s Jonah 4 : 1-3; Rnni. 10 : 19... t ch. 18 : II ; Isa. 65 : 5 u Phil. 3 : 6 v Rom. 9 :4 j 11 : 1 w Jonah 4: 10, 11 X Ps. 51 : 8; Isa. 35 : 10 y verse 24. father. See this fact illustrated below. — He heard music and dancing. "This is one of those by-glances into the lesser occupations and recreations of human life, by which the Lord so often stamps his tacit approval on the joys and unbendings of men. Would these festal employ- ments have been here mentioned by Him on so blessed and solemn an occasion, if they were really among those works of the devil which He came into the world to destroy?" — [Alford.) Comp. Matt. 11 : 16-19, notes. — What these thins:s meant. Not only to the world, but also to many in the church, the joy of salvation is inexplicable. 27-30. Because he hath received him safe and sound, i. e., in health; to the ser- vant, the physical restoration of the prodigal is prominent ; in the Christian experience the sinner becomes spiritually safe and sound by his return. The Father is also the Great Physi- cian. Observe that the killing of the fatted calf is because of the prodigal's return. This alone should have sufficed to prevent the idea that it represents Christ's atonement. The death of Christ is the ground of the sinner's pardon, not the result of it. — And he was angry. So the Pharisees were angry with Christ for receiving publicans and sinners (ver 2 ; ch. 19 . 7 : Matt. 9 : 11), and the Jews were angry because Gentiles were received (ch. 4 : 28; Acts 23 : 2i). — Therefore his father came out and entreated him. It was a part of the ministry of Christ to break down the middle wall of partition between Phar- isee and publican, Jew and Gentile, the high and the low, not only by rescuing the latter from their degradation, but also by saving the former from their pride. — Neither transgressed I at any time thy commandment. The spirit of Pharisaism, embodied in an utterance copied, almost verbatim, from the utterance of at least one Pharisee (ch. is : 21). — With my friends. The me and my, show that this son is as really separated from his father, though being under his roof and obedient to his commaoids, as the other son, who had wandered away from it. Contrast the further language in ver. 31. — Hath devoured thy living Avith harlots. — Very probably true ; nevertheless it is only the sur- mise of jealous suspicion. The Pharisee always aggravates every one's sins but his own. His spirit illustrates, by contrast, the charity that thinketh no evil. 31, 32. With a soft answer the father seeks to turn away wrath. — Thou art ever with me. The elder. son by his language has made himself as one of the hired servants, These many years do I serve thee, and he querulously asks for his re- ward. The father gently reminds him that he is a son, and that to be with him and to be his heir, is his reward. — All that I have is thine. For the younger son had spent his portion ; what remained belonged to the elder at the lather's death. If we are sons of God, all that he has is also ours (1 Cor. 3 : 21-23). — It was meet that we should make merry and be glad. A reassertion of the spirit of thanksgiving and joy- fulness with which the church should ever greet the repentance and return of the sinner. The full lesson of the contrast between the elder brother and the father, is lost if we faO to observe this radical difference ; the elder brother is oblivious of the present, and thinks only of the past of the sinner ; " thy son * * which hath devoured thy living with harlots ; " the father forgets the past (Isaiah 44 : 22 ; Jer. 31 : 34), and thinks Only Of the present, or rather recalls the first only to en- hance the joy of the present. "Thy brother was dead, and is alive again ; was lost, and is found." Nothing is said as to whether the elder brother suffered himself to be entreated or not. Our Lord leaves each Pharisee to answer to his own conscience the question, whether he will be en- treated or no. Ch. 16 : 1-T8. THE PARABLE OF THE UNJUST STEWARD, AND INSTRUCTIONS CONNECTED THEItE- WITH. CovETOUSNESS IS FOLLY (ch. 12 : 20) ; liber- ality IS SHREWDNESS. This parable, and the one which follows, on the rich man and Lazarus (vers. 19-31), are peculiar to Luke. They belong to the Perean ministry of our Lord, and are closely connected, both logi- cally and grammatically, with the parables of the preceding chapter. The opening phrase, "J.wd he said also,'" indicates that the teachings of this chapter followed immediately upon those of the 100 LUKE. [Ch. XVI. CHAPTER XVI. AND he said also unto his disciples, There was a certain rich man, which had a steward ; and the same was accused unto him that he had wasted his goods. 2 And he called him, and said unto him, How is it that 1 hear this of thee ? give an account of thy stew- ardship ; ^ for thou mayest be no longer steward. 3 Then the steward said within himself, What shall I do? for my lord taketh away from me the steward- ship : I cannot dig ; to beg I am ashamed. 4 I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5 So he called every one of his lord's debtors unto hitii, and said unto the first. How much owest thou unto my lord ? : ch. 12 : 42 J 1 Cor. 4 : 2 ; 1 Tim. 4 : 14 ; 1 Pet. 4 : 10. chapter preceding. The parables of the lost sheep, the lost coin, and the lost son, are a re- buke of the pride of the Pharisees ; the parables of this chapter are a rebuke of their covetous- ness (see ver. 14). This fact affords the key-note to what has been regarded the most dlfBcult of our Lord's parables. The difficulties are real ; but they seem to me to have been greatly exagger- ated by the older commentators. The yariety of interpretations which have been suggested will be sufficiently indicated to the reader by the fact that the steward has been variously taken to represent the publicans, the Pharisees, Judas Iscariot, and Pontius Pilate ; and the lord of the steward to represent God, Mammon, the Ro- mans, and the devil. Julian the apostate charged that in this parable Christ commentled dishon- esty ; and, on the other hand, an ingenious Ger- man writer, Schultz, quoted in Trench, has un- dertaken to show, that there was nothing dishon- est in the course of the steward. V/ithout en- tering into any of these disputes, I give first, briefly, what seems to me the true explanation of particular points in the parable, and then, in a note at the close, a statement of its significance as a whole. The best modern commentators are generally substantially agreed in its interpreta- tion — Trench, Alford, Arnot, Godet, etc. 1,2. Unto his disciples. Not merely to the twelve ; not especially to the publicans ; not at all to the Pharisees, though in their hearing (ver. u) ; but to such as were willing to be learners of him. The parable is a warning against Phari- saism, but it is addressed to his own pupDs, to the children of light, not to those of this, world (ver. 8). — There was a certain rich man, who had a steward. Other parallel teachings of Scripture, especially of Christ (see beiow, and iiag. 2:8; Psalm 60 : 10-12), represent God as master, man as steward, and property as something intrusted to his stewardship ; and these should have guarded against the artificial interpretations to which 1 have referred above. The sieicard is a bailiff, intrusted with the entire management of the master's estate. Such stewardships, rela- tively unknown in this country, are common in Ireland, Italy, the East, and wherever property is owned in large estates, and the owners are not men of business, or are habitually or frequently absent from their estates. Such a steward or baiUff is necessarily intrusted with almost abso- lute power over his owner's property. For Scrip- tural illustrations of such stewardship, see the cases of Elijah and Joseph (oen. 24 : 2-12 ; 39 : 4). — And the same was accused unto him, that he was wasting his goods* Not had ivasted. The imperfect tense is used in the original, and it indicates a habit of wasting, still carried on. Here is the same sin as that of the prodigal, and represented by the same Greek word (ch. 15 : 13). All sin is a wasting of that which belongs to God ; and it is always accompanied by a forget- fulness of God, so that his coming and his demand for an accounting is a surprise. Comp. Matt. 24 : 48-51, — Give an account of thy stew- ardship : for thou mayest be steward no longer. There is no trial, but sentence of con- demnation. We are condemned already, and the day of judgment is a day, not of trial, but of dis- closure and of reckoning. Death is thus God's call to us for an accounting of all things with which he has intrusted us. " The great truth lies in the background, that that dismissal, death itself, is the consequence of this wast- ing of his goods — the wages of sin is death." -iAlford.) 3, 4. What shall I do ? * ^ * I can- not dig ; to beg I am ashamed. A graphic picture of the perplexity and dismay of the man of the world when summoned by death to give an account of his stewardshijj. He has laid up for himself no treasure above ; he is conscious that he has developed no powers for service in the eternal kingdom ; he is ashamed to cast him- self as a beggar, even before his God, and enter the kingdom simply as a sujjpliant. — I am re- solved what to do. Reflection brings him, as it brought the prodigal, to himself. The conclu- sion here is the result of cogitation. "All at once, after long reflection, he exclaims, as if striking his forehead : I have it.'"— (Godd.) The conclusion is the one to which many a rich man is brought who, by the benefactions of his will, endeavors to compensate for the niggardliness of his life. — That they (i. e., his lord's debtors) may receive me. 5-7. So he called every one of his lord's debtors. These would be either merchants or other purchasers, who had received their stores and not yet paid for them {Alford), or tenants, Ch. XVI.] LUKE. 101 6 And he saidj An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7 Then said he to another. And how much owest thou ? And he said, An hundred measures of wheat. And he said unto him. Take thy bill, and write four- score. 8 And the lord commended the unjust steward, be- cause he had done wisely : for the children of this world are in their generation wiser than the " children of light. 9 And I say unto you. Make '' to yourselves friends of the mammon of unrigiiteousness ; that, when ye fail, they may receive you into everlasting habitations. a John 12 : 06 ; Eplies. 6:8 b Ecclcs. 11 : 1 j 1 Tim. 6 : 18, 19. who paid their rent, as it is almost invariably paid in the East, and very generally in European estates, in produce. The oil is olive oil ; the ivheat the most common grain of Palestine ; both are productions of the soil. The measure of oil (iuToy), contains about sixty. pints; fifty mea- sures would be worth several hundreds of dol- lars : the measure of wheat {/oQoc) contains a little over eleven bushels ; the twenty measures re- mitted would amount to over a hundred dollars in value. The steward knows his men, and cal- culates the degree of liberality which he must show to each in order to secure their hospitality. — Take thy bill. Either the receipt which the debtor had given for the goods, or the lease which he had signed for the rent. The word ren- dered bill is simply writing. This the tenant is him- self to alter, perhaps that, having a direct share in the fraud, he may be precluded from inform- ing of it, subsequently.— Sit down quickly. Si.T.ply a graphic touch, indicating the haste of the whole transaction. — And write fifty. The accompanying Illustration shows the wri- ting materials of the East and the method of writing. The ink is India ink, fine lamp-black and gum perfumed ; the pen is reed, cut aslant at the i^oint ; the writing is usually done by public scribes, who hold the paper in the left hand in writing. Few, except the members of the learned professions, are trained to read and write. 8, 9. And the lord commended the un- just steward. That is, Ms lord commended him. It is not said by Luke that Christ praised the unjust steward, but by Christ, as part of the parable, that the master commend- ed his servant. Of course it is implied that he discovered the trick. — Because he had done ■wisely. ShreiKlhj. He commended, not the morality but the shrewdness of his course. — For (what follows is Christ's com- ment on the whole transaction, the action of the steward and the commendation of his lord) the children of this world are toAvard their generation, not in (t i), but imlo (ti.), Aviser (shrewder) than the children of light. The meaning is, not that the worldly- minded men are shrewder than spiritually- minded men in their management of earthly affairs ; nor merely that they are wiser in deal- ing with earthly affairs than spiritually-minded men with spiritual affairs ; but that in their dealings with one another, men of the world get more worldly profit out of the intercourse, than spiritually-minded get of spiritual profit out of their mutual intercourse. It must not be forgotten that all the characters in this parable are children of this world ; the steward contrives the fraud ; the debtors participate in it ; and the lord commends it. — And I say unto you. V/hat follows is Christ's application of the para- ble. If that be understood, the difflculties in the parable itself are easily cleared away, — Make to yourselves fi iends (by means) of the mam- mon of unrighteousness, i. e., the unrighteous mammon. Not, Make this unrighteous mammon your friend, but. Use this unrighteous mammon to make friends. Mammon stands for money (see Matt. 6: 24, note'> ; the mammon of nni i(;hteou: ncss is not money made unrighteously, nor does the phrase imply that Christ regards aU propjrty- SCBIBE AND WKITESG MATERIALS. 102 LUKE. [Ch. XVI. 10 He<^ that is faithful in that which is least, is faith- ful also in much : and he that is unjust in the least, is unjust also in much. 11 If therefore ye have not been faithful in tiie un- righteous mammon, who will commit to your trust the true riches ? 12 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 bold to the one, and despise the other! Ye cannot serve God and mammon. 14 And the Pharisees also, who« were covetous, heard all these things : and they derided him. 15 And he said unto them, Ye are they which justify yourselves f before men; out Gods knoweth your hearts : for that which is highly esteemed h among men, is abomination in the sight of God. 16 The ' law and the prophets were until John : since c Matt. S5 : 21, 23....d Jo»h. 24 : 16 ; Malt. 6:24. ...e Matt. 23 : 14....f ch. 10: 29.... g Ps. 7 : 9 ; Jer. 17 ; 10.... h Prov. 16 :6j Mai. 3 : 15.... i Matt. 11 : 12, 13. holding as a form of selfishness. Godet explains the meaning well. "The ear of Jesus must have been constantly offended with that sort of reckless language in which men indulge without scruple : my fortune, my land, my house. He also felt to the quick man's dependence on God, saw that there was a usurpation fii this idea of ownership, a forgetfulness of the true proprie- tor ; on hearing such language he seemed to see the former playing the landlord. It is this sin, of which the natural man is profoundly uncon- scious, which He lays bare in this whole parable, and which He especially designates by this ex- pression, 'the mammon of unrighteousness.' " — That when ye fail. Better, When it fails {i/.iini], not ix/.tn)jTe, is the preferable reading). — They may receive you into everlasting^ habitations. This is not ironical, as some would have us believe ; nor are they that receive the angels, an interpretation invented for theo- logical reasons, and quite inconsistent with the structure of the parable, for those to whom the steward has given, receive him ; nor can we say with Godet, "to receive is not to introduce,'''' and that the language here assumes some other ground of claim for admission to the everlasting habitations, for the only ground in the parable for the admission of the steward to the houses of the tenants is the service which he has dishonestly rendered them. The interpretation of this decla- ration is to be found, firstly, in such passages as 2 Pet. 1 : 11, " So an entrance shall be ministered unto you abundantly, into the everlasting king- dom of our Lord and Saviour Jesus Christ," since they have an abundant entrance into the kingdom of glory, who are welcomed to it by the many whom they have served on earth ; and secondly, in such passages as Matt. 3.5 : 31-46, the condition of admission to the kingdom of heaven being not merely faith, but that kind of faith which works by love. Note on the Pahable of the Unjust Stew- ard. — Four facts, carefully considered, relieve this parable of most, if not of all, of its difficulty. (1.) Its object is indicated by its effect ; it is directed against covetousness (ver. h) ; (2) Christ does not commend the unjust steward ; the lord of the parable recommends him, but only for his Bhrewdness (ver. 8, note) ; (3) Christ does not advise his disciples to make the mammon of unrigh- teousness their friend, but to use the mammon of unrighteousness so as to make friends (ver. 9, note) ; (4) he elsewhere illustrates truth by con- trasts, showing how, since the lowest motives conduce to certain beneficial results, higher mo- tives certainly should do so. As in Luke 11 : 6-8, he says, since a selfish friend will yield to impor- tunity, and in Luke 18 : 1-7, since even an un- principled and an unjust judge wUl heed the cry of the wronged, much more will God, who is just, loving, sympathetic, answer the importu- nate prayers of his children ; so here, he says, since even a fraudulent and unjust steward, with- out philanthropy, or a sense of his duty to his lord, will yet, from mere motives of policy, use the authority intrusted to him to make friends of his tenants, much more should a servant of God, who has been intrusted with property, that he may benefit humanity, so distribute it that the needy shall testify to the fidelity of his stew- ardship and the liberality of his love. In this parable then the rich man represents God, the steward man, especially the man of wealth, the stewardship his property, which is not his own, but is intrusted to him, the tenants the poor, the summons to account, death, which is a call to judgment. The parable may even be carried further ; and it may be said that the scheme of the steward has its parallel in the tendency of men of wealth to compensate i)y their bequests at death for their lack of liberality in their life- time. And the lesson is not weakened, but strengthened, by the fact that the analogy is not perfect, that the worldly steward is appointed to gather from the tenants for his lord, while the Christian steward is appointed to use his Lord's wealth for the benefit of his Lord's poor. 10-12. These aphorisms are directly connect- ed with the preceding parable. Ver. 10 is inter- preted by Matt. 2.5 : 21 . This life is a probation ; fidelity here in the trust reposed in us by God leads to a larger trust in the future. Comp. ch. 19 : 17. Vers. 11 and 12 simply carry out and enforce this truth. If one be unfaithful in the use of that wealth which moth and rust doth corrupt, how can he expect the eternal riches ? If he is selfish and dishonest toward God in the use of what belongs to God, and is but intriisted Ch. XVI.] LUKE. 103 that time the kingdom of God is preached, and every man presseth into it. 17 And > it IS easier for heaven and earth to pass, than one tittle of the law to fail. 18 Whosoever* putteth away his wife and marrieth another, committeth adultery : and whosoever marri- eth her that is put away from /ler husband, committeth adultery. j Ps. 102. 26; Isa. 40:8; 51 : 6 k Matt. 6 : 32 ; 1 Cor. 7 : 10,11. to him, how can he expect that God will give him that which shall be his own ? 13. Comp. Matt. G : 24, note. Whether this saying was repeated by Christ here, or is trans- ferred by Luke from the Sermon on the Mount, because closely connected with the topic, is un- certain and unimportant. 14, 15. Peculiar to Luke. Ver. 14 indicates that the Pharisees understood the parable of the unjust steward as a rebuke of covetousness, and thus affords the key to its interpretation. Ver. 15 may almost be regarded as a text of which the following parable of the rich man and Laza- rus is an illustration and an amplification. Tlie latter clause of this verse, that which is highly es- teemed among men i* abomination in the sight of God, is to be interpreted by the preceding clause, God knoweth yonr hearts. Comp. 1 Sam. 16 : 7. Not everything honored by men is abominated by God ; nor are there two such different stand- ards of judgment that what really commends itself to man's moral sense is condemned by God. But what often appears admirable to man, because he sees only the outward and deceitful appearance, is known to God to be abominable, because he sees the motive out of whicli it springs. This declaration gives partial interpre- tation to Matt. 7 : 1, Judge not ; it indicates that we are to be cautious in commendatory as well as in condemnatory judgments. lG-18. These aphorisms appear in Matthew in different connections. Alford and Godet en- deavor, it seems to me not very successfully, to point out a logical connection here, to the fol- lowing effect : The kingdom you preach has been one in which the members are justified be- fore men ; since John a kingdom has been pro- claimed into which publicans and sinners are pressing ; his kingdom does not destroy, but fulfills, the Mosaic law ; of this fulfillment the Christian law against adultery affords an exam- ple. I prefer to regard the introduction of these aphorisms in this place as due to Luke, who puts them here because they are a part of Christ's general teaching respecting the religion of Phari- saism. I am not able to see that they have any very immediate connection with either the pre- ceding or the succeeding parable. On ver. 16, see Matt. 11 : 13, note ; on ver. 17, Matt. 5 : 18 ; on ver. 18, Matt. 5 : 31, 32, note. Ch. 16: 19-31. PAUABLK OF THE RICH MAN AND LAZARUS. The contrasts of time and the con- trasts OF ETERNITY. — The REALITY OP PUNISH- MENT. — The separation in the future life. — Christ's condemnation of the claims of spiritism. —The causes and the cure of skepticism. See Prel. Note. Preliminakt Note.— This parable is intimate- ly connected with the preceding parable ; like that, it is aimed at +he covetousness of the Phar- isees. It is no answer to this to say that the Pharisees were not characteristically prodigal and luxurious. That many of them were aus- tere, and even ascetic (Luke is : 12), is undoubtedly true ; but there is abundant indication in Christ's denunciation of the Pharisees elsewhere (see espe- cially Matt., ch. 23 ; Luke 14 ■ 7-14), that the COVCtOUSneSS of that day, as well as of our own, sometimes accompanied the vice of hoarding, and some- times that of a prodigal but purely selfish ex- penditure. The root of the vice is in either case the same unbelief; and this root is clearly brought to view at the close of this parable, where worldliness is shown to be always and of necessity accompanied with that kind of unbe- lief which refuses credence to moral and spirit- ual truths. This parable is not an allegory, and the attempt to give it an allegorical interpreta- tion is unworthy of the conscientious commenta- tor. It belongs to the class of the good Samaritan, not to that of the sower. It is, in truth, a chap- ter out of real life, the contrasts both in the present and in the future here depicted being common in all ages. This parable "is not like a type, which a man cannot read until it is turned, but Uke a manuscript, which delivers its sense directly and at first hand." — {Arnot.) As the materials for the parable are borrowed from actual life, so "the colors are almost all bor- rowed from the palette of the rabbis." — (Godet.) The references to hades (hell) and to Abraham,'' s bosom are to be interpreted by the common phi- losophy of that age. Speaking to the Pharisees, Christ employs the language if he does not as- sume the truth of their theology. But, while we may not press literally the figures which Christ has thus borrowed, neither can we think that he has employed them to endorse and en- force false views of the future life. In sub- stance, the truths embodied here must be ac- cepted by those who accept Christ as a divine teacher ; though it may not be easy to discrimi- nate between the truths intended to be illustrated and the poetic figures employed simply for the purpose of illustration. This much is to me very clear: (1.) There is no ground for the opin- ion of Renan and some of the German commen- tators that this parable is aimed against riches as 104 LUKE. [Ch. XVL 19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day : 20 And there was a certain beggar named Lazarus, which was laid at his gate, full ot sores, 21 And desiring to be fed with the crumbs which fell such, the rich man being condemned for his wealth, and Lazarus saved for his poverty, "It would be hard to understand how, if wealth, as such, were the rich man's sin, the celestial ban- quet could be presided over by Abraham, the richest of the rich in Israel. ' '— ( Godet. ) (2. ) The interpretation which finds in this parable an alle- gory of the calling of the Gentiles, though it is supported by many of the ancient and some of the modern commentators, is an afterthought, and was neither in the mind of Christ nor in the minds of his hearers. According to this inter- pretation. Dives represents the Jewish nation ; Lazarus represents the Gentiles ; the death of Lazarus and his reception into Abraham's bosom prefigures the reception of the Gentiles into the church of God ; and Dives in torments answers to the anguish r.nd despair of the Jewish nation cast out. (3, ) We may say in general with John Service {Salvation Here and Hereafter), that "this parable is meant to take us, as it were by storm, and once for all, o.ut of this (the customary and earthly) way of regarding life. * * * The purpose is greater and wider than to teach us any religious lesson. It is to awaken us once for all to serious, to religious thought." And this it does by its dramatic representation of the real worthlessness of that in external condition which we are most wont to value. In this respect it is like the parable of the rich fool (ch. u -. le-ci). But (i) it does also teach some religious lessons, as the reality of punishment, the certain, and ap- parently the eternal, separation of men in the future state, impliedly the immortality of both the saved and the lost, and the futility of any revelations from the spirit world. Further than that, it seems to me that it is not safe to go in the interpretation of details, as, for example, by concluding that the lost and the saved hold con- verse with one another, that the lost are in lit- eral physical torments, or that they have a sin- cere desire for the salvation of others upon earth. 19-21. In these verses Christ simply describes pictorially the condition of the two men as they would appear to the sight. It is as if we were walking with him through the streets of Jerusa- lem, and he pointed us to the mansion of the rich man, known only for and by his wealth, his sumptuous attire, and his great entertainments, and to the poor man, who lies at the gate of the mansion, feeding on such crumbs as maybe sup- plied him by the compassion of the servaiuts, and getting such relief as is afforded by the dogs licking his sores. We note the contrast ; then Christ draws aside the veil, and we see the con- trast in the other life ; and the two pictures, the earthly and the heavenly, are left by the Master to produce their own impression upon our minds. That impression would be weakened, not deep- ened, by any analysis of the two characters of the story. We are left to draw our own conclu- sions respecting those characters from the course of the story itself. To conclude that Lazarus was pious, merely because his name signifies "help in God," is only less absurd than to conclude that he was carried to heaven only because he was poor upon the earth. — There was a cer- tain rich mail. It is a curious illustration of the untrustworthiness of priestly traditions, that the houses of the rich man and Lazarus are pointed out by the priests in Jerusalem. — Which was clothed in purple and fine linen. "The purple and fine linen are named often together (Esth. 1 -. 6 ; Rev. is : 12), both being in hi^! est esteem, and the combination of colors wliioh they offered, blue and white, greatly prized. The extreme costliness of the true sea- purple of antiquity is well known. It was the royal hue ; and the purple garment then, as now, a royal gift (Esth. 8 : is) ; with it too the heathen idols were clothed (jer. 10 ■. 9) ; there was as much therefore of pride as of luxury in its use. The byssus, or fine li7ien, was hardly in less price or esteem. All then of costliest and rarest he bestowed upon himself. Nor was it on some high days only that he so arrayed himself and so feasted. The ^purple and fine linen'' were his or- dinary apparel, the sumptuous fare his every-day entertainment." — {Trench.) — Fared sumptu- ously every day. Feasted sumptuoushj.^ The implication is, of one devoting himself to selfish and sensual enjoyment.— There was a certain beggar named Liazarus. Beggary, such as is here depicted, is much more common in the East than with us, and in the absence of any more systematic provision, almsgiving to the poor was insisted upon by the O. T, (job 29 : 13 ; Ps. 41 : 1 ; 112 : 9 ; Prov. 14 : Si). In neglecting Lazarus, this rich man was therefore palpably disregard- ing the spirit of the O. T. requirements. That he knew Lazarus and his condition is clearly im- plied by vers. 23, 24. That the poor man's name is given and the rich man's is not, has been noted by all commentators as a significant fact. Augus- tine suggests that Christ found the name of Laz- arus in the Book of Life ; Cajetan, that Christ thus indicates that the spiritual order of things is contrary to the worldly, that here the names of the rich are widely known, hereafter their wealth does not keep their name from oblivion. The name Dives often given to the rich man, is taken from the Latin word divis, meaning rich. Ch. XVL] LUKE. 105 from the rich man's table : moreover the dogs came and licked his sores. 22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom:' the™ ncli man also died^ and was buried : 23 And " in hell he lift up his eyes, being in tor- ments, and seeth Abraham afar off, and Lazarus in his bosom. 24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue ; ° lor I am tormented in this flame.P 25 But Abraham said. Son, remember that thou in thy lifetime'! receivedst thy good things, and likewise Lazarus evil things : but now he is comlorted, and thou art tormented. 1 Mate. 8 : 11... m Prov. 14.32....n Rev. 14: 10, 11.... o Zeoh. ) : 24 ; Mark 9 : 44, etc q ch. 6 : 24 j Job 21 : 13 ; — Desiring to be fed. It was for this purpose he was laid here by friends ; whether or how far his desire was satisfied, is not indicated. But that he expected nothing but the crumbs which fell from tlie table of the rich man, is clear. — The dogs came and licked his sores. This touch not only adds to the dramatic force of the picture, by indicating his nakedness and for- saken condition ; it also brings out the inhuman- ity of man by depicting the sympathy of the brutes. The contrast between the rich man and Lazarus is well epitomized by Trench : "Dives is covered with purple and fine linen, Lazarus covered only with sores. One fares sumptuously, the other desires to be fed with crumbs. One has hosts of attendants to wait on his every ca- price ; though this circumstance is left to our imagination to supply ; only the dogs tend the sores of the other." 22. The beggar died and was carried by the angels to Abraham's bosom. Of his burial nothing is said ; not, as Meyer suggests, because of the Rabbinical notion that the pious were transferred body and soul to Paradise ; but because the burial of the beggar was not worthy of note. He was here to-day ; to-morrow he was gone ; no one knew what had become of him. — The rich man also died and was buried. The last service his wealth could render him was a magnificent funeral. For him Ufe was all ex- tinguished in the grave. 23. And in hades. In the English version of the N. T., the word hell is unfortunately used indiscriminately in rendering two very different Greek words (ti'(tSj;c hades, and rigvu Gehenna); the first, which is used here, never signifies the special place of punishment, but simply the abode of the departed. This, according to the ancient Hebraic opinion, was a deep and dark abode, generally located in the centre of the earth, where were assembled both good and evil spirits, but classed according to their spiritual character. It was thus divided into a place of punishment and one of reward, a paradise and a hell, but both temporary. At the general judg- ment, it was believed that all would come forth from this abode, but while the righteous would be permanently delivered from it, the wicked would be thrust back into it again. — Seeing Abraham afar off and Lazarus in his bosom. The language is borrowed from the custom, common in the East, of reclining on couches at meals, in such a way that each guest rested partially upon the bosom of his nearest neighbor. See Vol. I, p. 282, for illustration. This position, with respect to the master of the house, was one of especial honor, and only occu- pied by dear friends. Hence to Me in Abraham's bosom became among the Jews a common meta- phorical expression of the highest condition and felicity. As such it is used by Christ here. 24, 25. Father Abraham. Even now the rich man bases his life on the fact that he is a son of Abraham. Abraham, in his reply. Son, remembm; recognizes the fact, but does not re- cognize in it any claim whatever. It was a Rab- binical proverb, "All the circumcised are safe." This proverb Christ here impliedly, as John the Baptist directly, in ch. 3 : 8, repudiates. Future condition depends not on ceremonial nor on in- heritance, but on personal character (John i : is). — Dip the tip of his finger in Avater. Lazarus desired crumbs of bread from the rich man on earth ; the rich man desires drojjs of water from Lazarus in hades, — I am tormented in this flame. The language is metaphorical. It is as absurd to deduce from this language a doctrine of physical torment in an actual flame, as it would be to conclude that the separation between the lost and the saved, is one interposed by a mere physical gulf, across which conversation can be carried on, and which could be easily bridged by the resources of modern engineering. But the metaphor means something. What '? It is cer- tain that our Lord, who knew whereof he spoke, would not have used such a symbol, if it were not an apt one to designate the mental and spir- itual suffering of the condemned. "Hardened sinners have died crying, 'Fire!' Did the fire leave them when they left their bodies ? "—(J./- ford. ) — Son , remember. This is itself a hint of the torment ; the self-reproach of a condemning memory, that will never forget. — Thou in thy life-time receivedst thy good things. But he does not say, Lazarus Ms evil things. They were the rich man's good things, because they were the things which he made his chief good while he lived. Comp. ch. 6 : 24, note, and 1 Tim. 6 : 9, 10. This explains the conclusion of the verse. —He is comforted, and thou art torment- 106 LUKE. [Ch. XVIL 26 And beside all this, between us and you there is a great gulf fixed : so that they which would pass from hence to you cannot; neither' can they pass to us, that -would come from thence. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house : 28 For I have tive brethren ; that he may testify unto them, lest they also come into this place of torment. 29 Abraham saith unto him, They^ have Moses and the prophets ; let them hear them. 30 And he said. Nay, father Abraham: but if one went unto them from the dead, they will repent. 31 And he said unto him. If they hear not Moses and the prophets, neither will " they be persuaded, thouffh one rose from the dead. CHAPTER XVII. THEN said he unto the disciples. It " is impossible but that offences will come: but woe unto him through whom they come ! 2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to yourselves : If thy brother trespass against thee, rebuke * him ; and it he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, say- ing, I repent ; thou * shall forgive him. r Ezek. 28 : 24 s Isa. 34 : 16; John 6 :39....t 2 Cor. 4 : 3....U J"hn 12 : 10, 11 . . ..v Matt. 18 : 6, 7 ; X Alatt. 6 : 12, 14 ; Cul. 3 : 13. ed. — Not because the one suflEered evil, and the other enjoyed luxury : Abraham does not say this ; and there is not here, nor I think anywhere else in Scripture, the doctrine that " the cause of an unbroken prosperity is ever a sign and augury of ultimate reprobation." Abraham recalls the contrast between the present condition and the past condition of the two ; the ground of the present condition is sufficiently indicated by the phrase, thy good things. 20. In the preceding verse, Abraham has maintained the justice of the condition of the rich man. In this verse he declares that condi- tion to be unalterably fixed. The language is of course metaphorical, but the metaphor cannot be misunderstood. The great gulf is one which neither mercy from heaven nor repentance from hell, can bridge. Observe, however, that there is no evidence of real repentance on the part of the rich man. Compare with Christ's parabolic teaching here, that of ch. 13 : 24-37 ; Matt. 25 : 10-12, 46. 37, 28. It is not necessary, on the one hand, to attribute the petition of the rich man to a sel- fish aim, nor to see in it, on the other, an evi- dence of his partial reformation, as though the fires in which he was tormented had already ac- complished a partial purification. It is not even necessary to suppose, that such a request could or would be preferred by the condemned in an- other life. It is here supposed by Christ simply to give occasion to the religious teaching em- bodied in Abraham's reply. 29-31. In this dialogue, the rich man repre- sents the spirit of Pharisaism, which was accus- tomed to demand from Jesus signs from heaven as an evidence of his divine mission and author- ity ; the spirit of modern skepticism, which de- mands new intellectual evidences for the truth of Christianity, and places its unbelief avowedly on the insufficiency of the evidences already forthcoming ; and the spirit of modern supersti- tion, manifested in spiritism and ecclesiasticism, which, endeavoring to meet this same demand for signs and wonders in less intellectual classes of society, provides miracles and supernatural manifestations. The answer of Abraham repre- sents the spirit of Christianity which recognizes the secret of all skepticism to be in the moral na- ture ; which recognizes in the word of God itself its own sufficient evidence ; and which declares that no proof whatever of a purely intellectual character will suffice to convince those who are living worldly lives, and ^vhose unbelief is rooted in worldliness of any form. Christ's language implies not only the adequacy of revelation, but also the futility, and therefore the improbability, of supernatural appearances of the dead, such as are maintained by modern spiritism. The truth of the declaration put here by Christ into Abra- ham's mouth, was strikingly verified by the ef- fect upon the Pharisees of the resurrection of an- other Lazarus (John 11 : 47-50), and of our Lord's resurrection (Matt. 28 : 12-14). It is noted by the commentators, that the rich man hopes that his brothers will be led to repent, i. e., to change their course of life ; Abraham replies, they will not even be persuaded. They must change their life that they may be persuaded, not by new evidence be persuaded that they may change their life. Ch. 17 : MO. VARIOUS SAYINGS OF CHRIST. Of- fenders AND OFFENCES. — ThE DTTTT OF FORGIVENESS. — The POWER of faith. — Pharisaism condemned by ITS OWN principles. Of these sayings, some are reported in other connections by the other evangelists ; others are peculiar to Luke ; see below. Whether this is to be regarded as one discourse, including apho- risms, given elsewhere, or as a collection of Christ's sayings, made by Luke, is not very im- portant. The connection between them is clear, and indicates that they constitute one discourse. Christ warns his disciples of ofEences (vers 1, e), and commands them to forgive (vers. 3, 4) ; this command leads to their request for greater faith (ver. s), and to the consequent promise of ver. 6 ; which is accompanied by the parable of the servants (vers. 7-10), which is a warning against the spiritual pride, which the possession and ex- Ch. XVIL] LUKE. 107 5 And the apostles said unto the Lord, Increase y our faith. 6 And the Lord said, If ^ ye had faith as a grain of mustard seed, ye migiit say unto tliis sycamine tree, Be thou plucked up by the root, and be thou planted in the sea ; and it should obey you. 7 But which of you, having a servant plowing, or feeding cattle, will say unto him by and by, when he is come from the field. Go, and sit down to meat ? 8 And will not rather say unto him, JNlake ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken ; and afterward thou Shalt eat and drink ? 9 Doth he thank that servant because he did the thmgs that were commanded him ? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are^ un- profitable servants: we havo done that which was our duty to do. 11 And it came to pass, as he went to Jerusalem, >■ Heb. U': 2.. M.itt. 17 : 20 ; 21 : 21 ; Mark 9 : 23 ; 11 : 23. . . .n Jnb 22 : 3 ; 35 : 7 ; Ps. 16 : 2, 3 : tsa. 64 : 6 : Rom. 11 ; 35 : 1 Cor. 19 : 16, 17. ercise of remarkable powers would be likely to stimulate. 1,3. Then said he unto his disciples. Tlien{it) is not an adverb of time ; there is noth- ing in the original to indicate that this-discourse was connected with the preceding parable. This warning is reported in Matt. IS : C, 7 ; see notes there. 3, 4. Comp. Matt. 18 : 15, 21, 22, where see notes. Observe that the duty of rebuke as well as of forgiveness, is taught by Christ. In what spirit and for what purpose this rebuke is to be given is indicated in Gal. 6 : 1, 2. Observe, also, that forgiveness is conditioned on repentance, because the Gospel idea of forgiveness includes a putting away of, a relieving from the trans- gression, not merely a remission of penalty, and this never can be done for another, except in concurrence with his own repentance. 5, G. Add to our faith. 'Not, Add faitJi to uur other gifts, for faith is the foundation (a Pet. I : s), but add to the stock of faith which we al- STCAMINE OR MULBEERT BRANCH. ready possess. Christ, so far from rebuking this request, as though the disciple should for him- self exercise faith, by his reply intimates that they should have asked not an increase but a gift of the very seed and germ of faith. — As a grain of mustard seed. "UTiich is selected not, as Adam Clarke, because it increases and thrives re- markably, but because it is the least of seeds (Matt. 13 ■ 32, note). — Ye mi<^ht Say unto this sycamine tree. Not the same as the syca- more (ch. 19 : 4). That is the Egyptian fig, this is the mulberry tree, not very common in Pales- tine, but sometimes found there. — It should obey you. Comp. Mark 11 : 22-26, notes. If we here take faith, as defined in Heb. 11 : 1, as the evidence of the unseen, Christ's language is hardly hyperbolical, for it is by the developed power to see unseen verities that man has at- tained all his mastery over nature. 7-10. In interpreting this parable, a slight modification must be made in the language of verse 7, which should read, not Will xaj/ unto him by and by, when he is come from the field. Go aiid sit down to meat, but Will say unto Mm, when he is come from the field, Go immediately and sit down to meat. The picture is drawn in accordance with Oriental usages. The same one who serves in the field also frequently serves at the table. His clothes are girded about his loins to keep them out of his way while handing the dishes. The custom requires constant attendance at the table, to change each dish as soon as the mas- ter has done with it for a new one ; sometimes ten or twenty, or even fifty dishes, succeed on the tables of those who fare sumptuously. In the spiritual interpretation of this parable there is a difficulty, because (1) throughout Christ assumes the relation betw-een the disciple and his Lord to be that between a slave and his master, while elsewhere he explicitly declares that his disciples are not servants, but friends (John 15:15; comp. Gal. 4:7); (2) he clsewhcre declares that when he comes he will gird himself and make his faithful servants sit down to meat, and will serve them (Luke 12 : 37) ; in his parable of the Judgment he represents himself as thanking them for the fidelity of their service (Matt. 25 • 21) ; and Paul, waiting to finish his course, declares his expectation of a crown of righteousness, which the righteous Judge shall give to all who love his appearing (2 Tim. 4 : s). The explanation of this apparent inconsistency is to be found in the fact that Christ was habitually accustomed to descend to the moral plane of his auditors, to convict them, not by proving their principles to be wrong, but by apparently accepting and using 108 LUKE. [Ch. XVII. that he passed through the midst of Samaria" and Gahlee. 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar" off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them. Go shew •' yourselves unto the priests. And it came to pass, that, as « they went, they were cleansed. ch. 9:61,5-2; John 4: 4.... Lev. 13:45... A oh. 6:14; Lev. 1.3 : 2 ; 14:3; Matt. 8 : 4. . . .e 2 Kings 5 : 14; Isa. 65 : 24. LORD AND SERVANT. their own principles. Thus, when the rich young ruler (M.-vtt. i9 ■ 16-22) comes to him asking, What good thing shall I do to inherit eternal life ? Christ does not preach to him the doctrine of justification by faith, but replies by referring him only to the moral law, and leaving him to convict himself by the inquiry, What lack I yet ? So when the lawyer asks him the same question (Luke 10 : 25-29), Christ refers him to his own interpretation of the law, and compels the lawyer to seek self -justification by the inquiry, Who is my neighbor ? In this parable, as in those of the entire series in which it stands, Christ ad- dresses himself to the Pharisees, or to the spirit of Pharisaism in his own disciples. The essence of this spirit was, and is ever, a claim to be re- ceived and rewarded by God for work's sake. Christ in this parable says in effect to the Phari- see, "You claim to be the servant of God ? Yes. A faithful servant ? Yes. On that ground enti- tled to a seat at the table of the King ? Yes. Do you treat your servants thus ? When they come in from the field do you make haste to vv^el- tome them V to serve them ? to thank them ? I tiow not. But if you are a servant, you must be content with a servanVs rcconqxnse.^'' The moral of the parable, then, is not that the Christian is to say, "We are unprofitable servants." It is 1 ither that he is not a servant at all, but a son. He who assumes to demand as a right a recom- pense for his service has no claim. But he who comes as a son, receives the inheritance from his father's love ; for love gives what the law does not award The reward is reckoned of grace, not of debt (Rom. 11 : e) ; death is the imgea of sin, but eternal life is the gift of God (Rom. : 20) ; and he who as a friend and a son, in the spirit of love and for love's sake, serves his Lord, receives the gift of his Lord's love, a reward denied to him who was but a servant, who serves for wages, and who claims the reward as a debt. It is hard- ly necessary to say that the language of vcr. 9 does not indicate Christ's approval of begrudg- ing a hired servant grateful appreciation of fa thiul work. The servant in the parable is a bl we, and the picture is taken from the actual treatment accorded to a slave by the ordinary master. Moreover, while gratitude M'ill be given to 1 delity of service, it cannot be de- manded as a right. Ch. 17 : 11-19. TllK KEALIKG OF TEN LEPERS. Love is the highest law. The time of this incident appears to me to be wholly uncertain. It is only said that it occurred as Jesus was going to Jerusalem. There is nothing to indicate that Luke himself knew defi- nitely the date. As to the place, see on ver. 1. For a full account of leprosy, the laws of Moses respecting it, and its symbolical significance, see Matt. 8 :2, note. 11, 12. As he was going to Jerusalem. On one of his journeys, but on which one is not indicated. — lie jiassed along the borders of Samaria and Galilee. That is, from west to east toward the Jordan. One of the customary routes from Galilee to Jerusalem, taken to avoid passing through Samaria, was along the northern border of Samaria to the Jordan, across the Jor- dan at Scythopolis, southward through Perea to the vicinity of Galilee, where the river was re- crossed, and the road pursued to Jerusalem. The language here (J(u tiiauv X. y.ul r.) may Cii. XVIL] LUKE. 109 15 And one of them, when he saw that he was healed, turned back, ana with a loud voice glorified f God, 16 And fell down on his face at his feet, giviig him thanks : and he was a e Samaritan. 17 And Jesus answering said, Were there not ten cleansed ? but where are the nine ? 18 There are not*" found that returned to give glory to God, save this stranger. ig And he said unto him, Arise, go thy way: thy' faith hath made thee whole. f Pa. 30 : 1, 2 g John 4 : 39-42 . . . h Ps. 106 : 13 i Matt. 9 : 22 mean, as in our English version, through the midst of Samaria and Galilee^ but the other rendering is the more probable one. Otherwise the read- ing would have been, Through the midst of Galilee and Samaria, since Samaria lay between Galilee and Judea. — There met him ten men that were lepers. Their misery made them companions. The lepers, being excluded from all other society, are accustomed to form groups and communities of their own. The accompany- ing illustration, from the pencil of Mr. A. L. Rawson, illustrates this fact. Respecting it he says, in a private note to me : " I sketched this scene outside the Jaffa Gate at Jerusalem, where it was a morning and evening spectacle during the entire summer of 1874. The beggars for- merly sat outside the Zion Gate, but lately have been permitted to beg here, where the greater number of travelers pass. Many, if not all, of them are lepers. Of the chief of them I made a portrait. They gather by the roadside before sunrise, and leave at sunset. In the hottest days they disappear for three or four hours, rather than roast." — Which stood afar ofl". As re- quired by the Mosaic law (Lev. 13 : 4«). The space was fixed by rabbinical regulations, but various- ly by different authorities, from four to a hun- dred cubits. Contrast their course with that of the leper in Matt. 8:2; Mark 1 : 40, who broke over this law to come to the feet of Jesus to seek healing. 13, 14. They lifted up their voices. A common cause, a common cry. — Go show yourselves unto the priests. When a leper was cured, before he could be restored to so- ciety, he was required to show himself to the priest, to make an offering, and to be officially pronounced clean. See Lev., ch. 14; Matt. 8:4, note. Christ's command thus implied a promi-3 of cure. They were to act as if they we:.! cleansed, and trust to Christ that the cleansing would come in his own time and way. Every miracle is a parable ; in this is a hint to those who wait before entering on practical Christian duty, until they have received some personal sense of divine pardon. To such the command of Christ is. Go, assume that I will and can cleanse you ; and begin the life of one who has been cleansed. — As they were going they Avere cleansed. Obedience is the road to forgiveness. 15, 16. And one of them, Avhen he saw that he was healed, turned back, Avith a loud voice glorifying God. The form of the sentence should have prevented the error of those who imagine that he went on to the tem- ple, presented himself to the priest, etc., and then came back and hunted up Jesus. As soon GROUP OF LEPERS. as he saw that he was cleansed he immediately hurried back. The contrast between him and the others, is that between the love which disre- gards the letter in order to manifest gratitude, and the formal obedience which adheres to the ritual but disregards the obligations of love and gratitude. The Jews adhered to the law and forgot the Saviour ; the Samaritan returned to thank his Saviour, and for the time forgot the law.— Giving him thanks. He gave (/^ory to God, thanks to Christ ; all along his journey he resounded God's praises ; he gave thanks to Christ when he came to him. 17, 18. The lesson to us is one that needs 110 LUKE. [Ch. XVIL 20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom ot God cometh not with observation : 21 Neither shall they say, Lo here ! or, lo there ! for, behold, the J kingdom of God is within you. 22 And he said unto the disciples, The'' days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. j Rom. 14 : 17 k Matt. 9 : 15. constant reiteration. How often are meetings in the church convened to pray for conversion ; how rarely are they called to give thanks for conversions already wrought. How relatively earnest are the petitions of Christians ; how cold and infrequent their thanksgivings. 19. Thy faith hath saved thee. Not made thee whole. The word saved (acJ^o)) is used some- times of physical as well as of spiritual healing; but this man was already made whole ; Christ now gives him assurance of something more, a cleansing of the inward sin, of which the out- ward leprosy was but a type. All had faith enough to obey Christ's command, and go show themselve- to the priest, while as yet there was no sign of cure ; but only the one had the faith which is perfected in love. They all had faith and hope ; but only one had the greatest of the graces, that love which is the consummation of salvation (i Cor. 13 : is). Ch. 17 : 20-37. INSTRUCTIONS RESPECTING THE KINtTDO.>I OP GOD. It His axeeadt come. — Its na- ture : m THE SOUL. — Its future .- hope long de- lated IN the church ; suffering in the king ; EARTHINESS AND UNBELIEF IN THE WORLD; AT LENGTH A SUDDEN REVELATION ; A FINAL AND A CLOSE DIS- CRIMINATION. The rest of this chapter clearly consists of two discourses, or parts of discourses. The first (vers. 20, 2i), Is addressed to the Pharisees ; the second (vers. 22-37) to the disciples ; and since Christ was not accustomed to give prophecies of the future, except in parabolic form, to the mul- titude, the second discourse must be presumed to have been given only to a select few, though not necessarily exclusively to the twelve. Be- tween the second discourse (vers. 22-37) and that of chap. 24 of Matthew, there is a striking similar- ity. There are some additions here not found there ; but in the main, the course of the argu- ment, and to some extent, the language is the same. Some commentators regard this as a dif- ferent discourse, in which Christ gave his disci- ples a part of the same admonitions and pro- phetic warnings, subsequently repeated in the Passion Week at Jerusalem. Others regard it as an imperfect and fragmentary report by Luke of a part of that discourse, which he has placed in this connection, because intimately connected with the question of the Pharisees, When the kingdom of God should come (ver. 20), and his answer thereto. The latter view, though not the one taken by most orthodox commentators. seems to me preferable. If this instruction had been given now to the twelve in Perea, they would hardly have requested its repetition a few months later in Jerusalem (Matt. 24 : 3) ; and if I have interpreted Matthew, chap. 24, aright, the counsel of ver. ol here (vers, ic-is, inMntt.), refers to the impending destruction of Jerusalem, while the connection here would apparently make it refer to Christ's final coming, audits significance in that connection is not clear. See note below. I think then that it is probable that, as in several other places, Matthew, who was an eye and ear witness, gave the discourse in its time, location, and connection, while Luke, a second-hand re- porter, has given the same discourse, without any knowledge of or note concerning the time, place, or circumstances of the delivery, and placed it here because it was cognate to Christ's reply to the question of the Pharisees. I consider tjhat the whole of the second of the two discourses (vers. 22-37), except vers. 31, 33, refers, not to the destruction of Jerusalem, but to the second coming of our Lord. For the reasons of this belief, see Matt., ch. 24, Prel. Note. 30, 21. When he was demanded of the Pharisees when the kingdom of God should come. This demand may not have been made with an evil Intent. The universal belief of the age was of a temporal kingdom, with Jerusa- lem as mistress of the world, a second and supe- rior Rome ; the Pharisees naturally asked of one, whose followers claimed for him that he was a great prophet, and some of them that he was the Messiah, when and how this kingdom would be established. On the phrase, kingdom of God, see Matt. 3 : 2, note. — The kingdom of God cometh not with observation. That is, in such a way as to be observed. — Neither shall they say, Look here or Look there. That i.s, when it comes, there shall be nothing to com- pel this sort of surprise and superficial admira- tion. — For Look. Christ puts his look ! in con- trast with that of the world. The world looks without ; he bids to look within. It is the same word which is rendered "lo"and "behold." — The kingdom of God is within you. Most modern commentators render this. The kingdom of God is amotig yon, and interpret it as parallel to Luke 11 : 20. The reason for this rendering, which is grammatically possible, though less natural, is given byAlford. The words "are ad- dressed to the Pharisees, in whose hearts it (the kingdom) certainly was not." I agree with Ch. XVIL] LUKE. Ill 23 And' they shall say to you, See here; or, see there : go not after ihem, nor follow them. 24 For as the lightning, that lightenethout of the one iart under heaven, shinelh unto the other part under heaven ; so shall also the Son of man be in his day. 25 But" lirst must he suffer many things, and be rejected of this generation. 26 And as it was" in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the days of Lot ; they did eat, they drank, they bought, they sold, they planted, they builded ; 29 But the same day that Lot went out" of Sodom, it rained lire and brimstone from heaven, and destroyed the77i all. 30 Even thus shall it be in the day when the Son of man is revealed.i" 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away : and he that is in the field, let him like- wise not return back. 32 Remember Lot's 1 wife. lch.21:8; Matt. 24 : 23, etc. ; Mavk 13 : 21 mch.9:22; Mark 8 : 31 n Gen. 7 : 11, 23. q Gen. 19 : 26. Gen. 19 ; 23, 24 p 2 Thess. 1 : 7 Godet in thinking the reading of our English ver- sion to be preferable. It is more natural ; it bet- ter agrees with the context. The declaration is not historical, but philosophical ; the assertion not of a fact but of a law. Christ does not say that the kingdom of God is already established among the Pharisees, which was not indeed true in any sense, but ttfat the nature of that king- dom is such that it is to be found within the heart. There is no passage so brief in Scripture which contains so much valuable and significant truth respecting the kingdom of God, or the kingdom of heaven, as these two verses. That kingdom is not to be established by Christ's second com- ing ; he then comes not to found but to take pos- session of liis kingdom. Great public events, whether military, political, or religious, as the Crusades, the Reformation, and so-called revival meetings, are not the coming of his kingdom, though they may help to prepare the way for it. That kingdom is righteousness, and peace, and joy, in the Holy Ghost (Rom. u : 17) ; it is in the disposition and character of the individual, and in the development of a society, nurtured in the spirit and in accord with the precepts and principles of Jesus Christ; and therefore it comes of necessity by gradual processes and in ways which attract no observation, except in their results. The earthquake may prepare the heart of the jailer for the kingdom ; but the kingdom does not come in the earthquake. 22, 24. And he said unto the disciples. Whether this is a fragmentary report of the dis- course in the Passion week, more fully reported by Matthew, and partially by Luke in ch. 31, or not, it clearly was not given to the Pharisees, nor in immediate connection with the preceding verses. — Ye shall desire to see one of the days of the Son of Man. He refers to the universal desire throughout the church, in the absence of its Lord, for his promised reappear- ance. — See here ! or, See there ! A caution against the danger of deceit, whether by false prophets or misled interpreters. "A warning to all so-called expositors, and followers of exposi- tors, of prophecy, who cry, See here ! or, See there ! every time that war breaks out or revolu- tions occur."— (^(/brtZ.)— For as the lii;ht- ning, etc. The second coming of Christ will be sudden and public ; no misapprehension will be possible. Comp. Rev. 6 : 12-17. See note on Matt. 34 : 26, 37. 25-30. But first he must suffer. Comp. Matt. 1(5 : 21 ; Luke 24 : 26 ; Acts 3 : 18.— And be rejected. The original implies trial as well as rejection, i. e., rejection after trial. The suf- fering and rejection laid the foundation for the kingdom and the glory. — As it was in the days of Noah. Comp. Matt. 24 : 37-39, notes ; 3 Pet. 3 : 3, 4.— Likewise also as it was in the days of Lot. The example of the days of Lot is peculiar to Luke. — Even thus. Liter- ally, According to these (y.u ra rawzu) ; as though these were expressly intended by God as types and symbols of the great destruction, to involve the whole world and all mankind. — When the Son of man is revealed. "The word re- vealed (uTtoxu/.vTTeTui, uncovered) supposes that Jesus is present, but that a veil conceals his per- son from the view of the world. All at once the veil is lifted, and the glorified Lord is visible to al\:'— {Godet.) Comp.CoL 3 : 3, 4; 2Thess.l:7; 1 Pet. 1 : 7. 31, 32. See Matt. 24 : 16-18, notes. Clearly this command, as reported by Matthew, is a practical and prudential direction to the disci- ples as to their course when they see the destruc- tion of Jerusalem impending, the evidence of which is to be afforded them by the "abomina- tion of desolation." They are then to flee in- stantly and without delay out of the city. Here, in my judgment, Luke has placed the counsel out of its appropriate order, and in im- mediate connection with a prophecy of the second coming of Christ, to which it is wholly inapplicable. From that coming the disciples will not desire to flee, and none else can. Godet, indeed, endeavors to apply it to the Last Days, with what success the reader may judge for himself. "There is no mention of fleeing from one part of the earth to another, but of rising from the earth to the Lord, as he passes and disappears : ' Let him not come down from 113 LUKE. [Ch. XVIII. 33 Whosoever ' shall seek to save his life shall lose it; and whosoever shall lose his life shall jjreserve it. 34 I tell you, in that night there "shall be two »ie>i in one bed ; the one shall be taken, and the other shall be left. 35 Two luomen shall be grinding together ; the one shall be taken, and the other left. 36 Two men shall be in the field ; the one shall be taken, and the other left. 37 And they answered and said unto him. Where, Lord ? And he said unto them. Wheresoever the body z"j,' thither will the eagles be gathered together. CHAPTER XVIII. AND he spake a parable unto them to this end, that men ought" always to pray, and not to faint ; 2 Saying, There was in a city a judge, which feared not God, neither regarded man : 3 And there was a widow in that city ; and she came unto him, saying. Avenge me of mine adversary. 4 And he would not for a while ; but afterward he said within himself. Though I fear not God, nor regard man ; 5 Yet because this widow troubleth me, I vvill avenge her, lest by her continual coming she weary me. r ch. 9 : 24 ; Matt. 16 : 25 ; Mark 8 : 35 ; John 12 : 25. . . .s Matt. 24 : 40,, 41 . Ps. 65 : 2 ; 102 : 17 ; Rom. 12 : 12 ; Ephei the roof ; but forgetting all that is in the house, let him be ready to follow the Lord. So he who is in the fields is not to attempt to return home to carry upward with him some object of value. The Lord is there ; if any one belongs to Him, let him leave everything at once to accompany Him." I am, however, unable to conceive how in the supreme moment of the Lord's reappear- ing, and on the eve of the destruction of the world and all that it contains, when even the godless are seeking only self-destruction (Rev. 6 : 16), any disciple should have any inclination to go back to his house for a coat, or down into it for household furniture. But, except for this warning. Christians in Jemsalem might well have thus delayed when the Roman armies began to encompass the city. 33. See Matt. 10 :39. Shall preserve (Jwoyoi^w) is, literally, shall bring forth life. "That day shall come as pains of labor on a woman in tra- vail (see Matt. 24 : 8, note) ; but to the saints of God it shall be the birth of the soul and body to life and glory everlasting." — ( Wordsworth.) He who is always busy saving his own soul is not the one assured of salvation ; for salvation is by self- sacriflce. 34-36. See Matt. 24 : 40, 41. The reference here is clearly to the second coming of Christ, and this is quite apparent from the connection, as the discourse is reported by Matthew. "At this time, a selection will take place, a selection which will instantaneously break all earthly relations, even the most intimate, and from which there will arise a new grouping of humanity in two new families or societies, the take7i and the hft.'''' — (Godet.) Ver. 36 is regarded as spurious by the best scholars. It has been transferred from Matthew, where its genuineness is unquestioned. 37. The disciple's curiosity our Lord refuses to gratify ; he even elsewhere declares that he could not if he would (Mark is : 32; comp. Acts 1 : i). His reply is a general one, that wher- ever there is corruption, there the ministers of God's judgments will be assembled ; each new judgment being, like the destruction of Jerusalem, a type of the final judgment. See further, Matt. 24 : 28, note. Ch. 18 ; 1-14. I'ARABLKS COSCERNIISG PRAYER. Im- portunity IN PEATEE. — IIUMELITY IN PEATER. Compare with the teaching here that of ch. 11 : 1-13 ; see notes there. As in the parable there, and in that of the Unjust Steward (ch. 16 : i-s), Christ here in the parable of the Unjust Judge illustrates, by contrast. The argument is. If an unjust judge can be moved to do right by importunity, shall not the Judge of all the earth be much more moved by the petitions of his afflicted children ? Having thus illustrated the duty of patient, persistent prayer in the first parable, in the second he illustrates the spirit which should pervade and inspire prayer. The attempt to trace a detailed parallelism, to make the widow represent the church, the adversary Satan, and the unjust judge God, appears to me to be artificial. The parable is employed to illus- trate the single point, indicated in ver. 1. To press it in detail is to impair, not enhance, its full meaning. For an O. T. illustration of right and wrong kind of importunity, compare 1 Kings 18 : 26-28, with 1 Kings 18 : 43, 44. 1. Men ought always to pray, and not to faint. Here, as in Ephes. 6 : 18, is a sugges- tive hint of the truth, that persistence in prayer requires courage. Prayer is sometimes a restful communion, sometimes a soul-wrestling. Always is here equivalent to at all times. It may be true that "the earnest desire of the heart is prayer" {Alford\ though I doubt whether this is true in any, except a poetical sense ; it is true, that the heart should always maintain such relations with God, that every act and thought should be consecrated by the sense of his presence, and this may be what is meant by the exhortation to "pray without ceasing" (i Thess. ^ -. it). But neither is the real point of the parable here, which is given to teach us, not the duty of an earnest or devout heart, but the duty of not suf- fering discouragement in prayer, because times are adverse, and no answer appears to be vouch- safed. 2, 3. A judge which feared not God nor regarded man. No lower moral state can well be imagined than is described in these two phrases. He was indifferent to the condemna- Ch. XVIII.] LUKE. 113 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge'' his own elect, which cry day and night unto him, though he bear long with them ? 8 I tell you that he will avenge them speedily.™ Nevertheless, when the Son of man cometh, shall ^ he find faith on the earth ? 9 And he spake this parable unto certain which ^ trusted in themselves that they were righteous, and despised others : 10 Two men went up into the temple to pray ; the one was a Pharisee, and the other a publican. Ps. 46 : 5 ; Heb. 10 : 37 ; 2 Pet. 3 • 8, 9 x Matt. 24 : 12 .... y ch. 10 : 29. tion pronounced by God against perversion of justice (Exod. 23 : 6-9 ; Lev. 19 : 15 ; Deut 1 : 16, 17 , 2 Chron. 19 : 5-7) ; he was shamelessly indifferent to his own reputation among men ; and he was conscious of his own audacity and gloried in his shame (ver. 4). The judges in the East are generally irresponsi- ble and corrupt ; take bribes from either or both parties ; from their decisions there is in most cases no appeal ; and the proceediilgs in execu- tion of their decrees are summary. — And there was a widow in that city. In the East the position of a widow is one of absolute helpless- ness. In India she is regarded as suffering a special visitation of divine wrath, for her own or her ancestors' sins, is excluded from all society, and is made a common drudge and the subject of unlimited petty despotism, especially by her husband's family. The 0. T. denounces this treatment of widows, and declares them to be under God's special keeping (Exod. 22: 22-24; Deut. 10:18; Dent. 24 :. 17 ; Psalm 68 : 5 ; 146 : 9 ; ,Ter. 7:6; 22:3; 49: 11 ; Mai. 3:5). — Avengc Hic of mine adver- sary. Either Punish his wrong-doing, or Pro- tect from his wrong-doing ; the latter is proba- bly the better meaning. The justice of her case is throughout pre-supposed. 4, 5. He would not for awhile. The reason why the unjust judge would not heed the widow's complaints, is implied to be his selfish Indifference. The reason why God often ap- pears for awhile not to heed the complaints of his people is not given. That reason lies in his own counsel, and beyond our full comprehen- sion. There is, however, a hint of it in ver. 7, below. — Lest by her continual coming she weary me. Literally, Beat me {v7iMTridli(a). The verb is a pugilistic one, the same used by Paul in 1 Cor. 9 : 27, and there translated, "J keep binder my body." The hyperbole indicates the impatience and unreasonableness of the un- just judge. The language of all nations abounds with like instances of this spirit of exaggeration in the impatient. Thus, to be "pestered," is literally to be afflicted with the pest; to be "worried," is to be strangled, etc. 6-8. And the Lord said. What follows is the application of the parable, and, with the lan- guage of ver. 1, gives the key to the correct in- terpretation of the whole. — Though he bear long with them. There are two renderings of this phrase possible. It may mean, Though he bears long icith the oppressors ; it may mean, When also he is patient toward his oimi elect The lat- ter interpretation appears to me preferable, both from grammatical and from spiritual considera- tions. It then completes the contrast between the unjust judge and the loving All-Father, who is never vexed and impatient at the importunity of his chosen ones. But whichever interpretation be adopted, forbearance, not indifference, is indi- cated as the reason why God delays to answer the prayers of his children. He cannot deliver them without bringing judgment on the op- pressors, and he waits, that his long-suffering may become the means of their salvation (Rom. 2:4; 2 Pet. 3 : 9, 15). — He will avcnge them speedily. Not He will speedily come to avenge them, but When he comes he wUl make a speedy end (i Sam. 3: 12). — Shall he find faith on the earth ? One of those mournful utterances which show how hard a burden to the heart of Christ is the unbelief of his own disciples. Comp. Matt. 17 : 17. 9. He spake this parable unto certain which trusted in themselves because they were righteous. There has been some discussion respecting the question to whom this parable was pi'imarily addressed, whether (1) to the Pharisees, {2) to Christ's own disciples, or (3) to followers who were inclined partially to accept his teachings, but in whom the leaven of Pharisaism still remained. Clearly it was not addressed to the Pharisees, because then it could not be called a parable ; the Pharisee was used to illustrate a spirit which Christ perceived in others. Probably it was addressed to his follow- ers, being evoked by observing a tendency to spiritual pride among them. More important is it to note, that it is stUl addressed to all those in the Christian community who trust to them- selves because their own character and conduct appears to them meritorious. In contrast, Christ holds up the picture of one who trusts wholly to the mercy of a forgiving God. Thus he paraboli- cally teaches that doctrine of justification by faith alone, which was so predominant in the teachings of Paul. See, for example, Rom. 3 : 20-38 ; Ephes. 2 : 1-10 ; PhiL 3 : 4-10. Paul himself was before his conversion the Pharisee, but afterward the publican. — And despised others. As humility and charity are twins (i Cor. 13 : 4), SO pride and contempt. 114 LUKE. [Ch. XVIII. 11 The Pharisee stood and prayed thus with him- self: God, I thank thee that I am not ^ as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I possess. 13 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 merciful to me a sinner. 14 I tell you, this man went down to his house justi- fied rather than the other: iox'° every one that exalt- eth himself shall be abased ; and he that humbleth himself shall be exalted. 15 And ■= they brought unto him also infants, that he z Isa. 65 : 5 ; Rev. 3:17 a Jer. 31 : 19 b Job 22 : 29 j Matt. 23 : 12 c Matt. 19 : 13 ; Mark 10 : 13, etc. 10. The one a Pharisee, and the other a publican. The former a type of orthodox belief and a vigorous but legal morality ; the other a type of the justly condemned and the outcast. "A Brahmin and a Pariah, as one might say, if preaching from this Gospel in India." — {Trench.) On the character of the Phar- isees, see Matt. 3 : 7, note ; on the character of the publicans, Matt. 9 : 9, note. 11, 12. The Pharisee stationed himself. The publican stood {karwi, active) ; the Pharisee stationed himself {atucpalc, passive, with middle signification). There is no significance in the mere fact that the Pharisee stood, for standing was a common attitude of prayer among the Jews (l Kings 8 : 22 ; 2 Chron. 6 : 12 ; Mark 11 : 25) ; but there is a significance, not recognized in our English version, in the phraseology employed to indicate the attitude of the Pharisee and the publican. The Pharisee " took his stand, plant- ed and put himself in a prominent attitude of prayer ; so that all eyes might light on him, all might take note that he was engaged in his de- votions." — {Trench.) — And prayed thus with himself. Even in the prayer of the Pharisee, self is the centre of his thoughts. Though in form a prayer, his address was really a self-grat- ulatory soliloquy.— God, 1 thank thee that I am not as the rest of men. Not merely as some other men, but as the rest of mankind, mankind in general. Observe that humility thanks God that I am what I am (i Cor. 15 : 9, 10) ; pride thanks God that I am not like other men (comp. 2 Cor. 10 : 12). In the Episcopal Prayer Book, this truth is recognized by making this para- ble and 1 Cor. 15 : 1-11, the Gospel and Epistle for the same Sunday, the eleventh Sunday after Trinity. Observe, too, that this Pharisee be- lieves in the doctrine of total depravity ; he rates other men very low. This doctrine may be, as here, one of pride, or, as in Paul's experience, one of humility (i Tim. i:i5, le). — Extortioners, unjust, adulterers. A comprehensive cata- logue, including all flagrant transgressions, both against others and against self ; but there is no recognition of that spirituality of the law ex- pounded by Christ in the Sermon on the Mount (Matt. 6 : 20-48 ; comp. 1 Tim. 1 : s), and of Which all Pharisaism is a perpetual violation. — I fast twice in the week, I give tithes of all that I possess. His boast covers the two points of religious service and of benevolence. In both he claims to do more than the law requires. The Mosaic law provided for only one fast in the year, the great Day of Atonement (Lev. le : 20 ; Numb. 29 : 7). The Jcws added a number of annual fasts and two weekly fasts, viz., on the fifth day, because Moses on that day went up Sinai, and the second, because on that day he came down. The Christian Sects in the East still maintain a fast twice a week throughout the whole year, but content themselves with abstinence from meat and the products of the diary. Tithes of all produce, including flocks and cattle, were re- quired by the law to be given to the Levite (Lev. 27 : 30) ; this Pharisee said that he gave tithes of all that came into his possession, whether agri- cultural products or not. The modem equiva- lent of this boast would be the claim to be re- gular in attendance on Christian ordinances and a liberal contributor to the recognized Christian charities. But the ancient, like the modern Pharisee, claims only a legal righteousness, i. e., that he has done all that is required of him, and even more. Of that love, without which so- called acts of charity and religion are vain (i Cor. 13 : 1-3), he is entirely oblivious. Contrast the "boasting" of Paul, 1 Cor. 4 : 11-16; 9 :27; 15 : 9, 10 •, 2 Cor. 11 : 9-17 ; Gal. 2 : 20. 13. And the publican standing afar off. Not merely far from the Pharisee, but remote from the other worshippers, partly from a sense of his own unworthinessand partly from a desire to be apart from the crowd and alone with God. Would not lift up so much as his eyes unto heaven. In contrast with the Pharisee whose gestures doubtless testified to the people his de- votions (Matt. 6:6). — But smote upon his breast. Various emblematic meanings have been attributed to this action, as that he thus in- dicated the death-stroke which sin merits from God {Godet), the pain experienced in his own conscience {Bengel), the punishment which he would himself inflict on sin in his own heart {Avgustine). The true significance of the action is indicated by the fact, that smiting upon the breast was a common gesture for the expression of great grief and shame (Luke 23 : 48). — God be merciful to me the sinner. There is a sig- nificance in the definite article, which is lost in our English version. Comp. 1 Tim. 1 : 15. It does not indicate a comparison with others, and ^y^<-^.x^,/^./ r^t/'^/,f/>^^i yfi^^ Ch. xviii.j LUKE. 115 I would touch them : but when his disciples saw zV, they rebuked them. i6 But Jesus called them i/fiio him, and said, SuflFer little children to come unto me, and forbid them not: tor ol such is the kingdom of God. 17 Verily I say unto you, Whosoever shall not re- ceive the kingdom ot God as a little child,"* shall in no wise enter tlierein. 18 And " a certain ruler asked him, saying. Good Master, what shall I do to inherit eternal life ? 19 And Jesus said unto him. Why callest thou me good ? none is good save one, i/iai is, God. 20 Thou knowest the ' commandments. Do not com- mit adultery, Do not kill. Do not steal. Do not bear false witness. Honour thy father and thy mother. 21 And he said, All these have I kept from my youth up. 22 Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure ^ in heaven : and come, follow me. 23 And when he heard this, he was very sorrow- ful : for he was very rich. 24 And wlien Jesus saw that he was very sorrowful, he said, How ^ hardly shall they that have riches enter into the kingdom of God ! 25 For it is easier for a camel to go through a nee- dle's eye, than for a rich man to enter into the king- dom of God. 26 And they that heard ii said. Who then can be saved ? 27 And he said. The' things which are impossible with men, are possible with God. 28 Then Peter said, Lo, we have left all, and fol- lowed thee. 29 And he said unto them. Verily I say unto you, There is no man that hathJ left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30 Who shall not receive manifold more in this pres- ent time, and in the world to come life'' everlasting. 31 Tlien he took lenio him the twelve, and said unto them, Behold, we go up to Jerusalem, and' all things that are written by the prophets concerning the Son of man shall be accomplished. 32 For he shall be delivered ■" unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33 And they shall scourge hit}t, and put him to death : and the third day he shall rise again. j4 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 d Ps. 131 : 2 ; Mark 10:15; 1 Pet. 1 : 14. . . .e M»tt. 19 : 16, etc. ; Marlt 10 : 17, etc. . . .f Exort ..Ii Prov. 11 : 28; 1 Tim. 6 : 9. . . .i ch. 1 : 37 ; Jer. 32 : 17 ; Z g Mult. 6 : 19, 20; 1 Tim. 6 : 19 1 Ps. 22; Ia.a. 63. ■• "" • 10 : 46, etc. 11. u. 1V....U irruv. II .«o, i xiiii. U.9....1 cu. i:t) ch. 23 : 1 ; Matt. 27 : 2 ; John 18 : 28 ; Acts 3 : 13. 12-16; Deut. 5:16-20; Rom. 13:9.... - ._.-., _ _ : 6 .i Deut. V, : 9 k Rev. 2 ; 10 n Mark 9 : 32; John 12 : 16 o Mutt. 20 : 29, etc. ; Mark a ttought of himself as the sinner above all others, but, rather, that "he is thinking of none taut himself. ' ' — (Bengel. ) 14. This mail went down to his house justified rather than the other. It is evi- dent, t\\3A, justified here does not mean made just, taut absolved from sin. No change in the charac- ter of the putalican is indicated, only a change in his relations to God. Thus this parable throws no small light on the theological controversy be- tween Romanism and Protestanism ; the one makes a new character the ground of divine favor ; the other makes the divine favor the ground of a new character. Pharisee and publi- can had each received his reward (Matt. 6: i, 2) ; one the praise of men and the gratulations of his own pride, the other pardon from his Father in heaven, and the peace which pardon brings. — Every one that exalteth himself shall be abased, etc. Christ, in this parable, afiords a spiritual interpretation to the parable in ch. 14 : 7-11. 15-17. Christ Blesses Little Children. — Comp. Matt. 19 : 13-15 ; Mark 10 : 13-16. See notes on Matthew. The words of our Lord are verbatim, as in Mark. From this point the narra- tive again harmonizes with those of Matthew and Mark, after a divergence from ch. 9 : 51. The word infants {ioi(poe), peculiar to Luke, shows clearly that children are referred to, who were too young to receive instruction and to be brought into the kingdom tay an intelligent com- prehension of the truth. Comp. Luke 2 : 13, 16 ; Acts 7 : 19 ; 3 Tim. 3 : 15 ; 1 Pet. 2 : 3 ; in all of which cases the Greek word is the same. 18-30. The Rich Young Ruler. — Comp. Matt. 19 : 16-30 ; Mark 10 : 17-31. See notes on Matthew. Luke alone describes this young man as a "ruler," i. e., probably a ruler of a syna- gogue. For description of this oflScer, see note on Matt. 4 : 33. 31-34. Prophecy of Christ's Passion and Resurrection.— Matt. 30 : 17-19 ; Mark 10 : 33-34. See notes on Mark. The declaration here, All things that are written by the jyrophets concerning the Son of man ( i. e., the Messiah, see Matt. 10 : 33, note) shall be accomplished, is peculiar to Luke. The following are among the prophecies referred to : Psalm 16 : 10; 33 : 7, 8, 16, 18 ; 49 : 15 ; Isaiah 53 : 1-9 ; Dan. 9 : 36. The declaration of ver. 34 is also peculiar to Luke. How far the dis- ciples were from understanding the Passion, clearly as it was foretold, is evident from the ambitious request of James and John, which im- mediately followed the prophecy (Mark 10 : 35-45). The reason why they did not understand is indi- cated : "The saying was hid from them," a declaration interpreted in part by John 14 : 29, in part by 1 Cor. 3 : 7, 10. The otaject of pro- phecy is not to reveal to the present age future events ; this the plainest prophecies never have done ; but to afford a testimony to the truth of divine revelation, after their fulfillment. See Mark 9 : 30-33, notes. Ch. 18 : 35-43. THE HEALINO OF A BLIND MAN. A PARABLE OF REDEMPTION. The account of this miracle is given by the three Evangelists, Matthew, Mark, and Luke, but with some notable variations. Those which are'merelj' verbal, are given below. Two other variations are of considerable impor- tance. Matthew and Mark represent it as per- 116 LUKE. uDto Jericho, a certain blind man sat by the way side, begging : 36 And hearing the multitude pass by, he asked what it meant. [Ch. XVIII. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou son of David, have mercy p on me. p Ps. 62 : 12. formed on Christ's departure from^ Luke on Christ's approach to Jericho. Matthew says that there were two blind men ; Mark and Luke represent but mie. Various attempts have been made to reconcile these difEerences, as by supposing that Christ healed two blind men, one on his approach, the other on his departure, and that Matthew has combined the two acts in one account. The variation however presents no difficulty except to those who maintain a doc- trine of verbal inspiration, for which the Scrip- ture itself gives no warrant. They are just such as are of the most common occurrence in history, and confirm, instead of throwing doubt over the substantial truth of the narrative. As Matthew was probably an eye-witness, since the apostles apparently accompanied their Lord on this jour- ney, and Mark and Luke derived their infor- mation from others, it is probable that there were two blind men, and that the cure Avas per- formed on the exit from, not on the entrance into, Jericho. 35-37. He Avas come nigh unto Jericho. In order to harmonize Luke's account with those of Matthew and Mark, it has been proposed to read this, He was near Jericho; but this is cer- tainly a forced, even if it be a possible construc- tion of the original, and comparing this verse with ch. 19 : 1, it is evident that the writer sup- posed that the miracle was wrought by Jesus on approaching the city. Jericho was situated in the valley of the Jordan, opposite the point where Joshua crossed that river on entering the Holy Land. It was about fifteen miles northeast of Jerusalem and about seven from the river. The environs were well watered and rich, and the city was famous for its palm trees and its balsam. Its position made it strategically the key to the entrance of the Holy Land. After its destruction by Joshua (josh., ch. e) its rebuilding was prohibited, under a curse (josh. 6 : -26), which was incurred in the days of King Ahab, by Hiel the Bethelite (1 Kings le : 34), who refortified it, but apparently did not literally rebuild it, since it had been an inhabited city prior to his time (judg. 3-13 ; 2 Sam. 10 : .'.). It Subsequently became the site of a school of the prophets, presided over by Elisha (2 Kings 2 : 1-22), who swcctened the waters of the before unpalatable spring in the immediate vicinity. On its plains Zedekiah fell into the hands of the Chaldeans (Jer. 39 : s ; 52 : s) ; three hundred and forty-five of its inhabitants are mentioned in the return from Babylon under Zerubbabel (Ezra 2 : 34 ; Neh. 3:2; 7 : 36). Its rcvenucs were given by Anthony to Cleopatra, and were redeemed by Herod the Great, who rebuilt and ornamented it, and even founded a new town higher up on the plain than the old site. It was plundered and the palace destroyed by a slave of Herod, but was rebuilt again by Archelaus, who again planted the plains with palm trees. It was naturally on Christ's route in passing from Perea VIEW OF TUJi SITE Oi' JEKICUO. JESUS GIVING SIGHT. '■fis Jesus passed by he saw a man which was blind froin his birth." Ch. XVIII.] LUKE. 117 39 And they which went before rebuked him, that he should hold his peace: but he cried ''so much the more, Thou son ot David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him : and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee ? And he said. Lord, that I may receive my sight. 42 And Jesus said unto him. Receive tny sight : thy ■■ faith hath saved thee. 43 And immediately he received 'his sight, and fol- lowed him, glorifying' God: and all the people, when they saw //, gave praise unto God. q Ps. 141 : 1 . . . . r ch. 17 : 19 . . . . s Ps. 30 : 2 . . . . t ch. 5 : 26 ; Acts 4:21; 11 : 18 ; Gal. 1 : 24. to Jerusalem. Its proximity to Jerusalem made it a favorite residence of the priests when re- leased from the services of the temi:)le ; and its commercial importance made it a headquarters of the publicans or tax-gatherers. The site of the Jericho of the N. T. is believed to have been nearer the mountain called Quarautaua than the one now occupied by the modern village. The accompanying illustration is from a sketch by Mr. A. L. Rawson. — A certain blind man sat by the Avayside be§:£;ing. Both beggary and blindness are much more common in the East than with us ; the former, owing to unjust taxation, uneven distribution of wealth, and the total absence of public and systematized charities ; the latter, owing to lack of cleanli- ness, and to exposure to an almost tropical sun, and to burning sands. The duty of charity to the blind was especially enjoined by the Mosaic law (Lev. 19 : 14 ; Deut. 27 : is). There is nothing in either Evangelist to indicate the nature of the blindness in this case. The beggar's name is given by Mark, BartimceiiH. The accompanying illustra- tion of an Eastern beggar, is from an original sketch by Mr. A. L. Rawson, drawn from life. — AIT EASTERN BEGGAE. Jesus the Nazarene is comins: by. Evi- dently the fame of the Nazarene had reached Judea ; the name and epithet were sufficient to characterize him, even to this blind beggar. 38, 39. Jesus, Son of David, have mercy on me. This appeal involves a recog- nition of Christ's Messianic character. The phrase, " Son of David," was a common Judaic appellation of the expected Messiah (Matt. 22 : 42), It was a Jewish belief that one of the evidences of the Messiah would be his power to open the eyes of the blind ; it was claimed, perhaps from such passages as Isaiah 29 : 18 ; 42 : 7, and was certainly confirmed by the cures of the blind which Christ had already wrought, both in Gall- lee and in Judea (Matt. 9 : 27-31; Mark 8:22-26; John 9 : 1-39 ). — They which Avent before. Accom- panying and preceding Christ. — Rebuked him. Not because he called Jesus the Son of David, but because he presumed to intrude a private grief upon the King of Israel, when, as they sup- posed, he was going in triumph to Jerusalem, to assume his throne and deliver the nation (ch. 19 : 11). The spirit of this rebuke was precisely the same as that of Matt. 19 : 13. — He so much the more. From the ministers and would-be representatives of Christ, the blind man appeals directly to Christ himself. 40, 41. Commanded him to be led to him. Mark says commanded him ?o6eca??e(?. He adds, also, as a significant indication of the change in popular feehng wrought by Christ's simple direction, that those who had before rebuked the blind man, now said to him. Cheer up, rise, he calls thee {Scioan, iysioa, cpaivti ns). The call of Christ is always full of cheer ; always, too, a call to do something as a token of trust in him. Obe- dience is the only recognized confession of faith. — And when he was come near. He cast off his garment, i. e., his outer mantle or shawl, not stopping to wrap it about him ; an indication of his eagerness and haste. 42, 43. Receive thy sight. According to Matthew, Christ touched the eyes of both blind men. — Thy faith hath saved thee. In the way in which faith always saves, by making him that exercises it a willing recipient of salvation from the Saviour. The commentators in all ages have seen in this a remarkable enacted parable of redemption. The blind man represents the sinner, who, with- out faith, is without the evidence of things un- seen (Heb. 11 : i) ; yct in his darkness he can at least dimly discern the evidences of the ap- proach of One who gives life and light ; he calls, 118 LUKE. [Ch. XIX. CHAPTER XIX. AND Jesus entered and passed through Jericho." 2 And, behold, there loas a man named Zacchae- us, which was the cliief among the publicans, and he was rich. 3 And he sought to see Jesus, who he was ; and could not lor the press, because he was little of stature. 4 And he ran betore, and climbed up into a syca- more tree to see him : tor he was to pass that way. 5 And when Jesus came to the place, he looked up, and saw" him, and said unto him, Zacchaeus, make u Josh. 6 : 26 ; 1 Kings 16 : S4 v Ps. 139 : 1-3. appealing for mercy to Jesus, i. e., Saviour, and the Son of David, that is, the Great King ; his cry, though not always at first answered, is heard, and he is called in turn, and receives his sight, without fee, reward, or condition of any kind, as the unpurchased and unpurchasable gift of God's love. The incident affords also a kind of parabolic illustration of the reconciliation of free-will and free-grace ; the blind man both calls and is called, elects and is elected. It also illus- trates the peculiar grace of Jesus Christ, who thinks it not unworthy nor inappropriate to turn aside from the mai-ch to his triumphant passion and death, in order to hear the cry and heal the infirmity of a blind beggar. Ch. 19 : 1-10. THi; CALL AND CONVERSION OF ZAC- OHEUS. Gbntjine repentance illusteated : it in- volves CONFESSION, REPARATION, l^ND A NEW LITE. To get the full meaning of this incident the reader must remember the twofold character of Jericho. It was a city of both priests and pub- licans. About fifteen miles northeast of Jerusa- lem, it was a favorite retreat of the priests when not actually engaged in the temple services. Its palm and balsam were thought by Anthony a present worthy of being conferred on his royal mistress, Cleopatra; it was the site of one of the palaces of King Herod ; and being the centre of the Judean valley, whose fertility the frosts of winter never checked, it was a headquarters of the tax-gatherers. Thus religion and commerce met here without mingling ; and Christ in choos- ing the house of Zaccheus for his resting-place, passed by the houses of the rabbis and priests of Judaism; and. this on a journey to the capital where, as all his followers believed, he was about to establish the theocracy (vcr. n). It is not strange that "they all murmured." Of the lan- guage of Zaccheus there are two constructions ; either is grammatically tenable. Godet regards it as the language of self-Justification ; supposes that Zaccheus tells Christ what he is accustomed to do, in answer to the charge that he is a sinner. The other view regards it as the language of con- fession and promised reformation. This view is more generally adopted by the commentators, and is, I have no doubt, the correct one. See notes below. 1,2. And passed through Jericho. For history and description of Jericho, see ch. 18 : 85. —A man named Zaccheus. The word means^j?n, with the elders, 2 And spake unto him, saying. Tell us, by " what authority doest thou these things? or who is he that gave thee this authority ? 3 And he answered and said unto them, I will also ask you one thing ; and answer me : 4 The baptism of John, was it from heaven, or of men ? 5 And they reasoned with themselves, saying, If we shall say, From heaven ; he wUl say, Why then be- lieved ye him not ? 6 But and if we say, Of men ; all the people will stone us: for' they be persuaded that John was a prophet. 7 And they answered, that they could not tell whence it "was. 8 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 para- ble : A e certain man planted a vineyard,"" and let it forth to husbandmen, and went into a far country for a long time. 10 And at the season, he sent a servant to the hus- 2 Matt. 21 : 12, 13 a Isn. 56 : 7 b Jer. 7 : 11 c John 18 : 2D rl Matt. 21 . 23, etc. ; Marl! 11 : 27, etc e Acts 4: 7-10: 7 : 27. f Matt. 14 : 5....g Matt. 21 : 33, etc. ; Mark 12 : 1, eu-....li Ci;n;. 8 : 11, 12; Isa. 6 : 1-7. courts, cried out in wrathful tones the judg- ments of God against her." — (Abbotfs Jesus of Nazareth.) 41-44. This lament over Jerusalem is re- ported alone by Luke. The present hour of triumph affords Jesus no personal exultation. He thinks only, with infinite compassion, of the impending destruction of Jerusalem, and the sorrow that will overwhelm those who rejected and crucified him. The prophecy of that de- struction is so minute and exact, that some skep- tical writers have insisted that the language must have been written subsequent to the event. — He wept over it. The original (aXulu) implies not merely the shedding of tears, but other external expressions of grief ; a deep sorrow, expressed by sobbings rather than silent tears, is indicated. Twice Jesus is said to have wept ; once at the grave of Lazarus (John ii : 35), once at the thought of Jerusalem's tragic end ; both times they were tears of sympathy for others' woes. Unselfish tears are not unmanly. — If thou hadst known. Christ repeated his warning of the impending doom in his instructions during the succeeding days in the temple (Matt. 21 : 42-44; 23 : 33-39), but the city would not hear. — Even thou, yea even in this thy day. Thy day of mercy. It was not yet too late for Jerusalem to repent and to seek in righteousness what would make for peace. The lament is like that of Christ over every soul which is willfully indifiEerent to the cravings of di- vine love, and will not know the things that make for its peace. — The things which (tend) unto thy peace. Te^id rather than belong; that is, the course of conduct which would secure peace. There may be a reference here to the name of the city which signifies, Foundation of peace. — That thy enemies shall cast a trench about thee. Rather, a mound. The original {/(iQu-) signifies a military rampart around a camp or a besieged city, formed of the earth thrown out of a trench, and stuck with sharp stakes or palisades. Titus, in the siege of Jerusalem, pro- ceeded by regular approaches, throwing up earth- works. A rampart, such as is here described, was constructed, destroyed in a sally, and re- placed by a wall. — And compass thee round. He entirely encircled the city, making escape, after his lines were once complete, impossible. — Shall not leave in thee one stone upon another. For Illustration of the completeness of the destruction, see ch. 21 : 6, note and illus- tration. For description of the siege and its hor- rors, see Matt., ch. 34, Prel. Note. — Because thou knewest not the time of thy visita- tion. The city was destroyed because it re- jected Christ, who would have redeemed it from destruction (Matt. 21 : 38-43 ; 22 : 7). The student will lose the true meaning and value of this la- ment for himself, if he does not recognize in the destruction of Jerusalem a type of the end of the world and of the judgment that awaits each indi- vidual soul, that knows not the time of its merci- ful visitation, and rejects the Lord, who ^would bring to it peace. 45, 46. This casting out of the traders is not to be confounded with that recorded by John (John 9 : 13-ig). See Mark 11 : 15-19, notes. It was an act of kingly authority. 47, 48. Compare Mark 11 : 18, 19. The chief of the people, probably denote the chiefs of the synagogues, who combined with the chief priests, i. e., with the heads of the priestly courses and the scribes, i. e., the theological teachers. All the people were very attentive, indicates that Christ was popular among the common people in Jerusalem, who had perhaps caught their enthusiasm from the Galileans and other strangers. Apparently he spent every night out of the city (Mark 11 : 19 ; Luke 21 : 38). Ch. 20 : 1-8. The Authority of Christ Questioned.— Comp. Matt. 21 : 23-37-, Mark 11 : 27-33. See notes on Matthew. The varia- tions in phraseology are very slight, and are none of them very material. Ch. XX.] LUKE. 125 bandmen, that they should give him of the fruit' of the vineyard ; but the husbandmen beat him, and sent hitn away empty. 11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12 And again he sent a third : and they wounded him also, and cast hi>n out. 13 Then said the lord of the vineyard, What shall I do ? I will send my beloved son : it may be they will reverence hitn^ when they see him. 14 But when the husbandmen saw him, they reason- ed among themselves, saymg, This is the heir : J come, let'' us kill him, that the inheritance may be our's. 15 S:> they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them ? 16 He shall come and destroy these husbandmen, and shall give the vineyard to others.' And when they heard it, tliey said, God forbid. 17 And he beheld them, and said, What is this then that is written. The ■" stone which the builders reject- ed, the same is become the head of the corner ? 18 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 perceived that he had spoken this parable against them. 20 And they watched Jiim, and sent forth spies, which should feign themselves just men, that" they might take hold of his words, that so they might de- liver him unto the power and authority ot the gover- nor. 21 And they asked him, saying. Master, we know that thou sayest and teachest rightly, neither acceptest thou the person 0/ any, but teachest the way of God truly : 22 Is it lawful for us to give tribute unto Caesar, or no ? 23 But he perceive 1 their craftiness, and said unto them. Why tempt ye me ? 24 Shew me a penny. Whose image and super- scription hath it? They answered and said, Caesar's. 25 And he said unto them. Render p 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 'f their peace. 27 Then ' came to him certain of the Sadducees," which deny that there is any resurrection ; and they asked him, 28 Saying, Master, Moses wrote' unto us. If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise mi seed unto his brother. 29 There were therefore seven brethren: and the first took a wife, and died without children. 30 And the second took her to wile, and he died childless. 31 And the third took her; and in like manner the seven also : and they lelt no children, and died. 32 Last of all the woman died also. 33 Therefore in the resurrection whose wife of them is she ? for seven had her to wife. 34 And Jesus answering said unto them. The chil- dren of this world marry, and are given in marriage : 35 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 the resurrection. 37 Now that the dead are raised, even Moses shew- ed y at the bush, vvhen he calleth the Lord the God of Abraham, and the God of Isaac, and the God c f Jacob. 38 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. Mas- ter, thou hast well said. 40 And after that they durst not ask him any gues- tion at all. 41 And" he said unto them, How say they that Christ is David's son? John 15:16; Rom. 7 : 4. . . .j P.*. 2 : 8 ; Rom. 8 : 17 ; Heb. 1 ; 2. . . .k Matt. 57 : 21-25 ; Acts 2 : 23 ; 3 : 15. . . .1 Neh. » : 36, 37. . . .m Ps. 118 :2-'....n Dan. 2 : 34, 3o....o Malt. 22: 15, etc.; Maik 12: 13.... p Rom. 13: 7....q Titus 1 : 10, 11.... r Mall. 52 : 23, etc.; Jlaik 12: 18, elo... 8 Acts23:6, 8....I Dcut. 26 :5-8....u ch. 21 : 36; Rev. 3 :4....v Rev. 21:4....w 1 Cor. 15:49,62; 1 John 3 : 2....X Rom. 8 : 17 y Exod. 3 : 2-6 i Rom. 14 ; 8, 9 a Matt. 22 : 42 ; Mark 12 : 36, etc. 9-19. Parable of the Wicked Husband- men.— Comp. Matt. 21 : 33-46 ; Mark 12 : 1-12. See notes on Matthew. The variations in phrase- ology are considerable. Luke alone tells us that the parable was spoken to the people. The season (ver. 10) is equivalent to the time of the fruit (Matt. 21 : 34), i. e., the hai-vest period, when the rent in produce would naturally be payable. What shall I do? (ver. 13), a graphic representation of the Heavenly Father's grief over the rebellion of his children, is peculiar to Luke. The prophetic declaration of punishment, h£ shall come and destroy these husbandman, appears from a compar- ison with Matthew to have been elicited from the people by Christ's question, and to have elicited in turn the involuntary response from the Pharisees, Ood forbid. 20-36. Concerning Tribute to Caesar. — Comp. Matt, 22 : 1.5-22 ; Mark 12 : 13-17. Verse 20 is peculiar to Luke, but accords with and per- haps is implied by the language of Matt. 22 : 15, 16. 27-40. The Sadducees Silenced. — Comp. Matt. 22 : 23-33 ; Mark 13 : 18-27. See notes on Matthew. Vers. 34-36 are peculiar to Luke, and give much more fully than Matthew or Mai-k Christ's reply. But this reply is preceded by a se- vere rebuke of the Sadducees reported by the other evangelists, but not by Luke. Marriage being ordained to preserve the human species, to which otherwise death would soon put an end, ceases with death. Those who are accounted worthy to obtain eternal life and the resurrection of the dead, i. e., the first resurrection (Rev. 20 : 6, 6), or the resurrection of life (John 5 : 29), be- come, not angels, but equal with tlte anrjels, in the two respects that they do not know death and do not marry. The last clause of ver. 36, are the children of God, being the children of the resurrec- tion, implies that it is their resurrection which gives them a right to be regarded as the children of God. It is this resurrection into the di\Tne likeness, for which the Psalmist aspired (Ps. 17 : 15) ; for which Paul strove (Phii. 3 : 11 ) ; for which John hoped (1 John 3 : 2). The last clause of ver. 38, /or ' all live unto him, is also peculiar to Luke. The meaning appears to be that only to men do the departed seem dead ; in the sight of God all are 136 LUKE. [Ch. XXL 42 And David himself saitii'' in tlie book of Psalms, The Lord said unto my Lord, Sit thou on my right hand, 43 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 disciples, 46 Beware " of the scribes, which desire to walk in Iqno^ robes, and love greetings' in the markets, and the highest seats in the synagogues, and the chief rooms at feasts ; 47 Which'' devour widows' houses, and for a show^ make long prayers : the same shall receive greater ■" damnation. CHAPTER XXL AND he looked up, and' saw the rich men casting their gifts into tlie treasury. 2 And he saw also a certain poor widow casting in thither two mites. 3 And he said, Of a truth I say unto you, that this poor widow hath cast in more J than they all. 4 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 goodly stones and gifts, he said, 6 As for these things which ye behold, the days will come, in thewhicli' there shall not be left one stone upon another, that shall not be thrown down. b Ps. no : ] ! Acts 2 : 34. ...c 1 Tim. 6 : 20. ...d M'lrk 12 : 38, etn....e ch. 1 2: 6....h ch. 10: 12, 14; James 3 : l....i Mark 12 : 41....J 2 Cor. 8 : 12 :43....flaH. 10:2; Matl. 23:U; 2 Tim. 3 : 6. . . .g 1 Thess. ..k Matt. 24 : 1, etc.; Mark 13 : 1, etc 1 ch. 19 ; 44, etc. living. The declaration of vers. 39, 40, is implied in Matt. 22 : 3i ; comp. Matt. 22 : 46. 41-44. The Pharisees Baffled. Comp. Matt. 33 : 41-46 ; Mark 12 : 35-37. See notes on Matthew. This question followed the question addressed to Christ by the lawyer, concerning the great commandment in the law. 4.5-47. DENtosrciATiON of the Scribes. — These verses embody a bare suggestion of a dis- course reported in full by Matthew (ch. 23). Some of the same thoughts and almost identical ex- pressions reported there in Matthew are given by Luke in other connections (Luke n : 42-54 ; 13 : 33-35). On the verses here, see Matt. 33 : 5, 6, 14, and Mark 13 : 38-40. For illustration of highest aeats in the synagogues, see Luke 11 : 43. Ch. 31 : 1-4. The Widow's Mites. — Comp. Mark 13 : 41-44, notes. Ch. 21 : 5-36. Discourse on the Last Days.— See Matt., ch. 34. This discourse was delivered apart to the disciples, perhaps only to Peter, James, John, and Andrew, and on the Mount of Olives over against JerusLilem (Mark 13 : s). The fuUest and most systematic report is afforded by Matt., ch. 34. For analy- sis of discourse, a brief statement of the dif- ferent interpretations, and notes on what is common to the three accounts, see Matthew. Matthew and Mark are very nearly identical ; though the verbal differences are such as to indicate that they are from independent sources. Luke's language is quite different, and though his report is least full of the three, and gives indications of not being by an eye and ear witness, it contains some matters not afforded by either of the other accounts. In the notes here I confine myself to these peculiar features. 5-6. This was said by the disciples as they, with Jesus, were leaving the temple. Comp. Mark 13 : 1, 3, notes. 7-11. They asked him. His disciples, pri- vately (Mark 13 : 3, note). For analysis of their ques- tion, which affords a key to the discourse, see in Matt. 34 : 3.— The time draweth near. That the temple site. Ch. XXL] LUKE. 127 7 And they asked him, saying, Master, but when shall these things be ? and what sign will there be when these things shall come to pass? 8 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 them. 9 But when ye shall hear of wars and commotions, be " not terrified : for these things must first come to pass : but the end is not by and by. 10 Then said he unto them,p Nation shall rise against nation, and kingdom against kingdom : 11 And great earthquakes shall be in divers places, and famines, and pestilences ; and fearful sights and great signs shall there be from heaven. 12 But before all these, they shall lay their hands on you, and persecute ^j/oa, delivering jok up to the syna- gogues, and into prisons,'" being brouglit before kings' and rulers for my name's sake. 13 And " it shall turn to you for a testimony. 14 Settle it therefore in your hearts, not to ' meditate before what ye shall answer : 15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay " nor resist. 16 And 'ye shall be betrayed both by parents, and brethren, and kinsfolks, and iriends ; and" some of you shall they cause to be put to death. 17 And ye shall be hated =" of all 7neti for my name's sake. 18 But? there shall not an hair of your head perish. 19 In your patience^ possess ye your souls. rhess. 2 : 3, 9, 10 ; 1 Jolin 4 : 1 ; 2 John 7. . . .n Rev. 1 : 3 1.1: 10.... r Acts 26 : 23....S Phil. 1 : 28 ; SThess. 1 : 6. :2; 26 : 10; R«v. 2 : 13; 6:9; 12: 11....X John 11 : M. . .0 Piov. .3 : 25, 26.... p Haggni 2 : 22.... q Acta 4 : 3; 6 : 18; 12 ; 4; 16 : 24; .t ch. 12:11 ; M«tt. 10:19....ii Ads 6: 10... v Micah 7 : 5, 6....W Acts 7 : 59 .y Matt. 10 : 30 1 Rom. 6:3, Heb. 10 : 36; James 1:4. is, the time of the second coming of the Mes- siah and the manifestation of his liingdom. These are the words with which the false pro- phets would endeavor to deceive the church. — There shall not be one stone left upon another that shall not be thrown down. The accompanying illustration shows how com- pletely this prediction has been realized. It is a view of the temple site as it now is, standing near and west of the present Mosque of Omar. The Temple of Herod has entirely disappeared, and its materials have been carried away and used in other buildings. — The end is not immedi> ately. The Greek word (^i^Stwc), here rendered 6?/ and by, is never so translated in the N. T. ex- cept here and in Luke 17 : 7. In both cases, the word immediately would better convey the mean- ing. The use of the phrase, "6y and by,''^ as equivalent to iinmediatdy, has become obsolete. The meaning is, tha,t the end of the world will not immediately follow the troublous times pre- dicted in the preceding part of this sentence. — Fearful sights and great signs shall there be from heaven. These words are not found In Matthew or Mark. Josephus gives an account of prodigies accompanying the destruction of Jerusalem, which may be a fulfillment of this prophecy. See Matthew, ch. 24, Prel. Note. These are not to be confounded with the signs mentioned in ver. 25. See on Matt. 24 : 29-31. 12-19. Compare Mark 13 : 9-11, and notes. Matthew's report is not so full, and contains nei- ther the directions nor the promises here given ; but parallel to them is Matt. 10 : 17-22 ; see notes there. — But before all these. That is, before the perfected fulfillment of this prophecy. The language here confirms the view maintained in the notes on Matthew, that Christ's prophecy in this chapter was not fulfilled by the destruction of Jerusalem and the dispersion of the Jewish nation. It still awaits its perfect fulfillment. — It shall result to you for a testimony. That is, the malice of Christ's foes shall be made by God a means of testifying to the faithfulness of Christ's disciples to him, and his faithfulness to his disciples. Thus the blood of the martyrs becomes the seed of the church.— Settle it in your hearts. The dangers, therefore, were to be a subject of premeditation, and for them they were to make preparation ; but for such dangers the Christian's preparation is that of the heait rather than that of the head, trust in God rather than shrewdness and self-trust. — Not to practice beforehand your defence. The original {TtQuutXtTact)) is used in classic Greek of the practice of a professional rhetorician of his declamation (see Sophocles, and authorities there cited) ; and I see no authority in the N. T. for our English version, though it is sanctioned by Robinson's Lexicon. The Lord does not prohibit premeditation ; but he directs his disciples to rest their defence not on the artifices of the rheto- rician, but on trust in God and the truth. — But I will give you both a mouth and wis- dom ; i. e., both wisdom to guide, and power of utterance. — Shall not be able to gainsay or withstand ; i. e., to speak against, for the disci- ples' arguments should be unanswerable ; or to counteract ; for the effect of their trial and de- fence should be only to promote the cause theii enemies sought to overthrow. In fact, some of the most eloquent and effective defences of Christianity have been the unpremeditated re- sponses of persecuted Christians in the hour of peril. For Scripture illustrations, see Acts 4 : 19, 20 ; 5 : 29-:32 ; 7 : 26.— But there shall not a hair of your head perish. Comp. Matt. 10 : 30. " Not literally but really true ; not corporeally, but in that real and only life which the disciple of Christ possesses." — (Alfo7-d.) But wejnay say more than this. It is literally though not corporeally true, that not a hair of their head should perish, since not a single suffering of any description, borne for Christ's sake, has per- ished ; the disciple, as the Master, shall see of the travail of his soul and be satisfied (isaUh 53 : ii). — In your endurance ye shall acquire your life. This is not a mere direction, as our 128 LUKE. [Ch. XXI. 20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21 Then let them which are in Judaea flee to the mountains ; and let them which are in the midst of it depart out ; acd let not them that are in the countries enter thereinto. 22 For these be the days of vengeance, that all* things which are written may be fulfilled. 23 But woe unto them'' that are with child, and to them that give suck, in those days ! tor there shall be great distress in the land, and wrath upon this people. 24 And they shall fall by the edge ot the sword, and sliall be led away captive into all nations : and Jerusa- lem" sliall 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 a Deut. 28 : 25, 48 ; Dau. 9 : 26, 27 ; Zech. 11:6; 14 : 1, 2 b Lam. 4 : 10 e Dan. 12:7; Rev. 11:2 d Roiu. 11 : 25. English version renders it, to keep the soul pa- tient in trouble, but a declaration that the Chris- tian obtains his true life by patient endurance of tribulation. The original Greek word rendered psitience {vTtouovij) is literally remaining under; hence the significance of the promise, applicable to aU ages of the church, is that true life is ob- tained, not by ingenious contrivances to escape from life's ills, but by patiently remaining under whatever burden£!hrist bids us carry for his sake. It therefore interprets such declarations as Isaiah 53 : 4, and is interpreted by such passages as Matt. 10 : 39 ; see note there. 20-24. And when ye shall see Jerusa- lem encompassed with armies. This sign of the approaching desolation is generally regarded as identical with Matt. 24 : 15. " When ye there- fore shall see the abomination of desolation spoken of by Daniel the prophet, stand in the holy place." This seems to me improbable. See note there. I should rather agree with Alford, that Matthew and Mark give the inner or domes- tic sign of the approaching calamity to be seen in Jerusalem and possibly in the temple itself, designated by the phrase Holy Place, while Luke gives the outward and contemporaneous state of things. An opportunity to flee was af- forded by the course of history. Cestius Gallus, the Roman prefect, made an attack on Jerusalem in the fall of A. d. 66, but was beaten off and re- treated. It was not till the beginning of a. d. 70, that Titus made his appearance before the walls of the city to inaugurate the final and successful siege. Thus time and warning were afforded to those that believed Christ's. prophecy of the ap- proaching desolation of the city ; and the early Christian writers tell us -that the Christians availed themselves of it and fled from the city, 80 that not one is known to have perished in the siege. — Let not them that are in the coun- try districts enter into it, i. e., into Jerusa- lem. Those that dwelt in the country might naturally, on the approach of the Roman legions, enter Jerusalem, either as a protection or to re- enforce it. This Christ's disciples are forbidden to do, for the reason stated in the next verse. — These be the days of vengeance, i. e., of divine vengeance. To resist the Roman army would therefore be fighting a vain battle against God himself. "We may call to mind the expres- sion even of a Titus : ' That God was so angry with this people, that even he feared His wrath, if he should sufEer grace to be shown to the Jews,' and how he refused every mark of honor on account of the victory obtained, with the at- testation that he had been only an instrument in God's hands to punish this stiff-necked nation, " — {Lange.) All things that are Avritten. The reference cannot be to Christ's previous intimations of the destruction of Jerusalem (joiin 2 : 19 ; Matt. 21 : 41 ; 23 : 38), for thCSC WCre UOt aS yet written. The language refers to O. T. prophe- cies, such as Lev. 26 : 14-23 ; Deut. 28 : 15, etc. ; 29 : 19-28 ; Dan. 9 : 26, 27 ; Zech., ch. 11 ; 14 : 42.— Distress in the land, i. e., of Palestine ; and Avrath (of God) upon his people, the Jews. Let them who wish to eliminate the conception of divine wrath from theology, consider whether they can eliminate such scenes as the destruction of Jerusalem from history. — They shall fall by the mouth of the sword, etc. For descrip- tion of fulfillment of this prophecy, see Matt. 24 : 21, note, and Prel. Note to that chapter. Over a million of Jews are said by Josephus to have been slain, and ninety-seven thousand to have been taken captive. — Shall be trodden doAvn of the nations (comp. Rev. ii ; a), until the time of the nations shall be fulfilled. There is no reason philologically for regard- ing the word Gentiles {l9vog) here as equiva- lent to Romans ; the ordinary significance in N. T. usage, is heathen nations. The language describes ajjtly the present and past condition of Jerusalem, which since the dispersion of the Jews has been under the feet of successive Gen- tUe nations, is so now, and is to remain so until the time of the Gentiles shall be fulfilled, i. e., not tiU they have fulfilled their mission as executors of divine punishment (so Oosterzee and Bengel), but till their time of trial and redemption is past, as the time of trial and redemption of the Jewish nation as a nation, was ended with the destruction of the holy city. So, substantially, Alford. The times of the Gentiles are the Gen- tile dispensation, just as the time of .Jerusalem is the Jewish dispensation ; the great rejec- tion of the Lord by the Gentile world, answers to its type, his rejection by the Jews. This being finished, the end of all things shall come, the time of which the destruction of Jerusa- lem was a type. So we have in Rev. 11 : 18. "The time of the dead," which is interpreted Ch. XXL] LUKE. 129 moon, and in the stars ; and upon the earth distress « of nations, with perplexity ; the sea and the waves roaring ; 26 Men's hearts failing them for fear, and for looking after those things which are coming on tlie earth : for the^ powers of heaven shall be shaken. 27 And then shall they see the Son of man coming ^ in a cloud with power and great glory. 28 And when these things begin to come to pass, then look up, and lift up your heads ; for your redemp- tion ^ draweth nigh. 29 And i he spake to them a parable ; Behold the fig tree, and all the trees ; 30 When they now shoot forth, ye see and know of your own selves that summer i j now nigh at hand. 31 So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. 32 Verily I say unto you. This generation shall not pass away till all be fulfilled. 33 Heaven J and earth shall pass away: but my words shall not pass away. e Dan. 12: l....f 2 Pet. 3 : 10-12 g Rev. 1 :7; 14 : 14 h Rom. 8 : 23.... i Matt. 24 : 32; Mark 13: 28....J Isa. 40:8; 51 : 6. there as the time "that they should be judged.'' 25-^8. I believe the language here to be parallel to, perhaps only a different report of, that in Matt. 24 : 27-31, and to be descriptive, not of signs which shall accompany the destruc- tion of Jerusalem, but of those to accompany the final coming of Christ, after a long period of tribulation. See Matt., ch. 24, Prel. Note. The direction of verse 28 must be regarded as ad- dressed through the then hearers to the uni- versal church, as indeed the whole prophecy is. Nor must we forget in interpreting it, that it was not the divine design that the disciples should know how long was to be the period of tribula- tion, that it was meant that the church in every age should live in expectancy of it, and that even Christ himself did not know the day and the hour (Matt. i3 : 32, note). — Aiid there shall be sis;ns in the sun, and in the moon, and in the stars. Compare the more definite language of Matt. 24 : 29. — And upon the earth dis- tress of nations. Literally, a shutting iiji, as of men in a besieged city. The world will be beleagured, and from it there will be no escape. Observe that in the original, the word here ren- dered nations, is that in verse 41 rendered Gen- tiles. In the destruction of Jerusalem the dis- tress fell upon the Jews, and was inflicted by the Gentiles ; in the time now spoken of (the time of the Gentile nations) the distress wiU fall upon them ; they will be the beleagured and the anxious. — With perplexity. They will doubt what the portents may mean, and their fear will be interspersed by the feeling that they know not what a day or an hour may bring forth. — The sea and the Avaves roaring. Natural signs on the earth will accompany those in the heavens. The picture is partially interpreted by what occurs during an earthquake on the sea- coast. — Men's hearts fainting (as in a swoon) for fear (of what they already see) and for expectation of those things coming upon the habitab'e globe. Not upon Judea or Pal- estine ; the original Greek word is never used with that limited sense in the N. T. See Matt. 24 : 13, 14, note. Clearly something more than any of the events, terrible as those were, which accompanied the destruction of Jerusalem, is indicated by the language here.— Then shall they see. Not merely the Jews but t?ie nations, i. e. the Gentile nations, shall see. It is not true that either Jew or Gentile recognized in the destruction of Jerusalem a sign of the truth that Jesus was the Christ. See Matt. 29-31, note ; and on the phrase "Son of man," Matt. 10 : 23, note. Comp. with the language here, Matt. 25 : 31 ; 26 : 64 ; Mark 14 : 62, where thrist uses analo- gous language, and where he indubitably refers to his final coming to judge the world. — And when these things begin to come to pass, i. e., the first appearance of the promised signs of Christ's final coming. — Look up an^l lift up your heads. The metaphor is of one sitting down in grief, with bowed head, who on the coming of succor lifts up the head, both to receive the word and let it awaken hope. — Be- cause your redemption draweth nigh. That coming of Christ which wUl fill the unbe- lievers with terror, wiU fill his own children with joy (Ps.ilm 90 : 11-13, with Rev. 1 : ?). For reasons partlj' indicated in the notes here, and more fully in the notes on Matt., ch. 24, it seems to me impossible to regard these verses (25-28) as merely a prophecy of the destruction of Jerusalem and the dispersion of the Jews. This, though a common orthodox interpretation, re- quires us to give to such language as that of verses 25 and 27 a meaning which belittles, if it does not positively falsify, Christ's words ; to attribute to the words nation (i&vo?) and earth (r>J? yt'ig) a meaning which they nowhere else bear in the N. T. ; to ignore the teaching of parallel passages of Scripture, and partly of Christ's own words elsewhere employed in describing his Second Coming ; and to ignore his explicit declaration in Mark 13 : 32, that he does not know when that Second Coming will take place. The language here and in Mat- thew should be compared with that of Rev. 6 : 12-17, and the remarkable parallel between Christ's prophecy and John's vision noticed. In both the sun and moon are darkened and the stars fall from heaven ; in one, the heavens are shaken, in the other, rolled together as a scroll ; in both, the powers of nature are shaken upon the earth ; here, the sea and waves roaring ; there, mountains and islands moved out of their 130 LUKE. [Ch. XXL 34 And take heed* to yourselves, lest at any time your hearts be overcharged withsurleiting,' and drunk- enness, and cares of this life, and so that day come upon you unawares. 35 P'or" as a snare shall it come on all them that dwell on the face of the whole earth. 36 Watch" ye therefore, and pray always, that ye may be 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 tem- ple ; and at night he went out, and abode in the mount '^ that is called the mount of Olives. 38 And all the people came early in the morning to him in the temple, for to hear him. k Rom. 13 : 12, 13 ; 1 The 1 6:6-8; 1 Pet. 4 : 7. . . .1 I.ia. 28 : 1-3 ; 1 Cor. 61 10. . . .m 1 Tliess. 5.2, S Pet. 3 : n Matt. 25 : 13 o ch. 20 : 35 p P». 1 : 6 q Jude 24 r John 8:1,2. 10; Rev. 16 : 15... places ; in both, the nations are represented as in fear and perplexity and faintheartedness, and endeavoring to escape from the besieged earth. I know not how any one can read the two accounts together and not be satisfied that John's vision was of that event which his Lord had previously described. 29-33. See notes on Matt. 34 : 0:2-35.— My words shall not pass away. Nothing ap- parently is so fugitive as words, and the words of Christ were spoken, not reduced to writing by him, or in his lifetime ; yet history has demon- strated the truth of this declaration, and his words have proved more enduring than monu- ments, temples, cities, or even civilizations, and shall in their influence outlast the world itself. Obsei-ve in the structure of this promise an addi- tional indication, that the prophecy here relates to the end of the world, not merely to the end of the Jewish dispensation. On the meaning of the word generation (ysifii) which would be better, rendered race, see on Matt 24 : 34. 34-36. These verses are peculiar to Luke. Parallel to them is Matt. 24 : 38-51, and Mark 13 : 33-37. In all these reports the practical lesson is the same, the duty of prayer and watch- fulness. The language interprets the more gen- eral direction in Matthew and Mark, "Watch ye, therefore ; " this watching is not in order to give the disciple a better and earlier apprehen- sion of the approach of the last day, but to guard against insidious dangers which threaten to make even the disciple of the Lord unpre- pared for it and for Him (Matt. 24 : 42, note). — Lest your hearts grow heavy. This expression is equivalent to wax gross in Matt. 13 : 15 ; see note there. — With surfeiting and drunk- enness and cares of this life. Two very incongruous vices are here mentioned, equally inconsistent with the spirit of true piety ; the one the vice of self-indulgence, the other that of worldly anxiety ; the one the vice of the spendthrift, the other that of a mere worldly thrift. Comp. Matt. 13 : 22, note.— And that day come upon you unforeseen. Not merely suddenly — it will come so to all — but unlookcd for ; or, as in our English version, rcn- awares, i. e., upon us while unwatchful, un- guarded, and so unprepared for its coming. — For as a snare shall it come. If the Bible afforded the material for foretelling, even approx- imately, the time of its coming, this would not be true. — On all them that dwell on the face of the whole earth. Clearly here our Lord is speaking, not of the destruction of Jerusalem, but of the last great day. And this is usually the meaning in the N. T. of the phrase thai day, when used absolutely, as here (Matt 22 : 42, note). — Watch ye, therefore, in every sea- son (ir Tturrl y.ctiQr'i). In prosperity, against the enticements of self-indulgence ; in adversity, against the encroachments of earthly cares. — Praying that ye may be accounted wo'-thy. Obserye, not be worthy, but reckoned wciliy. Here is the germ of that doctrine of jusufleation by grace through faith, of which we find the elaboration in Paul's epistles (Rom. 4 : 2-6). — To be made to stand before the Son of man. Not ^o stand, as in our English version ; the verb (ata^i'ivui) is in the passive, not the ac- tive yoice. We are not, and cannot be worthy, to stand before the Messiah ; but we may be ac- counted as worthy to be made to stand before him, by his grace. It is through Christ we have ac- cess by faith into the divine peace, in which we stand here against the wiles and assaults of the devil (Ephes. 6 : 13, u), and by that grace we are to be made to stand before him in the last great day (Jude 24), the evidence of our faith being our obedience, manifested in a life of watching and prayer. Comp. James 2 : 18. On the meaning of the phrase, " to stand before the Son of man," see Psalm 1:5; Mai. 3:2; John 2 : 28. On this whole admonition against forgetfulness of the Lord, and consequent self-indulgence and sin, compare Rom. 13 : 11-14 ; Ephes. 5 : 3-(J ; Col. 3 : 1-6. 37, 38. He Avas by day in the temple teaching; at night going out he bi- vouacked on the mount called of Olives. In that climate and at that season there was no hardship in sleeping in the open air, wrapped in his burnoose or cloak. Some nights he seems to have spent at Bethany (Matt. 21 ■. n), probably at the house of Martha and Mary. Bethany was on the other side of the Mount of Olives. — And all the people came early in the morning to him in the temple. This does not necessarily indicate anything more than curiosity on their part, and is not inconsistent with tlie subsequent demand for his cruciflxion. Such inflections of popular feeling are common, and in a city Ch. XXIL] LUKE. 131 CHAPTER XXIL NOW' the feast of unleavened bread drew nigh, which is called the Passover. 2 And ' the chiet priests and scribes sought how they might kill him ; for they feared the people. 3 Then" entered Satan into Judas surnamed Iscariot, being of the number of the twelve. 4 And he went his way, and communed with the chief priests and captains, how he might betray him unto them. 5 And they were glad, and covenanted '■' to give him money. 6 And he promised, and sought opportunity to betray him unto them in the absence of the multitude. 7 Then came the day " of unleavened bread, when the passover must be killed. 8 And he sent Peter and John, saying. Go and pre- pare us the passover, that we may eat. 9 And they said unto him, Where wilt thou that we prepare ? 10 And he said unto them. Behold, when ye are en- tered into the city, there shall a man meet you, bearing a pitcher of water ; follow him into the house where he entereth in. 11 And ye shall say unto the goodmau of the house. The Master saitli unto thee. Where is the guestcliam- ber, where 1 shall eat the passover with my disci|)les ? 12 And he shall shew you a large upper room fur- nished : there make ready. 13 And they v^'ent, and tbund as he had said unto them : and they made ready the passover. 14 And ^ when the hour was come, he sat down, and the twelve apostles with him. Matt. 26-2; Mark 14 : 1, elc, . . .t Ps. 2 ■ 2 ; Acis 4 : 27. . . .u M.Hlt. 26 14 , Mark 14 10, etc. . Juhu 13 : 2, 27 v Zed. M ■ i" w Exod., ch. 12. . .X Matt. 26 20 , Murk 14 17. thronged as Jerusalem was on Passover week, there may well have been two parties, one who admired and another who hated him. It was the nature of his teaching to awaken both love and hostility. These two verses are peculiar to Luke. They do not necessarily imply that Christ taught in the temple after this time ; and a comparison of the four Gospels shows that his invective against the Pharisees (Matt , cL. 23) was the last discourse delivered in the temple. See verse 39 there. Here Luke simply states in general terms what was Christ's habit during his brief ministry in Jerusalem. This was to teach in the temple by day, but to escaj^e from the multitude and seek repose in the country by night. Ch. 22 : 1-13. Preparation fob the Last Supper. — Parallel to Luke's account of the Last Supper is Matt. 26 : 1-3.5 ; Mark 14 : 1-31. See notes throughout on Matthew. John gives no account of the institution of the Last Supper, though he refers to it (john 13 • 2), and gives more fully than either of the other Evangelists a re- port of Christ's instructions to his disciples at that time (john, chaps. 14-16). Luke gives more fully than the other Evangelists Christ's direc- tions to Peter and John for the preparation of the Passover (vers, i-is), and alone gives the ac- count of the strife between the disciples which should be greatest (vers. 24-co). The instructions of vers. 35-38 are also peculiar to Luke. 1 , 2. See Matt. 26 : 1-5. Observe the indica- tion here and in ver. 6, that Christ was popular with the multitude, even in Jerusalem. The mob was one stirred up against him by the sedu- lous endeavors of the priests (Matt. 27 : is, 20). 3-6. See Matt. 26 : li-16, notes. The connec- tion in Matthew indicates the immediate occa- sion of the treachery of Judas, namely, his anger at our Lord's rebuke. On the character of Ju- das, see Matt. 27 : 3-10, notes. With the ex- pression here, TTien entered Satan into Judas, compare John 13 : 3, 37. No demoniacal posses- sion is indicated, nor any such Satanic control as violated the liberty of Judas, but just that influ- ence proceeding from the evil spirit against which Paul cautions us in Ephes. 6 : 12. 7, 8. Then came the day of unleavened bread, etc. The language is explicit that the Lord observed the Passover on tJie day on vhich it wax observed by other Jews, the 1-llh day of Nisan, when the lambs were slain in the temple to be eaten in the Paschal feast of that evening. I have no doubt that the chronology of the Synop- tics is in this respect to be accepted ; that the Lord's Supper was a tme Passover supper, not a special preparatory or prophetic feast, nor one celebrated out of the appropriate time ; and that the references to John, which are quoted in sup- port of the opposite view, are not, when thor- oughly considered, inconsistent with this one. See Note on Lord's Supper, Vol. I, p. 286. — Go and prepare us the Passover. On the nature of the preparation required, see Matt. 26 : 17, note. 9-13. There shall a man meet you bear., ing a pitcher of water. Doubtless a servant, the drawing of water being in the East a service usually performed by the servants or the women of the household. — Ye shall say unto the good man of the house. The master or owner of the house {uiy.ndianijni;). Durmg the Pass- over week hospitality was recognized as a uni- versal duty in Jerusalem ; pilgrims and strangers were received, and rooms were allotted to them for the celebration of the feast. But it is not probable that a room would have been given to entire strangers without previous arrangement, and the language which the disciples are m- strueted to use, The Master saith unto thee, seems to me clearly to indicate that the good man of the house recognized Jesus as Master ; in other words, was in some sense at least a dis- ciple. Whether Christ had previously arranged with him for the use of a room, or whether the instruction to Peter and John was founded whoUy on supernatural knowledge of the wel- 132 LUKE. [Ch. XXII. IS And he said unto them. With desire I have de- sired to eat this passover with you before I suffer : i6 F"or I say unto you, 1 will not any more eat there- of, until y it be fulfilled in the kingdom of God. 17 And he took the cup, and gave thanks, and said. Take this, and divide it among yourselves : 18 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 zV, and gave unto them, saymg, This Is my body, which is given for you : this do in remembrance of me. 20 Likewise also the cup after supper, saying. This cup is the new testament in my blood, which is shed for you. 21 But, behold, the hand of him that betrayeth me is with me " on the table. 22 And truly the Son of man goeth, as it was deter- mined : ti but woe unto that man by whom he is be- trayed ! 2j And they began to mquire among themselves, which of them it was that should do this thing. 24 And " there was also a strife among them, which of them should be accounted the greatest. 25 And he said unto them, The >" kings of the Gen- y cU. 14: 15; 1 Cor. 5 : 7, 8 ; Rtv. 19 :9....z 1 Cor. 10 : 16 ; II : 24, etc.... a Ps. 41 . 9; John 13 : 26... b ch. 24:46; Acts 1 Cor. 15:3 c ch. 9 : 4j ; Mark 9 : 34 d Matt. 20 : 25 ; Mark 10 : 42. come which would be accorded to him, we have no means of knowing. Jesus knew the projected treacheiy of Judas ; by confiding in this manner to Peter and John the preparation of the room, he prevented the possible interruption of the feast, since not even one of the disciples knew the place selected for their meeting. — The Mas- ter saith unto thee. The full message was, My time is at hand ; 1 will keep tlie Passover at thy house with my disciples (Matt. 26 : is) ; lohere is the guest-chamber, etc. The disciples alone ate with Jesus ; the host probably observed the Passover in another room with his own household. — A large upper room furnished. This upper chamber was a sort of guest-chamber, not in common use, where the ancients received com- pany and held feasts, and which was usually, though not always, in the upper story, and sometimes on or connected with the roof. This room was furnished, i. e., provided Avith a sup- per-table and couches. For illustration of table, and method of rechning, see Matt. 36 : ;."0, note. 14-'23. The Lord's Supper. Prophecy of Christ's Betrayal. — See Matt. 26 : 26-30; Mark 14 : 22-25 ; 1 Cor. 11 : 23-25. In com- paring these accounts, it must be remembered that Luke and Mark were not of the twelve, and therefore were not present. This may account in part for the diversity in chro- nology. Tor notes on the Lord's Supper, see Matthew, where the chronology is given. For notes on the prophecy of betrayal, see John 13 : 21-30. 15. Peculiar to Luke. The intensity of Christ's desire to eat this last Passover with his disciples, like his desire for their sympathy and prayers in his agony in Gethsemane (Matt. 26 : 37, 39, 4o), hints at the character of his love, as one which yearned for human sympathy and love. May we not say that he still earnestly desires to eat this supper with his disciples, and that every cold and formal celebration of this memorial service is, as it were, a personal disappointment and sorrow to him ? 16. Until it be fulfilled. The Passover was a prophecy of the Lord's Supper; that, in turn, is prophetic of the Marriage Supper of the Lamb (Matt. 26 : 29, note). 17. He took the cup. Not the one men- tioned in yerse 20. This cup preceded, that followed the supper. See account of Passover ceremonial, Matt. 26 : 26-30, Prel. Note. 18, 19. I will not drink of the fruit of the vine. In Matthew this expression is re- ported at the close of the meal ; here at the com- mencement. Perhaps Christ repeated it. As the verse stands here, it implies that Christ did not partake of the bread and wine ; but in Matthew the language is different, "I will not drink 7ie7ice- forth ; " and this is probably the meaning here. Verse 15 appears to me to imply that he partook as well as his disciples. For discussion of this question, see Matt. 26 : 26, note. 20. After supper. Not a cup of wine after the paschal supper was ended, but the cup of wine which, according to the Jewish ceremonial, closed the supper. See Matt. 26 : 26-30, Prel. Note, and Supplemental Note, § 2. 21-23. This occurred prior to the institution of the Lord's Supper, though during the begin- ning of the paschal meal (Matt. 26 : 21). The lan- guage here, "The hand of him that betrayed me is with me on the table," is not, therefore, con- clusive upon the difficult question whether Ju- das was at the Lord's Supper. On the whole, the balance of evidence is that he had left the room ; but, as only John mentions his departure, and John says nothing of the institution of the Lord's Supper, the question cannot be deter- mined with certainty. For notes on Christ's prophecy of his betrayal, see John 13 : 21-35, and Matt. 26 : 21-25. Ch. 22 : 24-30. CHRIST REBUKES HIS DISCIPLES' STRIFE. Tbub gbeatnbss is gbeatness op ser- vice. The reader must remember that Luke was not one of the twelve. He was not, therefore, pres- ent, and he gives no distinct note of time ; he merely indicates that a strife occurred at about this time, whether before or after the supper he did not perhaps know. The seats at the Oriental table were arranged in regular order, the seat nearest the master of the feast being the seat of honor. Contentions for the highest place were common. See ch. ll ; T-ll, note. I believe that Ch. XXII.] LUKE. 133 tiles exercise lordship over them ; and they that exer- cise autliority upon them are called benefactors. 26 But " ye sliall not be so : but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. 27 For whether is greater, he that sitteth at meat, or he that serveth ? is not he that sitteth at meat? buf I am among you as he that serveth. 28 Ye are they which have continued with me m my temptations.8 2Q And I appoint unto you a"" kingdom, as my Father hatn 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 desired" to have you, that he may silt' you as wheat : 32 But I "have prayed for thee, that thv faith fail not : and when thou art converted, strengthen " thy brethren. , 33 And he said unto him, Lord, I am ready to go with thee, both into prison, and to death. 34 And he said, I tell thee, Peter, the cock shall not e IPet. 6-3; 3 John 9, 10.... f John !.•) • 11, 14; Phil. 2 : 7....g Heh. 4 : 15....h ch. 15 ; 32; Malt. 25 : .34 ■ 1 Co- 9 • 25 • 1 Pel 5-4 i Rev. 19 :9....j MhH. 19 : 28 ; 1 Cur. 6.2; Rev. a t 2I....k 1 Pet. 5 : 8....1 Amo3 9 ■ amiss. 42 And he said unto Jesus, Lord, remember" me when thou com est into thy kingdom. 43 And Jesus said unto him, Verily" I say unto thee. To-day shalt thou be with me in paradise.f 44 And it was about the sixth hour, and there was a darkness over all the earth until the ninth hour. j ch. 17 : 34-36.... k Pa. 36 : 1....1 Jer. 5:3....in 1 Pet. 1 : 19....n Ps. 106 : 4, 5 ; Rom. 10:9, 10; 1 Cor. 6 : 10, II....0 Rom. 6 ; 20, 21. p 2 Cor. 12 : 4; Rev. 2: 7. exemplification of our Lord's instruction to his followers, "Pray for them which despitefully use you." — They parted his raiment, etc. See John 18 : 23, 24, notes. 35-37, Comp, Matt. 37 : 89-i4, notes. The statement that the soldiers mocked him, is pecu- liar to Luke. On the offering of the vinegar in mockery, see Matt. 27 : 47-i9, notes. Alford re- gards this as distinct from the incidents there narrated. "It was about the time of the mid- day meal of the soldiers, and they in mockery offered him their pasca or sour wine, to drink with them." But I see no reason for this sup- position, nor even how such an offering to the thirsty sufferer can be regarded as a mockery, except in some such connection as is indicated in the accounts of the other Evangelists. 38, On the variation in the four reports of this inscription, and on Pilate's refusal to modify it, see John 19 : 19-22, notes. 39-43. This incident of the penitent thief is recorded only by Luke. Matthew and Mark represent both malefactors as reviling Christ. On the reconciliation of this discrepancy, see Matt. 27 : 44, note.— If thou be the Messiah. The language of the brigands (Matt. 27 : 38, note) here and in verse 42, indicates that both were Jews. They were probably Galilean zealots, who believed in a coming Judean kingdom, made their patriotism a cover for robbery and murder, and had finally been arrested and con- demned. It is a reasonable hypothesis that they belonged to the band of which Barabbas was the leader. On the character of this band, see Mark 15 : 7. In that case, the outbreak for which they were condemned, had taken place in Jerusalem, and had been accompanied by murder (ch. 23 : 19). — Dost thou not then tear God because we are in the same condemnation ? The brig- ands and Jesus were condemned to death on the same charge, viz., sedition against the Roman government (ch. 23 : 2). The one brigand, because Christ was subject to the same condemnation and punishment, makes that fact an occasion of reviling his claim to be Messiah ; the other de- clares that it is known to them both that Christ's condemnation was unjust, that he had no share in their violence or their seditious designs. — This man hath done nothing amiss. This was more true than he thought. Comp. John 8 : 46 ; 1 Pet. 2 : 22. Observe in the language here an important testimony, if one were needed, to the injustice of the sentence pronounced against Jesus by the Roman governor. — When thou comest in thy kingdom. Not i7ito thy kingdom (iig), but in thy kingdom (ji). Parallel to this expression is Christ's own language re- specting himself (Matt. 25 : 31), "When the Son of man shall come in his glory." Comp. Col. 3 : 4. The dying brigand refers to a future and glo- rious coming of Christ, as a revealed and recog- nized Messiah, of which coming the ancient prophets had spoken, and to which Christ in both public and private instructions, had expli- citly and repeatedly referred. It is hardly possi- ble that the petitioner would have used this lan- guage if he had not been a Jew and known some- thing of Jesus prior to this time, by reputation if not personally.— To-day shall thou be with me in paradise. Observe how the promise of grace transcends the prayer of penitence. The repentant brigand only asks a remembrance in some far future day in Christ's second coming ; Christ promises a remembrance to-day. The construction which joins "to-day," with, "I say unto thee," rendering the declaration, "I, to- day, say unto thee that thou shalt be {i. e., at some future time) with me in paradise," only deserves mention as a curious illustration of the extent to which perversion of Scripture has been carried, for the purpose of avoiding its real or supposed inconsistency with preconceived sys- tems of theology. We must look, not to the literature of later patristic theology, nor to that of Jewish scholas- ticism, but to the usage of the common people in Palestine, for an interpretation of this word paradise, and so for the meaning of this promise ; for only thus shall we understand it as the thief would have understood it. The word is of Per- sian origin, and signifies beautiful land. It is said {Kitto) to have first appeared in Greek liter- ature about 400 B. c, and is employed in the Septuagint as a term to designate the first abode of man, the Garden of Eden. Hence it came to be employed as a designation of the future home into which the holy will be admitted by the grace of God, and thence, in Jewish popular be- lief, as the name of that portion of Hades, or the abode of the dead, in which the patriarchs and Ch. XXIIL] LUKE. 143 45 And the sun was darkened, and the veil of the temple was rent in the midst. 46 And when Jesus had cried with a loud voice, he said. Father, into 1 thy hands I commend my spirit: and"^ having said thus, he gave up the ghost. 47 Now when the centurion sav/ what was done, he glorified God, saying, Certainly this was a righteous man. 48 And all the people that came together to that sight, beholding the things which were done, smote their breasts, and returned. 49 And all his acquaintance, and the women that followed him from Galilee, stood afar" off, beholding these tilings. 50 And, behold, there -was a man named Joseph, a counsellor ; and he was a good man, and a just : 51 (The same had not consented to the counsel and deed of them ;) he wrji' of Arimatliea, a city of the Jews: who ' also himself waited for the kingdom of God. 52 This man went unto Pilate, and begged the body of Jesus. 53 And he took it down, and wrapped it in linen, and q Ps. 31 : 6 ; 1 Pet. 2 : 23 r Matt. 27 : 60, etc. ; Mark IB : 37, etc. j John 19 : 30. . . .s Ps. 38 : 11 ; 142 : 4 t ch. 2 : 25, 38 ; Mark 15 : 43. prophets dwelt, and into which the saints were believed to enter to await the final judgment and consequent admission to their everlasting home. Hence to repose in Abraham's bosom (Luke le : 23), was to have a high place of honor in this abode of the blessed. This brigand would then have understood Christ's promise as one of immediate entrance into a state of conscious peace and joy. The promise throws little light on the question of an intermediate state, for there was no time to correct erroneous or even superstitious ideas concerning the future. But it is certainly incon- sistent with (1) the Roman Catholic doctrine of purgatory ; for if ever one needed the fire of dis- cipline to purge away the evil of his nature and atone for that of his life, this tardily repentant brigand did ; (3) the doctrine of an unconscious state between death and the judgment ; for this promise was to be fulfilled, not in the future, but to-day ; (3) the idea of a mere gradual devel- opment going on in the next life from the stage of progress reached by habit of life and educa- tion in this ; for then this brigand would have entered on that development at almost the low- est point in the scale. This promise can be reconciled with the facts subsequently stated of Christ's resurrection and appearance to his disci- ples, only by the reasonable supposition, appa- rently confirmed by other passages of Scripture (1 Pet. 3 : 18, 19 ; 4 : 6), that Christ entered immedi- ately after death into paradise, and remained with the dead, during the time when, to sight, he appeared to be reposing in the grave. This, too, accords with his declaration that to those that believe in him, and much more therefore to him- self, there is no such thing as death (john 11 : 26). In respect to the spiritual lessons of this inci- dent, observe, (1) That the penitent thief illus- trates true repentance and faith ; repentance in the confession, "We receive the due reward of our deeds ; " faith in the appeal, " Lord, remem- ber me when thou comest in thy kingdom." At a time when even the disciples despair of that kingdom, and lose faith in the king, this man hopes for the one and trusts in the other ; (3) that Jesus Christ illustrates this nature of divine mercy. Though one's whole life has been wasted and misspent, there is divine forgiveness and redemption to the penitent and believing soul, who has nothing to carry to Christ but his need ; (3) that the lesson is often misread. There is no evidence that this brigand had ever known personally of Jesus Christ before, and therefore in this acceptance of his tardy repent- ance there is no encouragement for those to whom Christ is presented in life and health, and who deliberately reject him, with an expectation of accepting his redemption at the last. " He who pardons the sinner that repents, will grant no repentance to the siimer that presumes." — {Augustine.) Comp. note on Parable of the La- borers, Matt. 20 : 1-16. (4.) That the Gospel is both a savor of life and of death (2 Cor. 2 .- lo). To both malefactors Christ crucified is presented ; one is hardened, and blasphemes; the other is softened, and prays. 44-46. On the discrepancy in time between the statement here and in John 19 : 14, see note there. On the nature and significance of the supernatural darkness and the rending of the veil here mentioned, see on Matt. 37 : 45, 51-53. The rending of the veil took place, according to Matthew's more precise account, not at noon, but at 3 p. M. ; the darkness lasted from noon till 3 p. M., and was followed by an earthquake. The cry "with a loud voice" was that reported by Matthew and Mark, "Eli, Eli, lama Sabach- thani ; " this was followed by the words, re- ported only by John, "It is finished;" the words here reported, "Father, into thy hands I commit my spirit," were Christ's last words. They do not seem to me to justify the inference of Alford, that his death was " a determinate delivering up of his spirit to the Father," if I understand aright his meaning, viz., that Christ's death was a voluntary act of his own divine will, and not a succumbing of the power of nature to grief and exhaustion. The language is appropriate for any child of God, whose death, if it be in consciousness, should always be a calm and trustful committal of the soul to the Heavenly Father. The language is borrowed from Ps. 31 : 5 ; comp. Acts 7 : 59. On the physi- cal cause of Christ's death, see John 19 : 34, note. 47-49. See notes on Matt. 37 : .54-56. Ver. 48 is peculiar to Luke, and shows that the centurion was not the only one afiected by the darkness and the earthquake. 144 LUKE. [Ch. XXIV. laid it in a" sepulchre that was hewn in stone, wherein never man beiore was laid. 5d And that day was the ' preparation, and the sab- batn drew on. 55 And the women *' also, which came with him from Galilee, followed after, and beheld the sepulchre, and how his body was laid. 56 And they relumed, and" prepared spices and ointments ; and rested the sabbath day, according y to the commandment. CHAPTER XXIV. OW^ upon the first day of the week, very early in the morning, they came unto the sepulchre, N bringing the spices which they had prepared, and cer- tain 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 Jesus. 4 And it came to pass, as they were much perplexed thereabout, behold,^ two men stood by them in shin- ing garments : 5 And as tiiey were afraid, and bowed down ikeir faces to the earth, they said unto them. Why seek yc the living among the dead ? 6 He is not here, but is risen : remember how he spake '' unto you when he was yet in Galilee, 7 Saying, The Son of man must be delivered into the u Isa. 63-9 V Matt. 27 : 62 w verse 49 ; ch. 8:2 x Mark 16 : 1 y Exod. 20 : 8-10. . . z Matt. 28 : 1, etc. ; Mark 16 : 2, etc. ; John 20 : l,etc....a John 20 : 12; Acts 1 : 10....b ch.9 : 22; Matt. 16 : 21 ; U : 22,23; Marks : 31 ; 9 : 31 ; John 2 : 22. 50-56. The Burial of Jesus. — Comp. Matt. 27 : 57-61 ; Mark 15 : 42-47 ; John 19 : 36-42. See John for notes on what is common to the four Evangelists. — A counsellor. A member of the Jewish Sanhedrim. — A good man and just. Peculiar to Luke. Mark only describes his position ; Luke his character. — The same had not consented to the counsel and deed of them. That is, of the Sanhedrim. The report of the trial indicates that the con- demnation of Christ was unanimous (Mark 16 : 64) ; the implication, therefore, is that Joseph was not present.— The sabbath was approaching. The Sabbath began at sunset (Lev. 23 : 32). It was then not quite sunset. The Greek {inupuiay.w)., to dawn^ is here used metaphorically for, to ap- proach. Ch. 'li : 1-53. THE RESURRECTION AND ASCENSION. He that HON DBS Cheist crucified finds Christ RISEN. — Seek not the livinq Christ in the tomb of THE dead past. — Seek not living friends in the habitations of the D3AD. — COMMUNING ABOUT Christ leads to communion with Christ.— Faith in Christ as an rNSPiBED prophet and faith in Christ AS A divine Redeemer contrasted. — Christ's fa- miliarity with the Old Testament.— His inter- pretation OF the Old Testament. — Christ comes TO those that invite him ; HE PASSES BY THOSE THAT DO NOT. — Christ reveals himself in the breaking OF BREAD. — Christ's resurrection body chaeac- terizbd.— The mission of Christ's church defined BY its Lord. Preliminary Note. — The four Gospels give four very different, though not inconsistent, ac- counts of the events connected with and subse- quent to the resurrection. For a tabular state- ment showing these differences, and a probable harmony of the three accounts, see Vol. I, p. 330. Godet suggests an ingenious explanation of the difference. "As friends, who for a time have traveled together, disperse at the end of the journey, to take each the way which brings him to his own home, so in this last part the pe- culiar object of each Evangelist exercises an in- fluence on his narrative yet more marked than before." Thus he supposes that Luke prepares for the account of the growth of the Christian work which he intends to give in Acts ; Matthew closes his demonstration of the Messiahship of Jesus by an account of the great commission ; Mark shows the glory and activity of Christ co- operating from heaven with his disciples ; John perfects his history of the development of faith by his account of the victory of faith over unbe- lief, as in the case of Thomas. This view, how- ever, seems to me more ingenious than sound ; it attributes a definite dogmatic purpose to each of the Evangelists which is foreign to the art- less and simple character of their narratives. I should rather believe that each historian has re- corded those events of which he was personally cognizant, or which he heard from eye-witnesses, and only those, without any attempt to make a complete or a connected narrative of the events subsequent to the crucifixion. 1-3. Compare Matt. 28 : 1-8, note.— Very early in the morning. Literally, in the deep davm, i. e., just at the beginning of the, dawn. Comp. Mark 16 : 3 with John 20 ; 1, and see Matt. 28 : 1, note. — They came unto the sep- ulchre. These were Mary Magdalene and Mary the mother of Joses (Matt. 28 : 1), Salome the mother of James and John (Mark 16 : 1), and Joan- na the wife of Chuza, Herod's steward (ver. 10 ; comp. ch. 8 : s). — Bringing the spices. To com- plete the anointing of the body, which had been interrupted by the sabbath. See Mark 16 : 1, note. The Christian disciples were still Jews, and not even their reverence for their Lord seemed to them to justify breaking over the rigorous rules of Rabbinical sabbath observance. —They found the stone rolled away. This stone was a circular door closing the entrance to the tomb. See Mark 16 : 2-4, note and illustra- tion. 4-7. They Avere much perplexed. To know what had become of the body. — Two men. Described in Mark and Luke as men, ac- cording to their appearance ; in Matthew and John as ani/cls, according to the reality. — Bowed Ch. XXIV.] LUKE. 145 hands of sinful men, and be crucified, and the third day rise again. 8 And tney remembered his words, 9 And returned from the sepulchre, and told all these things unto the eleven, and to all the rest. 10 It was Mary Magdalene, and = Joanna, and Mary the mother of James, and other zuomen that were witn them, which told these things unto the apostles. 11 And their words seemed to them as idle tales,* and they believed them not. 12 Then " arose Peter, and ran unto the sepulchre : and stooping down, he beheld the linen clothes laid by themselves, and departed, wondering in himself at that which was come to pass. 13 And behold, two^ of them went that same day to a village called Emmaus, which was from Jerusalem about tlireescore furlongs. 14 And they talked together of all these things which had happened. 15 And it came to pass, that, while they communed ^ together and reasoned, Jesus himselt drew near, and went with them. 16 But their eyes were holden,'' that they should not know him. 17 And he said unto them. What manner of commu- nications are these that ye have one to another, as ye walk, and are sad ? 18 And the one of them, whose name was Cleopas,' answering said unto him. Art tliou only a stranger in Jerusalem, and hast not known the things which are come to pass there in these days ? : 2; Job 9: 16; Ps. 126 : 1 ; Acts 12 : 9. 15.... e John 20: 3, 6....f Mark 16: 12. 16 ; Matt. 18 : 20 h John 20 : 14, 15 ; 21:4 i John 19 : 25. 36; down their faces to the earth. A form of salutation used among tlie Orientals before a su- perior. — Why seek ye the living among the dead ? Christ is the Living One. It is still a mistaken and a misleading love, which goes into the past and seeks him only there ; which stops at the cross and at the tomb, forgetting that the Lord is risen (Rom. 5 : lO; 2 Cor. 5 : 16). The angels' question addresses itself also to every Christian mourner whose heart goes with the body to the grave and seeks among the dead those who are among the living. — When he was yet in Gal- ilee. The women were from Galilee ; this lan- guage, therefore, brings to their recollection Christ's prophecies of his Passion and his resur- rection in that most joyous period of his minis- try. For those prophecies, see marg. refs. 8-11. They remembered his Avords. These had never been fully comprehended (Mark 9 : 10; Luke 18 : 34), and had therefore passed, not indeed wholly from the disciples' memory, yet from their thoughts. The meaning of these prophecies was interpreted by events, and so they were recalled. — Told all these things. This is not inconsistent with Mark 16 : 8, " Nei- ther said they anything to any man." On their way to tell the disciples they said nothing to any whom they met upon the road. — Mary Magdalene, etc. See on ver. 24. — Seemed to them as idle tales. One of the many evi- dences that the disciples were not anticipating the resurrection of their Lord, and quite conclu- sive against Kenan's theory that they were easi'y imposed upon by their own imaginations. On the contrary, they were skeptical and despairing (Mark 16 : 10-14; John 20 : 9, 11-13, 24, 25). 13. Compare John 20 : 1-10. Luke gives from the accounts of others a brief and imperfect ref- erence to an event reported much more fully by John, who was an eye-witness. 13, 14. The account of the appearance of Christ to the two disciples on their walk to Em- maus is referred to by Mark (ch. le : 12), but is otherwise peculiar to Luke. The narrative is apparently derived from an eye and ear-witness ; the graphic and pictorial details Indicate this. Alford supposes Luke's informant to have been Cleophas, the other disciple not being named, perhaps because not known to Luke. The the- ory that the other disciple was Luke himself, though defended by Godet, seems to me incon- sistent with Luke's introduction (ch. 1 : 1-4). — A village called £mmau$. There were three places in Palestine bearing this name, one on the Sea of Galilee, another on the Philistine plain, and this village, six or eight miles from Jerusa- lem, and referred to by Josephus {Wars of the Jews, 7 : 6, 6). This Emmaus is the only one mentioned in the Bible. Scholars are disagreed in respect to the location of this village. It is variously placed at Kubeibeh, about nine miles north-west of Jerusalem, at Kolonieh, about four mUes east-south-east from Jerusalem, and at Kuriet-el-Enab, north-west of Jerusalem. The furlong was equivalent to 606 feet, making the distance as indicated by Luke about seven miles. 15-17. While they communed together and reasoned. Rather, talked and inquired. The Passion and reported resurrection of Christ were the themes of their conversation, and their spirit was that of seekers after the truth. — Their eyes were holden. This was their own sub- sequent explanation to themselves of their fail- ure to recognize their Lord. It would be idle to attempt any other interpretation of the fact than Christ's will ; he did not choose to be rec- ognized. According to Mark he appeared to them "in another form" (Mark 10:12). So Mary thought him to be the gardener until he spoke her name (John 20 : 15, le).— That they should not know him. The original implies result rather than purpose, and may be rendered, 80 that they did not knoiv him.— And are sad. Their sadness showed itself in their counte- nances. For the nature of their feeling, see ver. 21, note. 18-24. Cleophas. According to John 19 : 25, the mother of James and Joses was the wife of Cleophas ; according to Matt. 10 : 3, the father of James was Alphasus. The two words are 146 LUKE. [Ch. XXIV. 19 And he said unto them, What things ? And they said unto him, Concerning Jesus of Nazareth, which was a J prophet mighty '' in deed and word before God and all the people : 20 And ' how the chief priests and our rulers deliv- ered him to be condemned to death, and have crucified him. . 21 But we trusted that it had been ™ he which should have redeemed Israel ; and beside all this, to-day is the third day since these things were done. 22 Yea, and certain women" also of our company made us astonished, which were early at the sepul- chre : 23 And when they found not his body, they came, saving, that they had also seen a vision of angels, which said that he was alive. 24 And certain" of them which were with us went to the sepulchre, and found it even so as the women had said : but him they saw not. 25 Then he said unto them,P O fools, and slow of heart to believe all that the prophets have spoken ! 26 Ought 1 not Christ to have suffered these things, and to enter' into his glory ? 27 And beginning at Moses,' and all the prophets,' he expounded unto them in all the scriptures the things concerning himself 28 And they drew nigh unto the village whither they went : and he " made as though he would have gone further. 2g But they constrained him, saying. Abide with us : for it is toward evening, and the day is far spent. And he went in to tarry with them. i ch. 7 : 16; John 3 ; 2; Acts -2 : 22 k Acts 7 : 22 I ch. 23 : 1 ; Acts 13 ; 27, 28 m ch. 1 ; 68 ; Acts 1:6 n vers. 9, IO....0 verse 12 p Heb. 5 : 11, 12 q verse 46 ; Acts 17 : 3; Heb. 9 : 22, 23 r 1 Pet. 1:3, 11 s verse 44; Acts 3 : 22 t Acts 10 ; 43 ; 26 : 22 u Gen. 32 : 26 ; Mark 6 : 48. only different forms of the same Hebrew word. Hence the supposition that Cleophas and Alphse- us are the same. But it is not certain that the disciiDle here named is to be identified with the father of James and Joses. Nothing else is known of him. — Art thou only a stranger in Jerusalem ? The language* of Cleophas inci- dentally confirms the report in Matthew of the great darkness and the earthquake which accom- panied the crucifixion ; for there was nothing remarkable in the simple execution of a Jew in Jerusalem. Had the crucifixion not been ac- companied by extraordinary portents, the seem- ing ignorance of the unknown would not have surprised Cleophas. — What things ? Christ does not ask in order to know their thoughts ; but in answering him they reveal to themselves the limits of their faith and the bitterness of their disappointment, and prepare the way for him to instruct them in the Scriptures. — Which was a prophet * * * but we hoped that it had been he, etc. First they declare their unshaken conviction in the prophetic and inspired character of their Master; then they describe the hope which they had entertained that he was the promised Messiah — a hope utterly over- thrown by his crucifixion. It was this ruin of the very foundations of their religious faith which filled the souls of the disciples with unut- terable anguish. They could not 'distrust the Jesus whom they knew and loved ; but they A:wew that he was dead, and his life and the hopes which they had built upon it were of the past ; they could not conceive that a crucified prophet was the Redeemer and King of Israel. — Certain Avomen also * * * came, saying that they had also seen a vision of angels, which said that he was alive. "Hearsay of a hearsay. This form shows how little faith they put in those reports." — {Oodet.) — Compare ver. 11, note and refs. there. — And certain of them which were with us went to the sepulchre. The language of ver. VZ would lead to the impression that Peter went alone ; the language here recognizes the fact that he had a companion, as reported in John 20 : 1-10. 25-29. O unthinking, and slow of heart to believe all that the prophets have spo- ken. Christ points out the two fruitful causes of religious error, (1) lack of personal, individual, independent thought, the habit of taking with- out consideration the traditional views and in- terpretations of the church ; (2) reluctance to receive truth which is opposed to pride and pre- judice ; in other words, intellectual sloth and spiritual torpor. The disciples did believe much tha; the prophets had spoken, but they did not believe all, partly because they had not made an independent study of those prophecies, partly because they were not willing to receive the doctrine that true victory is achieved only by self-sacrificing love. — Ought not the Messiah to have suffered these things ? That is. Were not these sufferings necessary to the fulfillment of O. T. prophecy? See Isaiah, ch. .53. — And to enter into his glory ? That is, through self- sacrifice ; for the glory of love is the glory of self-sacrifice. See Phil. 2 : 9-11 ; Heb. 2 : 10, 18. — And beginning at Moses * * * he ex- pounded unto them in all the Scriptures the things concerning himself. As he could not have had a complete copy of the O. T. Scriptures with him, since the manuscript copy would have been too bulky for that purpose, this passage indicates a very thorough, perhaps even a verbal, knowledge of the Bible. Ilis treatment of the O. T. here also indicates both his recognition of its inspired character and di- vine authority, and its essential prophetic char- acter as a book of preparation for the clearer revelations of divine love and law in the life and teachings of Christ himself. What he expounded was the things concerning /iim.srf/'. "The whole Scriptures arc a testimony to Him ; the whole history of the chosen people, with its types, and its laws, and its prophecies, is a showing forth of Him ; and it was here the whole that He laid out before them. This general leading into the Ch. XXIV.] LUKE. 147 30 And it came to pass, as he sat at meat with them, he " took bread, and blessed zV, and brake, and gave to them. 31 And their eyes were opened, and they knew him ; and he vanished out oi their siglit. 32 And they said one to another, Did not our heart bum™ within us, while he talked with us by the way, and while he opened to us the scriptures? 33 And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, 34 Saying, The Lord is risen indeed, and hath " ap- peared to Simon. 35 And they told what things were done in the way, and how he was known of them in breaking of bread. 36 Andy as they thus spake, Jesus himself stood in the midst of them, and saith unto them. Peace be unto you. 37 But they were terrified and aflFrighted, and sup- posed ^ that they had seen a spirit. 38 And he said unto them. Why are ye troubled ? and why do thouglits arise in your hearts? 39 Behold my hands and my feet, that it is I myself: handle me, and see ; for a spirit nath not flesh and bones, as ye see me have. 40 And when he had thus spoken, he shewed them his hands and his feet. 41 And while they yet believed " not for joy, and wondered, he said urito them. Have '' ye here any meat? 42 And they gave him a piece of a broiled fish, and of an honeycomb. 43 And he took zV, and did eat ■■ before t"hem. 44 And he said unto them. These'' are the words which I spake unto you, while I was yet with you, Ps. 39 : 3: Jer. 20 : 9 ; 23 : 29 x 1 Cor. 15 : 5 y Mark 16 : U, eec. ; J.->hn 20 : 19, etc. 45 : 26 b John 21 : 6, etc c Acts 10 -41 d Mutt. 16 : 21. Mark 6 : 49 a Gen. meaning of the whole, as a whole, fulfilled in Him, would be much more opportune to the place and time occupied than a direct exposition of selected passages." — {AlJ'ord.) — He made as thou£ch he would have gone further. Not a deception ; he would have gone further had they not constrained him. The delicacy of Christ's love forbids his intrusion of himself uninvited. Had the disciples been satisfied with the disclosures of truth already made to them, they would not have received the fuller disclo- sure of Christ himself. "Every gift of God is an invitation to claim a greater. Grace for grace (John 1 : is). But most mcu stop very quickly on this way, and thus they never reach the full blessing (2 Kings 13 : 14-19)." — {Oodct.) — Abide Avith us, i. c, for the night. — To tarry with them. As if to do so. 30-32. He took bread and blessed it. Taking position as the householder, not as a guest. So, when we invite him to come in and sup with us, he becomes our host (Rev. 3 : 20). — And their eyes were opened. In this familiar act there was that which brought him to their minds. It was thus the natural means to make him known to them, which was especially chosen by him for that purpose. There is no reason whatever to regard this bread-breaking as a cel- ebration of the Last Supper, though the Roman- ists so regard it, and cite it in defence of the doctrine that only one kind is to be distributed to the laity. — Did not our heart burn within us. A graphic suggestion of the warmth en- kindled by his words. — While he opened to us the Scriptures. ^\'hich had been to them before as a closed book. 33-35. And they rose up the same hour. Eager to tell the news. — Found the eleven gathered together, and them that were with them. This appears to have been an evening service in which the apostles, or some of them, had gathered the other disciples to communicate to them the story of the resurrec- tion. This meeting is probably the same as that described in John 20 : 19-23. Both were held the first day of the week, in the evening ; in both assemblages Christ suddenly appeared ; and in both he overcame their fear and skepticism by showing them the wounds in his hands and feet. 3G-40. Jesus himself stood in the midst. Though the doors were shut for fear of the Jews (John 20 : 19). — Peace be unto you. A common Jewish salutation. — But they were terrified and affrighted. The two words are used sim- ply to emphasize the fact of their fear. — Why are ye agitated ? and why do question- ings arise in your hearts ? He first seeks to pacify them, then to instruct them. Their ter- ror and their questionings show how little they were prepared for his appearance, and how small was their faith in, or at least their realization of his resurrection.— Behold my hands and my feet. « * * handle me and see; for a spirit hath not flesh and bones, as ye see me have. He showed them the print of the naUs in his hands, and the sword-thrust in his side. This throws some light on the subse- quent language of Thomas (John 20 : 25) ; he desired the same evidence which had been vouchsafed to his co-disciples. Christ's language here shows clearly that his body after the resurrection was his natural earthly body. I believe that he re- tained it until the ascension, when it was changed "ma moment, in the twinkling of an eye," and the corruptible put on incorruption and the mor- tal put on immortality. His entrance into a room through a closed door, with a natural body, is no more inexplicable than his walking upon the water ; it was simply a miracle. If this opinion be correct, then in his ascension, as in his resurrection, Christ was the "first-fruit," illustrating both the resurrection of the dead and the mysterious change which Paul tells us will take place in the bodies of the living at the last day (1 Cor. is : 51-53). 41-43. And while they yet believed not for joy. First fear, then joy, produced skepti- cism ; they were too excited calmly to consider 148 LUKE. [Ch. XXIV. that all « things must be fulfilled, which were written in the law of Moses, and in the ' prophets, and in the psalms,^ concerning me. 45 Then opened he their understanding, that they might understand the scriptures, 46 And said unto them, Thus it is written, and thus it behoved Christ '' to suffer, and to rise ' from the dead the third dav : 47 And that repentance and J remission of sins should be preached in his name among all nations, beginning at Jerusalem. 48 A nd 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 up his hands, and blessed them. 51 And it came to pass, while he blessed them, he was parted from them, and carried™ up into heaven. 52 And " they worshipped him, and returned to Je- rusalem with great joy : 53 And were contmually in the temple, praising" and blessing God. Amen. e ch. 21 : 22; Acts 3 : 18 ; 13 : 27, 33 f verse 27 g Ps. 22, 90, etc h Isa. 53 : 3, 6 ; Acts 4 : 12 i 1 Pet. 1 : 3 j Acts 5: 31 ; 13:38 k Acts 1 :8....1 Isa. 44 : 3; Joel 2: '28, etc. ; Acts 1 :8; 2: 1-21.... m Acts 1 :9; Heb. 4 : 14 ...n Matt. 28 : 9, n....o Atia2 :46, 47;5:42. and intelligently to understand and receive the truth that their Lord, though crucified, had con- quered death, and thus had proved himself a greater King and a mightier Messiah than they had ever dreamed of. — And he took it and did eat before them. Another evidence of his bodily resurrection. If his were a spiritual body this eating would have been but a pretence. 44-49. In these words Luke gives a summary of the events and teachings prior to the ascen- sion. This is a much more reasonable interpre- tation than the hypothesis that he believed that the ascension took place immediately after the resurrection, and at the close of this interview with the disciples, on the very evening of the day on which Christ rose from the dead. For in Acts 1 : 3 Luke distinctly avers that Christ for forty days after his resurrection was seen by his disciples, and taught them. If, as is maintained by the rationalistic commentators, Luke's Gospel contained an earlier tradition and the Book of Acts a later one, he would certainly have cor- rected the error of the former treatise, to which he explicitly refers in the subsequent one. In studying the Lord' s commission given to the Chris- tian church, the student should compare the ac- counts in Matt. 28 : 18-20 and in John 20 : 22, 23, with vers. 47^9 here. Christ here defines the preacher's subject, field, mission, and power. The subject of preaching is repentance on the part of man, and rehase from siti, both its pres- ent power and its future penalty, by the act of God and in the name of Christ ; the field of the preacher is the world (Matt. i3 : 38) ; he is to go out carrying his message among all nations ; his work begins at home, but does not end there ; his mission is that of witness — he is to testify to the truth of a Gospel the power of which he has first personally experienced ; and his power is in the possession of the Spirit of God, prom- ised by the Father through Jesus Christ (John 14 : 16-26; 15 : 26 ; 16 : 7-11, 1.3, u). UutU thiS prOmiSC of the Father is fulfilled, the church is without power to do its work. Compare Acts 1 : 8. 50-53. The account of the ascension is given only by Mark (le : i9, 20) and by Luke here and in Acts 1 : 9. See note there. Ver. 53 here forms a connecting link between Luke's Gospel and the Book of Acts, and comprises in a sentence a sug- gestion of that era in the Church's history graph- ically pictured in the first five chapters of the Book of Acts. TBADITIONAJi SITE OF THE ASCEMSION. >rico^^' e-^ >M^^'- : c^ ■^C^N^^'^^ i^^i^^' >N^^A ^^ v.^^^- V/ j^-^'-^-i.i^' 1 i,\\X- -...^ . ->' '=5>:> »~^'^ >^^ ,. wM. « ^^^^ mw