EXPOSITORY THOUGHTS
ON THE GOSPELS.

B'OJR in.A.M:iLY .AJSri> ]PEIV^TE! XTSIC.

WITH THE TEXT COMPLETE.
SnU manj (Eijlattators Notts.

BY THE REV. J. C. RYLE, B.A.,
CHRIST OHuncn, oxfoedJ
RECTOR OF HELMINGSAM, SUFFOLK! ;
AUTHOR OF "living OE DEAD," " "WHEAT OR CHAFF," " STARTLING QUESXIONS,"
"rich or poor," "priest puritan AND PREACHER," ETC.

ST. LUKE. VOL. II.

NEW YORK:
ROBERT CARTER & BROTHERS,
530 BROADWAY. 18Y0.

Htz7.l0

^

TABLE OF CONTENTS OF EXPOSITIONS.

ZiVSE.

XI

XII.

1—4.5—13.
U— 20.
21—26. 27—32.33—36.37—44.
45—54. 1—7. 8—12.
13—21.22—31.
32—40.
41—48.
49—53. 54-59.

PAQK 1
1016

22
3037
42 50

The Lord's prayer 
The friend at midnight, — encouragements to
prayer 
The dumb devil, — ^the evil of diyisions
The strong man armed, — tbe unclean spirit
returning . . ...
The blessedness of hearing the -word, — ^the
generation which -svanted a sign
The use of light, — the single eye
The Pharisees exposed and rebuked .
The Lawyers exposed aud rebuked
Cautions against hypocrisy, — enoom'agements
against the fear of man . . • . 5''
Bold confession of Christ recommended . 64
Warning against covetousness . . . 71
Warning against over-anxiety about this world 77
Believer's comfort, --heavenly treasure,—
a waiting frame of mind enjoined . . 83
The doing Christian praised,.^— the indolent
misuser of privileges threatened , . 89
Christ's zeal to do His -work, — di-yisiou caused by
the Gospel  95
The duty of noticing the signs of the times,
-^reconciliation by the way recommended 101

HU.

\. — 5. The absolute necessity of repentance
6 — 9. Parable of the unfruitful flg-tree .

107
112

iv CONTENTS OF EXPOSITIONS.
Luke. p-*-^=
XIII. 10 — 17. Healing of the woman who had been ill
eighteen years  118
18 — 21. Parable of the mustard-seed and the leaven 124.
22—30. Number of the saved,— the duty of striving
to enter in at the strait gate . . . 130
31 — 35. Times in God's hands, — Christ's compassionate
words about Jerusalem .... 137
XIV. 1 — 6. Christ eating bread -with a Pharisee, — ^the
true doctrine of Sabbath observance . . 146
7 — 14. Humility recommended, — who ought to be
our guests  152
15 — 24. Parable of the great supper .... 159
25 — 35. Self-denial enjoined, — counting the cost, —
the salt which has lost its savor . . 166
XT. 1 — 10. Parable of the lost sheep, aud the lost piece
of silver  173
11 — 24. Parable of the prodigal sou .... 180
25 — 32. The prodigal son's elder brother ... 189
XVL 1 — 12. Parable of the unjust steward . . . 195
13 — 18. Neutrality impossible, — the dignity of the
law  205
19 — 31. Parable of the rich man and Lazarus . . 211
XVII 1 — i. Sinfulness of causing offence, — duty of for
giveness  220
5 — 10. Importance of faith, — ^the best men unprof
itable servants  225
11 — 19. The ten lepers  231
20 — 25. The kingdom of God oometh not with obser
vation  236
26—37. The days of Noah, and the days of Lot . 243
X\1IL 1 — 8. Parable of the importunate widow . . 251
9 — 14. Parable of the Pharisee and Publican . . 259
15 — 17. Christ's mind about infants .... 265
18—27. The rich young ruler  270

CONTENTS OF EXPOSITIONS. V
LVKE. PAGE.
XVIII. 28 — 34. Encouragement to leave all for Christ's sake,
—crucifixion predicted .... 277
35 — 43. The blind man at Jericho healed . . . 283
XIX. 1—10. Za<:oh»us oaUed  290
11—27. Parable of the pounds  297
28 — 40. Triumphal entry into Jerusalem . . . 307
41 — i8. Christ weeping over Jerusalem, — the temple
purified  313
XX. 1 — 8. Christ's authority demanded, and His answer 319
9 — 19. Parable of the wicked husbandmen . . 324
20 — 26. Question about tribute to Ca33ar, and Christ's
answer  330
27 — 40. Question about the resurrection, and Christ's
answer  336
41 — i7. Christ's question about David's saying in the
Psalms, — the Scribes exposed . . . 344
XXL 1 — 4. The widow's mite  350
5 — 9. The temple's destruction predicted, — danger
of deception  355
10 — 19. National troubles predicted.— persecution
foretold  360
20 — 24. The destruction of Jerusalem, and tribulation
of Israel  367
25 — 33. Second advent,. and the signs preceding it . 374
34 — 38. Watchfulness in view of the second advent
enjoined ....... 382
XXII 1 — 13. Judas Iseariot's dealing -with the chief priests
— preparation for the passover . . . 387
14 — 23. Institution of the Lord's supper . . . 305
24 — 30. Love of pre-eminence reproved, — true greatness^
explained,— rewards promised . . . 402
31 — 38. Peter warned, — the sword and purse recom
mended  409
39 — 46. Agony in the garden ..... 420
47—53. Christ taken prisoner . . . 420

^ VI CONTENTS OF EXPOSITIONS.
Ltjkk f-A^O"
XXIL 54—62. Peter's denial of Christ ... 435
63—71. Christ insulted, and con-iemned by chief
priests .... - . . 441
XXIIL 1—12. Christ before Pilate,— Herod and I'ilate rec-
conciled  447
13—25. Christ declared innocent by Pilate and yet
delivered to be crucified .... 455 '
26-38. Women of Jerusalem warned, — Christ's
prayer for His murderers . . . 461
39 — 43. The penitent thief  469
44 — 49. Signs accompanying Christ's death, — ^the centu
rion's testimony  478
50 — 56. Christ's burial by Joseph of Ariinathsea. 484
XXIV 1 — 12. The women's visit to the sepulchre, — unbelief
of the apostles  491

13 — 31. . The walk to Emmaus .
36 — 43. Christ's appearance to the eleven.
44 — 49. Christ's last injunctions to the eleven
60—63. The ascension ....

497 609515 624

TABLE OF CONTENTS OF NOTES.

CHAPTER XI.
rBBSE . . PAOB
1. On tbe expression, " as he was praying"  7
On " teach us to pray"  7
3. On " when ye pray, say"  7
On the expression " our Father"  , 7
On " thy name"  8
On " thy kingdom"  8
On " thy will be done"  8
3. On " give us day by day our daily bread"  8
4. Ou " forgive us our sins"  8
On " indebted to us"  9
On " lead us"  9
On " evil"  9
5. On the parable of the " friend at midnight"  14 '
On " three loaves" .  14
6. On journeying at " midnight"  14
7. On the expression ' children with me in bed" .... 14
8. On the word " importunity"  14
11. On the expression " if a son ask bread"  14
13. On "an egg," and " scorpion!'  14
On the expression " will he offer" ....... 14
13, On the words " being evil"  14
On the expression " your heavenly Father"  15
On the allegorical interpretations of the Fathers and others . 15
14. .- On the expression " it was dumb"  31
1.5. On the word "Beelzebub"  a
16. On the words " sought of him a sign"  31
17.. On " every kingdom divided"  31
19. On the words "your sons cast them out"  21
On the expression "be your judges"  21
30. On the expression " the kingdom of God is come upon you" . 22
31. On the expression " a strong man"  37
On " his goods" "  27
33. Ou the words " a stronger than he"  27
On " divideth his spoils"  27
23. On the saying " he that is not with me is against me" . . 28
34. On the expression " walketh through dry places" . . .39"
On " seeking rest"  29
On " return unto my house"  39
35. On " when he cometh, he iindeth it swept and garnished" . 39
36. On " seven other spirits worse than himself" .... 29

via. CONTENTS OF NOTES.
VEESS PAGE
On " the last state worse than the first"  30
S7, On " a certain woman of the company"  35
On "yea, rather"  35
29. On "gathered thick together"  35
On " seeking a sigji"  , , 35
SO, On Jonas being " a sign"  36
31. On the " queen of the south"  36
Ou the expression " greater than Solomon" . . . . 3fi
S3. On a man lighting a candle  40
34. On the " single eye"  41
35. On the warning, " take heed"  41
On the expression " whole body full of light" .... 41
37. On the Lord " dining with a certain Pharisee" . . . .47
38, On the expression " not first Washed"  47
40. Ou the word "fools"  47
On the expression " he that made that which is without," &0. . 48
41. On the words " rather give alms of such things as ye have" . 48
43. On the words " woe unto you"  49
On the expression " ye tithe mint"  49
43. On the saying " ye love the uppermost seats" .... 49
44. On the saying " ye are as graves"  49
45. On the "lawyers"  55
46. On our Lord denouncing " woe" to the lawyers .... 55
On " lading men with burdens"  55
47. On "building the sepulchres of prophets"  55
48. Ou " allowing the deeds aif your fathers"  56
49. On "the wisdom of God"  56
50.- On " this generation"  56
51. On the " Wood of Zacharias"  65
52. On the " key of knowledge"  56
53. On the expression " provoking to speak"  57
54. On the word " catch"  57
CHAPTER XII.
1 On the " innumerable multitude"  62
On the discourse contained in this chapter  63
On the " leaven of the Pharisees"  63
3. On things " covered" being " revealed" . . . . ! 63
S. On " the housetop"  63
4. On the expression " kill the body," &c. . '. '. '. ! 63
5. On " him that hath power to cast into hell". . . . ' 63
6. On " not one of them is forgotten"  ! 64
8. On the expression " before the angels of God" . '69
9. On " denying Christ"  " ' 69
10.^ On "blasphemy against the Holy Ghost" . ! ! ' ' 69
11. On " being brou.ght unto magistrates," <fcc. . ' ' 70
12. On " the Holy Ghost shall teach you" . ' ' ' 70
13, Ou " one of the company" ...'.''' 75
14. On ths expression "who made me'a judge"". '.'."" 75
15. On " lake heed, and beware of covetousness' " &c ' ' "76
17. On " He thought within himself" . ' ' " 7fi
18. On the word "liarns"  76
19. On the expression, "I -will say to my soul" '. ' ' " ' 76
20. On the words, "God said unto him'' ' * ' ' ir
30. On the word " fool"  ! ! ! ' ' 70,

CONTENTS OF NOTES.

IX

20.21.22,,33.24.25. 27.

39.30. 83.
33.35.
87. 38.
39.40.43.44.45.46.48.49.50.
51.53. 54.
55.
56.57.58.59.

On the expression " thy soul shall be required"
On the expression " rich toward God" .
On our Lord speaking " to His disciples" .
On " taking no thought".
On the word " more''
On the "ravens'! ....
On the word " stature" .
On the "lilies" 
On " Solomon in all his glory"
On the word " grass"
On "being of a doubtful mind" .
On " the nations" . . . .
On the expression " little flock" .
On " your.Father's good pleasure"
On "sell that ye have" .
On " loins girded and lights burning"
On "he shall gird himself" .
On the " second and third watches"
On " the thief coming" .
On the " son of man coming"
On " the Lord said" . ¦ .
On the " steward" ¦ .
On " making him ruler" .
On " beating the menservants"
On " cut him asunder" .
On " the unbelievers"
On " he that knew not" .
On " unto whomsoever much is given"
On the expression "come to send fire"
On the expression " what will I if it be already kindled"
On " a baptism to be baptized"
On " how am I straitened"
On " rather division"
On " five in one house divided" .
On our Lord speaking "to the people".
On " a cloud out of the west" , .
On the " south wind blowing"
On " discerning the face of the sky"
On "judging yourselves what is right"-
On "going with thine adversary" . '
On " paying the uttermost farthing"

77
'77 808383

82
83

83

8787

88

949494949494949999
100100100
101 105106
106106106106107

CHAPTER Xin.

1. On " the Galilseans, whose blood Pilate shed" .... Ill
2. On being " sinners above all". '  Ill
3. On " aU likewise perishing"  112
4. On " the eighteen at Siloam"  112
5. On " except ye repent"  113
6. On " the fig tree"  117
7. On the expression " these three years"  117
On the word " cumbereth"  117
B. On the expression " let it alone"  117
On "dig about it"  118
i. On "after that, cut it do-mi"  118
,L On the " spirit of infirmity"  - . 133
*!*¦

X CONTENTS OF NOTES. PASB
VEHSE ..^
13. On "He called her". •.••„• • " ' ".123
14. On the saying, " there are six days  ^gg
On " men ought to work" • ¦ ,^ •. ;, ' ' ' ' 123
16 On the expression "a daughter of Abraham • * " " 124
On the expression " Satan hath bound"  i-„g
19 On the " grain of mustard seed"  ^„g
On the "fowls of the air"  ^on
21. On the expression " leaven"  .,„g
On " the three measures of meal"  |""
23. On the question "are there few saved"  ^°^
On the words " he said unto them"  j^^
24. On the words " strive," &c  :}^2
On seeking, and not being able . . . . • • ' i^
35 On the expression, " when once the master ' . . . • i^
On the saying "I know you not" .  |oo
86 On the words " we have eaten and drunk"  J-™
37. On the words " depart from me" . • • „ • • • ' ita
28. On the expression "ye shall see Abraham, &c. . . . • iSS
29. On the saying " they shall come from the east, &c. . . . 10 <
30. On " the first being last, &c."  Ij'
31. On "Herod will kill thee"  1*^
32. On the expression "that fox"  ^^
On " to-day, to-morrow, and the third day"  J-*g
On "I shall be perfected"  }*%
33. On "I must walk" . . . ... . . ¦ }*l
On a prophet not perishing " out of Jerusalem" . . . ¦ }j^
34. On the words, " O Jerusalem, &c."  144
On the words " how often"  144
On " I would and ye would not"  144
35. On the expression "your house left desolate" . . . .145
CHAPTER XIV.
1. On our Lord going into a Pharisee's house  150
On eating bread on the Sabbath day  151
2. On the expression " before him"  151
3. On the expression " answering spake"  151
On healing on the Sabbath day  151
5. On the exi^ression " an ass or an ox"  151
7. On the word "marked"  156
On the word " chief rooms"  156
9. On the expression "give this man place, &e." .... 156
10. On the expression "go and sit down in the lowest room" . . 156
On the word " worship"  157
11. On the proverb " whosoever exalteth himself, &c." . . . 157
12. On the command " call not thy friends"  157
' 14. On the promise "thou shalt be recompensed at the resurrection
of the just"  .- . 158
1.5. On the words " blessed is he that shall eat bread" . . . 163
16. Ou the words " a certain man made a great supper" . . . 164
17. On the expression " all things are now ready" .... 164
18. On the words " began to make excuse"  164
' On the man who had "bought a piece of land" .... 164
20. On the man who had " married a wife"  165
31. On the expression " shewed his lord"  \ 165
On the ex]; ression " being angrx" . . - . . 165

CONTENTS OF NOTES. XI
~Vesse page
21. On the "poor, .maimed, &e."  165
23. Oil the expression " yet there is room"  165
83. On the expression " compel.. .to come in"  165
2.5. Ou the words "none... bidden...shall taste"  166
3.5. On " great multitudes" following Christ  171
26. On " hating father and mother"  171
28. Ou " building a tower"  171
31. On the " king with ten thousand"  172
33. Ou the word "forsaketh"  173
34. On salt which has " lost its savor"  173

CHAPTER XT.
1. On the expression " drew near" .... . . 177
On the words. " all the publicans"  177
3. Ou the word " murmured"  177
On the words " this man reeeiveth sinners"  178
4. On the allegorical meaning attached to parables by some . . ] 78
7. On "joy in heaven"-  179
On " one sinner"  179
On the " ninety and nine needing no repentance" . . . 179
8. On the " woman who lost a piece of silver"  180
10. On the "joy of angels"  ISO
11. On the " certain man who had two sons"  185
13. On the words " the younger of them said"  186
On thewords "thatfallethtome"  186
13. On the words " riotous living"  186
14. On the " citizen of that counti7"  186
15. On " feeding swine"  186
16. On the words "he would fain have fiUed"  186
On"thehusks"  186
17. On the expression "came to himself"  186
18. On the expression " against heaven aud before thee" - . . 187
SO. On the words " he arose and went"  1S7
On the expression " great way off..ran..kissed" .... 187
21. On the sentence ending "be called thy son" .... 187
82. On the father's words  187
33. On the " best robe...ring...and shoes"  18S
33. On the "fatted calf"  188
23. On the words " dead and alive again"  188
On " began to be merry"  188
85. Ou the "elder son"  193
On " music and dancing"  193
28. On "he was angry".  193
39. On the words "neither transgressed I at any time" . . .193
30. On the sentence " this thy son, &c."  - . 194
81. On the sentence " Son, thou art ever with me, &c." . . . 194
38. On the sentence " it was meet, &c."  194

CHAPTER XVL
On the various explanations of the parable of the unjust
steward  199
On the words " Bteward...accused"  301

xu

CONTENTS OF NOTES.

-VBKSK FAGB
3. On the words " thou mayest be"  301
4. On "I am resolved"  201
6. On the expressions "hundred...fifty, &c."  303
8. On the words "the lord commended, &c." . , . . . . 203
On the " children of this world"  203
Ou the expression " in their generation wiser" .... 203
9. Oi\ the sentence "make to yourselves friends, &c." . . . 203
On " the mammon of unrighteousness"  203
On "when ye fail"  803
On " they may receive you"  304
On "everlasting habitations"  804
10. On the sentence " he that is faithful in least, &c." . . . 804
11. On the sentence " if therefore ye have not been faithful, &c." . 804
12. On " that which is another man's"  204
13. On " no man serving two masters"  209
14. On the word " derided"  209
15. Ou "justify yourselves before men"  309
On the words " highly esteemed"  210
16. On the sentence " the law and commandment was until John" . 810
On " every man" pressing in  310
17. On the sentence "it is easier for heaven and earth to pass, &c." 310
18. On " whosoever pntteth away his wife"  811
19. On the allegorical interpretations of the rich man and Lazarus . 816
- On " clothed in purple and fared sumptuously" .... 317
80. On " a beggar named Lazarus"  217
21. On " desiring to be fed"  217
On the " dogs licldng his sores"  817
22. On " Abraham's bosom"  318
33. On " hell and torments"  318
34. On the petition to Abraham  818
85. On Abraham's reply.  818
36. On the "great gulf fixed"  319
37. On " send him to my father's house"  219
28. On the word " testify"  819
89. On " Moses and the prophets"  319
30. On " they will repent"  819
SI. On the words " though one rose from the dead" . . . .319

CHAPTER XVII.

1. On
3. On On
8. On On
4 On
5. On On
6. On
7. On On
8. On
9. On
10. On
U. On

the connection with the last chapter and " offences" coming
the expression " mUl-stone hanged round his neck"
" these little ones" . . . . .
the warning " take heed to yourselves"
"rebuke him," and "forgive him" .
" seven times in a day" .
" the apostles said" ....
" increase our faith" . . . !
the "mustard seed" and '
"feeding cattle".
the expression " by and by"
"gird thyself" .
the words " I trow" .
the sentence " we are unprofitable servants" .
the Lord passing through " Samaria and Galilee"

sycamine tree

324325225285 335339229829280230230 230830335

CONTENTS OF NOTES. ' xili
fERSE PAGE
12. On the lepers standing "afar off". ...... 235
13.- Ou "Jesus, Master, have, mercy"  835"
14. On " show yo.urselves to the priests"  335
15. On " one of them" turning back  336
16. On " he was a Samaritan-" . ,  336
17. On " where are the nine"  836
18. Ou the word " stranger"  236
19, On " faith hath made thee whole"  886
20. On the demand of the Pharisees  841
On the expression " cometh not with observation" . . . 341
81. Neither shall they say " Lo ! here"  241
On the expression " the kingdom of God is within you" . . 243
22. On our Lord's " words to iis disciples"  ,243
23. Ou"they shall say, See here, &c."  242,
24. Ou the sentence, " as the lightning" ...... 843
35. On the sentence " first must he sufier, &c"  843
Ou the words " this generation"  243
26. On the " days of Noe"  248
27. On "they did eat and drink, &c"  348
On "Noe entered into the ark, &c."  248
81. On " he which shall be upon the housetop, &c." . . . . 348
33. On " whosoever shall seek to save life, &c"  349
85. On " two women grinding together"  849
87. On the question "Where, Lord ?"  , .350
On the sentence " Wheresoever the body, &c." .... 350

CHAPTER XVIII.

1. On the connection with the last chapter  8S6 '
On " always praying"  356
3. On the allegorical meaning of the parable of the importunate
widow  256
3. On the expression " a widow"  257
5. On the word "weary"  25'
6. On the expression " the unjust judge"  857
7. On " crying day and night"  . 258
On the expression " bear long"  2,58
8. On " avenge them speedily"  358
On the sentence " when the Sou of man cometh, <fec." , . . 258
9: On the persons to whom the parable of Pharisee and Publican
- was addressed  263
10. On the "Pharisee" and "Publican"  _363
11. On "stood and prayed with himself"  364
On the expression " I thank thee"  264
13. On the sentence "I fast twice, &c." . . . ¦. . .364
13. On the expression " would not lift"  264
On the words " be merciful to me"  864
On the words " a sinner". .  364
It On the expression "justified rather than the other" . . . 264 -
On the sentence " every one that exalteth, &c." .... 265
15. , On the connection between this verse and the parable preceding 269
On the word "infants"  369
On the expression " touch them" . . ,  269'
On "they rebuked them"  269
16 On the word " them" ^  .269

1

*•

XIV CONTENTS OF NOTES.
-VBItSB PAGE
16, On the sentence " of such is the kingdom"  269
17. On "Verily I say unto you, &c."  ^;"
18. On the connection of this verse with the preceding passsg-a . ^7&'
On " what shall I do to inherit"  gj|
19. Ou " why callest thou me good" . . . ¦ . • „ ¦ ' Hk
SO. On the words " thou knowest tho commandments, &e. . . ^(a
38. On the sentence " yet lackest thou one thing" .... 37b
On " sell all and distribute"  276
S3. On the ruler being "very sorrowful" ....•• 376
24 On the expression " they that have riches"  276
25. Onthe words "it is easier for a camel"  376-'
37. On " things that are impossible with men, &c." .... 277
28. On Peter saying " we have left all"  281
39. On our Lord's words " there is no man, &c." .... 383
30. On " manifold more in this present time"  283
31. -t)n " all things written, &c."  283
33. Ou "he shall be delivered, &e." . . . . . . .283
34. On " they understood none of these things" .... 283
35. On the difficulty " as he was come nigh Jericho". . . . 387-
36. On "what it meant"  389
38. On "thou son of David"  389
41. On "receive thy sight"  389
43. Ou" thy faith"  . . 389

CHAPTER XIX.
1. On " entered and passed through" .... . 394
8. On the word "behold"  .294
3. On " sought to see Jesus"  . 295
4. On climbing " into a sycamore tree" .... . 895
5. On " to-day I must abide at thy house" ... . 295
6. On " came down and received him" .... . 295
7. On "aU murmured"  ,295
On "a man. that is a sinner"  . 296
8. On the speech of Zacchajus  . 296
9. On " salvation come to this house"  297
On the expression " a son of Abraham"  297
10. On the. "Son of man is come, &o."  297
11. On the connection of this verse with the preceding one . . 303
On tlw general subject of the parable of the pounds . . . 303
13. Ou the "nobleman, "..."far country," and "kingdom" . . 303
13. On "the ten servants," and the "pounds-'  304
On the word " occupy"  304
14. On the " citizens" and their message  304
15. On the nobleman's " return"  304
16. Ou the words "thy pound"  304
17. On " faithful in a very little"  -.304
On ruling " over ten cities"  305
80. On the " napkin"  305
On the words " I feared thee, &c."  -. 305
33, On the words " out of thine own mouth, &c." . . . ', 305
34. On the words "take from him.,. give"  305
35, On "they said. Lord, he., hath"  ' sofi
26. On "hath," and "hath not"  306
37. On "those mine enemies, &c."  gOg

CONTENTS OP NOTES. XV
VERSB PAGE
30. On "ye shall find a colt, &c."  311
31. On " the Lord hath need, &c."  311
-83. On " found as he had said"  313
87. On the expression " multitude of disciples"  312
38. On the expression " peace in heaven"  313
39. On the words "rebuke thy disciples"  313
40. On the " stones crying out"  318
41. On Christ weeping over Jerusalem  817
43. On the words " if thou hadst known, (fee."  318
43. On " the days shall come"  318
44. Ou " the time of visitation"  318
45. On Christ purifying the temple  318
46. On Christ saying " it is written"  318
47. On teaching " daily in the temple"  318
48. On the expi-cssion " were very attentive"  319

CHAPTER XX.
1 On the contents of the chapter  338
4 On the baptism of John  333
On the words " from heaven"  333
6. On the question "why believed ye him not ?" .... 334
6. On " the people will stone us"  334
7. On " they could not tell"  384
8. On " neither tell I you"  334
10. On the parable of the " wicked husbandmen" .... 338
On the "vinej'ard"..." husbandmen"..." far country". ..and " ser
vants"  .'.... 339
13. On " my beloved Son"  3iQ
16. On he " shall come and destroy"  339.
On the words " God forbid"  339
17. On " the stone"  339
18. Ou the sentence " whosoever shall fall, &c." .... 389
30. On the word " spies"  335
88. On the question about " tribute to Caesar"  335
23. On the word "craftiness"  335
24. On the question " whose image, &c."  335'
35. On the sentence " render unto Caesar, &c."  335
27. On the Saddiicees  341
On the word " resurrection"  348
28. On the law about marrying a brother's wife  843
29. On " died childless"  343
31. On the seven " leaving no children"  343
34. Ou " the children of this world marry"  343
35. On " the resurrection from the dead" ....".. 343
36. On the expression " equal to the angels"  343
On the expression " children of God"  343
37. On the resurEECtlon proved by Moses  343
38. On the words " all live unto him"  343
41. On the connection of this verse with, the preceding one . . 348
On the question " how say they"  ., 348
On the expression " David's son"  348
43. On "D.avid himself saith"  348
44. On " how is he then his son"  348
46. On "walking in long robes"  349
On loving " greetings" .,..,.... 349

XVi CONTENTS OF NOTES.
VEnSB PAOB
46. On " highest seats and chief rooms"  349
47. On " devouring widows' houses"  349,

CHAPTER XXI.

1, On casting gifts " into the treasury"  o54
2. On a " poor widow"  354
On the words " two mites"  354
3. On the word "more"  354
4. On casting in " of abundance" and " of penury" . . . .354
On "all her living"  355
5. On the disciples speaking of the temple . ... . . 359
On " goodly stones and gifts"  359
6. On one stone on another not being left  859
8. On " take heed,. ..be not deceived''  359
On " many shall come"  360
9. On "by and by"  360
10. On the subject of the part of Christ's prophecy beginning here 365
On nations rising  "... 365
11. On " earthquakes, famines, pestilences, sights, and signs" . . 365
13. On " lay hands ou you, &c."  366
13. On " it shall turn for a testimony"-  366
14. On " settle it,,, not to meditate"  366
15.- On "I will give you a mouth, (fee."  366
16. On " ye shall be betrayed" .  366
17. On "ye shall be hated"  366
19. On " possess your souls in patience"  366
20. On the subject of the part of Christ's prophecy beginning here 373
On "Jerusalem compassed with armies''  372
21. On " fiee to the mountains"  373
22. On " the days of vengeance" . "  373
23. On the woes of women at the siege of Jerusalem . . . 373
On the word " land"  373
24. On " falling by edge of sword" and being " led away captive" . 373
On " trodden down of the Gentiles"  373
On " the times of the Gentiles"  373
25, Ou the subject of the part of Christ's prophecy beginning' here 379
On the sun, moon, stars, (fee  - . . . 379
26. On the words " failing..looking after, and earth" .' '. '. '. 379
On the " powers of heaven"  [ [ 379
27. On the " Son of man coming" ....'.'.'. 380
28. On the expression "when these things begin, (fee'."- '. ' ' 380
On the word " redemption"  ' ' 380
39., On " the fig tree, and all the trees" . . ' ! ' ' 380
31. On " the kingdom of God is nigh" ....'" 380
33. On " this generation shall not pass away" . . '. '. . 380
33. On " heaven and earth passing away" .,!'*' 383
34. On the words " overcharged with surfeiting'' ! ' ' '386
On the word " unawares'' ....'''' 387
36. On the expression " watch and pray alway" '.'.''' 387
On the expression " accounted worthy to escape'' ' * ' 387
87. On our Lord " teaching in the day time" ' ' ' ^air
On the word " abode" .... ' ' * " 387

CONTENTS OP NOTES. XVU

CHAPTER XXIL
VERSE PAGE
1. On the expression "called the passover"  393
3. On the chief priests " seeking how to kill"  392
On " fearing the people"  393
3, Ou " Satan entering into Judas"  393
4. On the word " captains"  393
5. On giving him " money"  893
6. Ou the word " promised"  393
7. Onthe day of "the passover"  393
10. Ou " there shall a man meet you"  894
On " bearing a pitcher of water"  394
13. On " making ready the passover"  394
14. On " the twelve" being with Christ  400
15. On the expression "with desire I have desired" . . . . 400
On " before I suffer"  . . . ,, 40(5
16. Ou the -words " until it be fulfilled"  400
17. Ou the words " he took the cup"  400
19. On " this is my body"  400
On " given for you"  401
On " do this"  401
20. On " this cup is the New Testament"  401
31. On "the hand of him that betrayeth, (fee."  401
23. On " goeth as it was determined"  403
34. On " there was a strife, <fec."  407
25. On the word " benefactors"  407
36. On "he that is greatest". . . T  407
37. On"hethat serveth"  407
88. On the expression " temptations"  408
29. On the words " I appoint"  408
On the words " a kingdom"  408
30. On ¦' eat and drink at my table"  408
On " sit on thrones judging" . •  408
On the " tjyelve tribes of Israel"  409
81. On the words " Simon, Simon"  414
On " Satan desiring to have"  414
On " sifting as wheat"  414
32. On the words " I have prayed for thee"  415
Ou " thy faith fail not"  415
On " when thou art converted"  416
On " strengthen thy brethren"  416
33. Ou "I am ready to go, (fee."  417
34 On the word " Peter"  417
On " thrice deny, (fee."  417
35. On "when I sent you, (fee."  417
36. On the sentence " but now, (fee."  417
37. On " this that was written, (fee."  419
On " the things concerning me have an end" .... 419
38. On " here are two swords'*^  419
39. On " went as he was wont"  434
40. Ou "pray that ye enter not, (fee."  434
43. On the expression " this cup"  435
On Christ's human and divine " wUl"  425
43. On " an angel" appearing.  436
44. Ou the " agony" ....  436
Ou the sweat like " drops of blood"  438
45. On ' sleeping for sorrow"  438

XVIU CONTENTS OF NOTES.
VERSE ^'*-™
46. On "rise ail 1 pray"  ^|
49. On the expression " what would follow" . . ' ' S?
50. On " oneof them smote, <fec."  jSS
On " cut off his right ear"  ^
51. On the words " suffer ye thus far"  ^
On the healing of the "ear"  ™*
52. On the " chiet priests" ••••,¦,•••• fSJ
53. On " your hour, and the power of darkness" • • • " i?n
55. On "kindled a fire'  **"
On"thehaU"  *^
On " sat among them"  • • • • ,**"
56. On " sat by the fire"  **{
59. On " he is a Galilsean"  **"
61. On the Lord's " looking upon Peter"  44»
63. On the "mocking" of Christ  «o
66. On the words " as soon as it was day"  4^
67. On the expression " ye wUl not believe"  44b
68. On the words "if I ask you, <fec." . . . . • • -446
69. On " hereafter shall the Son of man sit, (fee." .... 447
70. On "art thou the Son of God"  4*7
On " ye say that I am"  447

CHAPTER XXni.
1. On Pilate  ^^
g! On " forbidding to give tribute"  452
3. On " thou sayest it'*^.  453
4. On " I find no fault"  453
5. On " they were the more fierce"  453
7. On Herod  453
8. On Herod being " desirous tp see Christ"  453
9. On Christ "answering nothing"  453
10. ^On the chief priests and scribes  453
11. On Herod's "men of war"  454
On Herod " setting Christ at naught, (fee."  454
12. Ou Pilate and Herod being " made friends"  455
13. OnPilate"callingtogether" the Jews  459
14. On Pilate finding " no fault"  459
15. On"nothingworthy of death"  459
16. On the word " chastise"  459
17. On the custom of " releasing one"  459
18. On"Barabbas"  459
20. Ou Pilate " willing to release Jesus"  460
81. On " crucifixion"  .460
23. On Pilate " the third time" declaring Christ innocent. . . 460
23. On the words " they were instant"  , . 460
34. Onthe expression "should be as they required" . . . . 460
25. On the expression " to their wiU"  460
86. On the words " they led him away, (fee."  464
Ou " Simon the Cyrenian"  465
27. On the " company of people and women"  465
28. On the words " daughters of Jerusalem"  465
39. On " the days are coming"  465
80. On " saying to the mountains, <fec."  466
31. On the " green trec.and dry"  4^6
83. Onthe 'malefactors"  408

CONTENTS OF NOTES. XIX
VERSE PAGE
,33. On "Calvary"  .^66
34. On the words " Father forgive them, (fee." ... . 467
On parting Christ's raiment  468
85. On Christ " saving others and not himself"  468
37. On the words " save thyself, (fee."  - . .468
38. On the superseripti-on  469
On the "King of the Jews"  409
89. Ou " one of the malefactors" railing  474
40. On the " other answering him, (fee.''  474
Ou " dost not thou fear God"  475
41. On "this man hath done nothing amiss" ... . 475-
43. On "Lord remember me, <fcc."  476
43. On " Verily I say unto thee, (fee." .  476
44. On the " sixth hour, <fec."  . . 483
45. On the sun being darEened, <fcc  483
46. On Jesus " crying with a loud voice"  483
47. On " this was a righteous man"  484
48. On "beholding the things which were done" .... 484
49. On " the women"  484
50. On "Joseph"  488
•61. On " waiting for the kingdom"  489
53. On " begging the body"  489
S3. Ou the body of Christ being " wrapped in linen, (fee." . . 489
54. On "the preparation, (fee."  489
On the sabbath " dawning"  490
S5. On " the women" .......... 490
66. On resting on the sabbath day, &e.  490

CHAPTER XXIV.
1. On the " first day of the week, (fee."  495
2. On " the stone rolled away"  496
3. On the expression " the Lord Jesus" ...... 496
4. On the women being " much perplexed"  496
5. On the expression " ttie living"  496
6. On the words "in Galilee"  496
7. On "must be delivered"  496
8. On " they remembered"  496
9. On the women telling " all these things"  497
10. On the " other women"  497
11. On the expression "¦ idle tales"  497
13. On Peter's visit to the sepulchre  497
13. On the words " two of them, (fee."  503
16. On the expression " not know him"  503
17. On the Lord's question to the two disciples. .... 503
18. On the -w-ords "art thou only a stranger? (fee.-' .... 503
19. On the question "what things ? (fec,-**^  50-^
21. On " He which should have redeemed, (fee."  56;;
On the third day  504
24. On " certain of them," (fee,  504
25. On the word " fools" . ¦  504
On the disciples-being " slow to believe"  504
26. On the expression " ought not"  , . 505
27. On " beginning at Moses, (fee."  505
28. On "he made as though, &c."  505
i?9. On "they constrained him" . ,  606

XX CONTENTS OF NOTES.
VEBSE PAGE
30. QnChrist" taking bread, (fee."  506
31. On " their eyes were opened, (fee."  507
38. On "did not our heart bum?"  508
33. On "the eleven gathered, (fee."  508
34. On the dis.ciples " saying the Lord is risen"  508
35. On the "things done in the way"  509
36. On Christ standing " in the midst"  513 "
37. On the words " terrified and affrighted"  514
38. On " thoughts arise in your hearts"  514
39. On the Tvords " behold my hands and my feet" .... 514
41. On " believed not for joy " . . '.  515
43. On Christ " eating before them"  515
44. On " these are the words, (fee."  520
45. On " opening their understanding"  581
46. On " thus it is written"  531
47. On the preaching of " repentance aud remission" . . . 522
48. On " ye are witnesses"  523
49. On " I send the promise"  .523
On tarrying in Jerusalem, <fec.  533
50. On Christ leading the disciples out to Bethany . . . .528
On Christ blessing at His departure  528
51. Ou " he was parted from them" ....... 539
53. Onthe disciples "worshipping"  529
S3. Ou the disciples being " continually in the temple" . . . 529
General catalogue of things found in St. Luke, and not the
other Gospels  ^s

EXPOSITORY THOUGHTS
ON THE GOSPELS.

LITKE XL 1-4.

1 And it oame to pass, that, as ho
was praying in a certain place, when
ae ceased, one of his disciples said
unto him, -Lord, teach us to pray, as
John also taught his disciples.
2 And he said unto them, "When
ye pray, say. Our Father which art
m heaven, Hallowed be thy name.

Thy kingdom come. Thy will be
done, as in heaven, so in earth.
8 Give us day -by day our daily
bread. 4 And forgive us our sins ; for
we also forgive every one that is in
debted to us. And l(5ad us not into
temptation ; but deliver us from evil.

These verses contain the prayer commonly called the
Lord's Prayer. Few passages of Scripture perhaps are
so well known as this. The most benighted Eoman
Catholic can tell us that there is a prayer called " Pater
Noster." The most ignorant English child has heard
something about "Oar Father. '
Th« importance of the Lord's Prayer appears in the
simple fact, that our Lord Jesus Christ delivered it twice ¦
with very slight variations. He who never spake a word
without good reason, has thought fit to teach us this
prayer^ upon two distinct occasions. Twice the Lord
God wrote the ten commandments on tables of stone.
(Deut. ix. 10. X. 4.) Twice the Lord Jesus delivered
the Lord's Prayer.

2 EXPOSITORY THOUGHTS.
The occasion of the Lord's Prayer being delivered a,
second time, in the verses before- us, is full of interest.
It appears that "one of the disciples" said, "Lord,-
teach us to pray." The answer to that request was the
well-known prayer wbich we are now considering. Who
this " disciple" was we do not know. What he did will
be remembered as long as the world stands. Happy are
those who partake of bis feelings, and often cry, " Lord,
teach me to pray."
The substance of. the Lord's Prayer is a mine of spir
itual treasure. To expound it fully in a work like this,
is manifestly impossible. The prayer, on which vol
umes bave been -written, does not admit of beiiig han
dled properly in a few pages. For the present it must
suffice us to notice its leading divisions, and to mark tbe
leading trains of thought which it should suggest to us
for private meditation.
The first division of the Lord's Prayer respects the God
whom we worship. We are taught to approach Him as
our Father in heaven, — our Father no doubt as our
Creator, but specially as our Father reconciled to us in
Christ Jesus, — our Father whose dwelling is "in heaven,"
and whom no temple on earth can contain. We then
make mention of three great things, — our Father's
name, our Father's kingdom, and our Father's will.
We are taught to pray that tbe name of God may be
sanctified : " Hallowed be thy name." In using these
words, we do not mean that God's name admits of de
grees of holiness, or that any prayers of ours can make.
it more holy than it is. But we declare our hearty de
sire that God's character, and attributes, and perfections,

LUKE, CHAP. XL 8
may be more known, and honored, and glorifiea by all
His intelligent creatures. In fact, it is the very petition
which the Lord Jesus Himself puts up on another oc
casion, "Father, glorify thy name." (John xii. 28.)
We are next taught to pray that God's kingdom may
come : " Thy kingdom come." In so saying, we declare
our desire that tbe usurped power of Satan may speed
ily be cast down,' — that all mankind may acknowledge
God as their lawful King, and that the kingdoms of
this world may become in fact, as they are in promise,
the kingdoms of our God and of His Christ. The final
setting up of this kingdom has been long predicted, even
from the day of Adam's fall. The whole creation groans
in expectation of it. The last prayer in the Bible points
to it. The canon of Scripture almost closes with the
words, " Come Lord Jesus." (Eev. xi. 15 ; Gen. iii. 15 ;
Kom. viii. 22 ; Eev. xxii. 20.)
We are taught, thirdly, to pray that God's wiU may'
be done : " Thy will be done on earth as it is in heaven."
In so saying, we express our longing desire that the
number of God's converted and obedient people on earth
may greatly increase, that His enemies, who hate His
laws, may be minished and brought low, and that the
time may speedily arrive when all men shall do their
willing service to God on earth, even as all tbe angels
do in heaven. (Hab. ii. 14 ; Heb. viii. 11.)
Sucli is the first division of the Lord's Prayer. Its
marvellous fulness and deep importance cannot be over
rated. Blessed indeed are those Christians who have
learned that God's name is far more honorable than
that of any earthly potentate,— God's kingdom the only

4 EXPOSITOET THOUGHTS.
kingdom that shall stand forever,— and God's law the
rule to which all laws ought to be conformed ! The more
these things are understood and believed in a land, the
happier that land will be. The days when all acknowl
edge these things will be the " days of heaven upon
earth." The second division of the Lord's Prayer respects our
own daily wants. We are taught to make mention of
two things which we need every day. These two things
are, one of them temporal, and the other spiritual. One
of them is "bread." The other is "forgiveness of sins."
We are taught to ask for bread : " Give us this day
our daily bread." Under this word " bread," no doubt,
is included everything which our bodies can recLuire. We
acknowledge our entire dependence upon God for life,
and breath, and all things. We ask Him to take charge
of us, and provide for us in all- that concerns this world.
It is the prayer of Solomon under another form, " Feed
- me with food convenient for me." (Prov. xxx. 8.)
We are taught to ask, in the next place, for forgive
ness : " Forgive us our sins, for we also forgive every one
that is indebted to us." In so saying, we confess that we
are fallen, guilty, and corrupt creatures, and in many
things offend daily. We make no excuse for ourselves.
We plead nothing in our own behalf. We simply ask
for the free, full, gracious mercy of our Father in-Christ
Jesus. And we accompany the petition by the only pro
fession which the whole Lord's Prayer contains. We pro
fess that we " forgive every one that is indebted to us."
The combined simplicityand richness of the second divi
sion of the Lord's Prayer can neverbe sufficiently admired.

LUKE, CHAP. XI. 5
How soon the words are spoken ! And yet how much the
words take in I Daily bread and daily mercy aie by far
the first and principal things that mortal man wants. He
is the rich man who possesses them. He is the wise man
who is not ashamed to pray for them every day. The
child of God, no doubt, is fully justified before God, and
all things are working for his good. But it is the life of
true faith to apply daily for fresh supplies of all our wants.
Though the promises are all ours, our Father likes His
children to remind Him of them. Though washed, we
need daily to wash our feet. (John xii. 10.)
The third division of the Lord's Prayer respects our
daily dangers. We are taught to make mention of two
things which we ought to fear every day, and which we
must expect to meet with as long as we are in this world.
One ofthese things is "temptation." The other is "evil."
We are taught to pray against temptation : "Lead us
not into temptation." We do not mean by this expression
that God is the author of evil, or that He tempts man to
sin. (James i. 13.) But we entreat Him who orders all
things in heaven and earth, and without whom nothing
can happen, so to order the course of our lives that we
may not be tempted above what we can bear. We con
fess our weakness and readiness to fall. We entreat our
Father to preserve us from trials, or else to make a way
for us to escape. We ask that our feet may be kept, and
that we may not bring discredit on our profession and
misery on our souls.
We are taught, lastly, to pray against evil : "Deliver
us from evil." We include under the word evil, everything
that can hurt us, either in body or soul, and especially every

6 EXPOSITOET THOUGHTS.
weapon of that great author of evil, the devil. We con
fess that ever since the fall the world " lieth in the wick
ed one." (1 John v. 19.) We confess that evil is in us,
and about us, and near us, and on every side, and that
we have no power to deliver ourselves from it. We ap
ply to the strong for strength. We cast ourselves on Him
for protection. In short, we ask what our Saviour Him
self asked for us, when He said, "I pray. not that thou
shouldest take them out of the world, but that thou
shouldest keep them from the evil." (John xvii. 15.)
Such is the last division of the Lord's Prayer. In real
importance it is not a whit inferior to the two other
divisions, which we have already considered. It leaves
man precisely in the position which he ought to occupy.
It puts in his mouth the language of humility. The
most dangerous state in which we can be, is not to
know and feel our spiritual danger.
And now let us use the Lord's Prayer for the trial of our
own state before God. Its words have probably passed over
our lips thousands of times. But have we really felt it ?
— Do we really desire its petitions to be granted.?— Is God
really our Father ? — Are we born again, and made His
children by faith in Christ ? — Do we care much for His
name and will ? — Do we really wish the kingdom of God
to come.?— Do we feel our need of daily temporal mercies,
and of daily pardon of sin.?— Do we fear falling' into temp
tation.?— Do we dread evil above all things .?— These are
serious questions. They deserve serious consideration.
Let us strive to make the Lord's Prayer our model
and pattern in all our approaches to God. Let it suggest
to us the sort of things which we should pray for and

LUKE, CHAP. Xr. 7
pray against. Let it teach us the relative place and
proportion which we should give to each subject in our
prayers. The more we ponder and examine the Lord's
Prayer, the. more instructive and suggestive shall we
find it to be. Notes. Luke XI. 1-4.
1. — [As Se was praymg.] We see in this place another instance
of our Lord's diligence in private prayer. In this respect He haa
left a pattern -which all Christians ought to copy.
[Teach vs to prayl\ Quesnel calls attention to the benefit
which this man's request has obtained for the -H'liole Church
of Christ : — " One single person, moved and edified by the good
example of our Lord praying, conceives a love for prayer, desires
to know how to pray, is sensible that of himself he is not capable
of doing it, addresses himself to Christ, obtains from Him this.,
divine pattern, procures this treasure for the rest of the disciples,
and for the whole Church, and becomes the occasion of the in
finite good which the prayer has produced and wUl produce to
the end of the world."
2. — [ When ye pray, say^ Let it be carefully noted that the Lord's
Prayer was twice delivered by our Lord, upon two distinct occa
sions. This accounts for the slight variations in its form, which
appear on comparison. — Mede remarks, " As Joseph said to
Pharaoh, the dream is doubled unto Pharaoh, because the thing
is established, so the delivery of this prayer was doubled, that we
may know the more certainly that our Saviour intended and com
manded it for a set form of prayer to His Church."
[Our Father^ Chrysostom and Augustine both remark, that
to address God as " Father," is peculiar to the New Testament
dispensation, and that the Old Testament saints never use the
expression. — The remark is undoubtedly true, but requires
fencing with cautions. — We must be careful not to suppose that
the Old Testament saints were destitute of the Holy Ghost, as
some say, and were not bom again. Their light was undoubt
edly far less than ours. The way into the holiest was not made
manifest The precise manner in which God would be just an. '
yet justify the ungodly, was not clearly understood by them.
They could not therefore look up to God with that boldness and
freedom which the Christian behever can, as to a reconciled
Father. But to say that God was in no sense the Father of
Old Testament believers would be going much too far. He is the
Father of all -vcho are saved by Christ and without Christ no man
w-as ever saved.

8 EXPOSITOET THOUGHTS,
The expression " Our" in the beginning of the Lord's Piayei,.
should not be overlooked. It teaches believers that -in all their
prayers they should think of others as well as themselves. I hey
should remember all the members of Christ's mystical tiody as
their brethren and sisters in the Lord.
[Thy name:] To see the full meaning of this expression, we
should note the many places in which it is used in the Psalms.
Such, for instance, as these, " I will declare thy name unto my
brethren." Psalm xxii. 21. — " They that know thy name will
trust in tliee." Psalm ix. 22.—" I will wait on thy name." Psalm
Iii. 9.—" Unto thy name give the glory." Psalm cxv. 1.—" The
righteous shall give thanks to thy name." Psahn cxl. 13. — In all
these cases, and many more, the idea is evidently that of " God's
"revealed character and attributes."
[Thy U'ngdom.] The plainest and simplest sense of this word
is the promised kingdom which God is one day to take to Him
self over all the world, foretold by Daniel and the other prophets,
when Satan shall cease to be " prince of this world," and the
millennium shall begin.
[Tliy wiU he done, as in hea'ven, so in earth.] To see the full
beauty of tliis prayer, we should read the description of angels, in
Psalm ciii. 20, 21. Heaven is tlie only place now where God's
will is done perfectly, constantly, unhesitatingly, cheerfully, imme
diately, and without asking any questions.
3. — [ Give 'US day hy day our daily hread.] The English translation
of the Greek words in this verse admits of some question. The
literal sense appears to be, " Give us for the day, or day by day,
the bread which is sufficient for our subsistence."
The Greek word which we have rendered " daily," is oiily found
in this place, and in Matt. vi. 11.
Some think that the words should be translated " our super-
substantial bread," understanding by it, the bread in the Lord's
Supper. This is a most unlikely and improbable sense. Even
Stella, the Spanish Commentator, remarks that the Eucharist is
not bread for every day.
Some think that the words should be rendered, " Give us day
by day our to-morrow's bread — a future bread." This seems a
very harsh and awkward sense.
The true meaning appears to be that which has been already
given, "the bread which is convenient, or sufficient, for our daily
subsistence." This is the interpretation maintained by Chrysos
tom, Theophylact, apd Suidas, and ably defended by Park-
hurst.
4. — [Forgive us our sins^] Let this expression be carefully noted.
It provides an answer to those who say tliat the believer ouo-M

LUKE, CHAP. XI. 9
never to ask for pardon of sins. One text like this in worth a hun
dred arguments. The Lord Jesus bids us do it, and therefore
it ought to be dote.
The justification of every believer no doubt is a finished -and
perfect work, and one admitting of no degrees, no increase and no
diminution. The moment a man believes on Christ, he is as much
justified as St. Paul or St. John, and cannot be more justified if
he lives to the age of Methusaleh. But all this is no reason why
he should not daily confess his sins, and daily seek fresh applica
tion of Christ's blood to his conscience. In fact, it is the life of
faith to do so. The words of our Lord, in another place, are very
teaching : " He that is washed, needeth not save to wash his
feet." (John xiii. 10.)
[Indebted to us.] Whitby and Hammond both remark that
this expression has a sense much stronger than it appears, at
first sight, to bear. Hammond says, that in the Syriac language,
which our Lord very probably spoke, a sinner is called " a
debtor." Let it not be forgotten that every unforgiving and implacable
man, who uses the Lord's Prayer, is practically praying that his
own sin may not be forgiven at all. He is professing a He.
[Lead vs.] The Greek word rendered " lead" is only used seven
times in the New Testament. Excepting in the Lord's Prayer,
our translators have always rendered it " bring into." Luke v.
18, 19 ; Acts xvii. xx. ; 1 Tim. vi. 7 ; Heb. xiii. 11.
[From evil] The words so translated might have been ren
dered, -with equal correctness, " the evil one," that is, "the devil."
They are so rendered in Matt. xiii. 19, and xiii. 38, and I John
ii. 13, 14, and 1 John iii. 12, and v. 18.
I cannot leave the subject of the Lord's Prayer, without re
marking that those who profess to believe in an " unanimous
consent of the Fathers" in the interpretation of Scripture, would
do well to observe the exceedingly various senses which the
Fathers attach to the several clauses of the Lord's Prayer. No
man can investigate this point without discovering that the Fathers
are no more agreed among themselves as to the meaning of Scrip
ture, than Gill and A. Clarke, or Thomas Scott and Mant. , A
summary of various interpretations of the Lord's Prayer by tho
Fathers will be found in Cumming's Lectures for the Times,
(Edit 1845. p. 174.)

10

EXPOSITOET THOUGHTS.

LUKE XI. 5-13.

5 And he said unto them. Which
of you sliaU have a friend, and shall
go unto him at midnight, and say unto
him, Ih'iend, lend me three loaves ;
6 For a friend of miue in his jour
ney is come to me, and I have nothing
to set before him ?
T And he from -within shall ans-wer
and say. Trouble me not : the door is
now shut, and my children ai-e -with
me in bed ; I cannot rise and give thee.
8 I say unto you, Though he -will
not rise aud give him heoause he is
his friend, yet because of his impor
tunity he -will rise and give him as
many as he needeth.
9 And I say unto you. Ask, and it
, shall be given you ; seek, and ye shall

find ; knock and it shall be (ipene^
unto you.
10 For every one that asketh re
eeiveth ; and he that seeketh findeth ; .
and to him that knooketh it shall be
opened. '
11 If a son shall ask bread of any
of you that is a father, -will he give ~
him a stone ? or if Ae ask a flsh, -will
he for a fish give him a serpent I
1-2 Or if he shall ask an egg, -will
he offer him a scorpion ?
18 If ye then, being evU, know how
to give good gifts unto your children ;
how much more shall vour heavenly
Father give the Holy Spirit to them
tliat ask him

In these verses our Lord Jesus Christ instructs us about
prayer. The subject is one which can never be too
strongly pressed on our attention. Prayer lies at the
very root of our practical Christianity. It is part of the
daily business of our religious life. We have reason to
thank God, that upon no point has our Lord Jesus Christ
spoken so fully and frequently as upon prayer.
We learn for one thing, from these verses, the impor
tance of perseverance ¦in prayer. This lesson is conveyed
to us in the simple parable, commonly called the "Friend
at Midnight." We are there reminded what man can
obtain from man by dint of importunity. Selfish and
indolent as we naturally are, we are capable Qf being
roused to exertion by continual asking. The man who
would not give three loaves at midnight for friendship's
sake, at length gave them to save himself the trouble of
being further entreated. The application of the parable
is clear and plain. If importunity succeeds so -veil

LUKE, CHAP. XI. 11
between man and man, how much more may we expect
it to obtain mercies when used in prayer to God.
The lesson is one "which we shall do well to remember.
It is far more easy to begin a habit of prayer than to
keep it up. Myriads of professing Christians are regu
larly taught to pray when they are young, and then
gradually leave off the practice as they grow up. Thou
sands take up a habit of praying for a little season, after
some special mercy or special affliction, and then little
by little become cold about it, and at last lay it aside,
The secret thought comes stealing over men's minds,
that " it is no use to pray." They see no visible ben
efit from it. They persuade themselves that they get
on just as well without prayer. Laziness and unbelief
prevail over their hearts, and at last they altogether
'¦' restrain pr-ayer before God." (Job xv. 4,)
Let us resist this feeling, whenever we feel it rising
within us. Let us resolve by God's grace, that nowever
poor and feeble our prayers may seem to bis, we will pray
on. It is not for nothing that the Bible tells us so fre
quently, to " watch unto prayer," to " pray without ceas
ing," to " continue in prayer," to "pra^always and not
to faint," to be "instant in prayer." These expressions
all look one way. They are all meant to remind us of
a danger and to quicken us to a duty. The time and
way in which our prayers shall be answered are mat
ters which we must leave entirely to God. But that
every petition which we offer in faith shall certainly be
answered, we need not doubt. Let us lay our matters
before God again and again, day after day, week after
week, month after month, year after year. The answer

12 EXPOSITOKY THOUGHTS.
may be long in coming, as it was in the cases of Hannah
and Zacharias. (1 Sam. i. 27 ; Luke i. 13.) But though
it tarry, let us pray on and wait for it. At the right
time it will surely come and not tarry.
We learn, for another thing, from these verses, how
wide and encouraging are the promises which the Lord
Jesus holds out to prayer. The striking words in which
they are clothed are familiar to us if any are in the
Bible : "Ask, and ye shall receive ; seek, and ye shall
find ; knock, and it shall be opened unto you."— The
solemn declaration which follows, appears intended to
make assurance doubly sure : " Every one that asketh
reeeiveth, and he that seeketh findeth, and to him that
knockethit shall be opened." — The heart-searching argu
ment which concludes the passage, leaves faithlessness
and unbelief without excuse : " If ye being evil, know
how to give good gifts unto your children : Jhow much
more shall your heavenly Father give the Holy Spirit
to them that ask him."
There are few promises in the Bible so broad and
unqualified as those contained in this wonderful passage.
The last in particular deserves especial notice. The
Holy Spirit is beyond doubt the greatest gift which God
can bestow upon man. Having this gift, we have all things,
life, light, hope and heaven. Having this gift we have God
the Father's boundless love, God the Son's atoning blood,
and full communion with all three Persons of the blessed
Trinity. Having this gift, we have grace and peace in the
world that now is, glory and honor in the world to come.
And yet this mighty gift is held out by our Lord Jesna
Christ as a gift to be obtained by prayer 1 " Youl

LUKE, CHAP. XI. 13
heavenly Father shall give the Holy Spiilt to them that
ask Him."
There are few passages in the Bible which so com
pletely strip the unconverted man of his common excuses
as this passage. He says he is " weak and helpless." But
does be ask to be made strong ? — He says he is " wicked
and corrupt." But does he seek to be made better ? —
He says he " can do nothing of himself." But does he
knock at the door of mercy, and pray for the grace of the
Holy Spirit ? — .These are questions to which many, it
may be feared, can make no answer. They are what
they are, because they have no real desire to be changed.
They have not, because they ask not. They will not
come to Christ, that they may have life ; and therefore.
they remain dead in trespasses and sins.
And now, as we leave the passage, let us ask ourselves
whether we know anything of real prayer ? Do we pray
at all ? — Do we pray in the name of Jesus, and as needy
sinners ?¦ — Do we know what it is to " ask," and "seek,"
and "knock," and wrestle in prayer, like men who feel
that it is a matter of life or death, and that they must
ha-ve an answer ? — Or are we content with saj'ing over
some old form of words, while our thoughts are wander
ing, and our hearts far away ? Truly we have learned
a great lesson when we have learned that "saying
prayers" is not praying !
If we do pray, let it be a settled rule with us, never to
leave off the habit of praying, and never to shorten our
prayers. A man's state before God may always be
measured by his prayers. Whenever w;e begin to feel
careless about our private prayers, we may depend upon

14 EXPOSITORY THOUGHTS.
it, there is something very wrong in the condition of
our souls. There are breakers ahead, We -are in im
minent danger of a shipwreck.
Notes Luke XI. 5 — 13.
5.  [-Wliich of you shall Mve a friend, &c.] Here, as in many
other cases, we should notice the lowly condition of life, and sim
ple range of social circumstances, from which our Lord drewHis
¦ illustrations of spiritual truth. This is one of the reasons why the
Bible is so peculiarly suited to that class of mankind which is al
ways most numerous, — ^the poor.
[Three loaves.] We may conclude from this expression, that a
loaf of bread in the New Testament days was much smaller in size
than it commonly is now. Three of our loaves would be more than
sufficient for the wants of one man. This fact should be remem
bered, as it throws light on the miracle of feeding the multitude
with a few loaves.
¦ 6. — [In his journey.] In order to understand the arrival of a friend
from a journey at midnight, we must remember that in hot coun
tries people often travel by night, and rest during the day. All
who have travelled in India will see the reasonableness of this
circumstance in the parable.
7.^-[J^ children are ivith . ¦me in bed.] The family of a poor man in
eastern cUmatea' often all sleep in one common sleeping chamber.
.This appears to be the simple meaning of the expression here
used : — " We have all retired to our sleeping chamber. We are
all in bed."
8. — [Importunity.] The Greek word so translated is only used here
in the New Testament. It would be rendered more literally
" shamelessness." It signifies a continual asking and entreating,
in spite of rebuffs, like the asking of an impudent beggar.
11. — [^ a son shall ash bread, cfec] The sentence so translated
would- be rendered more hterally, " What father of you will his
son ask bread ? wiU he give him a stone ?"
. There is an e-vident resemblance implied between the appear
ances of a loaf and a stone, a fish and a serpent.
12. — [An egg...a scorpion^] Bishop Pearce show:s, by a quotation
from Boohart, that the large kind of scorpions, when coiled and
rolled up7 had a white body not unUke an egg.
[Will he offer.] _ The Greek word so translated is the same
which is rendered in the preceding verse " will he give."
\3.— {Being evil] Lei this expression be noted. It is one of those

15
which show the natural wickedness of man. He is by hature only
evil. " Every imagination of the thought of his heart is only evil
continually." Gen. vi. 5.
[ Tour heavenly Father I] There is a notable distinction between
the Greek words so translated and those rendered " Father which
art in heaven," in the Lord's prayer. Here it signifies " Father
from heaven." There it is "Father m heaven." — Alford remarks
that " when we address God, He is our Father in heaven, — when
He answers us. He is our Father from heaven. In the former
case we go up to Him and His abode. In the latter case He
comes down to us."
I cannot leave the above passage without expressing my own
dissent from the allegorical signification which the Fathers and
oflier commentators have thought fit to place on many of its ex
pressions. I cannot hold, with Augustine, that the three loaves
represent the Trinity, man's food and life, or faith, hope, and
charity, — ^nor yet that the " fish" represents faith, or the " egg"
hope. — I cannot hohl, with Bede, that the guest newly araved is
the spirit of man, weary and hungry, — the host, natural man un
able to satisfy his soul, — and the appeal to the friend, application
to God for help. — I cannot hold with Vitringa, that the guest is
the heathen world, the host who receives him the disciples of Je
sus, who must receive bread of life from God for the relief of the
heathen, and solicit it with aU perseverance. — I cannot hold with
others, that the children in bed are the angels, or the saints who
are already in glory. Several of these interpretations will be
found in Trench on Parables.
I leave aU such explanations of Scripture to those who can re^
ceive them. I for one cannot. — To some minds they may appear
wise, clever, and beautiful. To me they appear fanciful, danger
ous, destitute of sobriety, and unwarrantable additions to the
mind of Christ. — Most parables are intended to convey one great
lesson. Even those in which almost every part has a meaning,
such as the ten virgins and the prodigal son, require to be handled
with great caution. In the parable of the Friend at midnight I
am unable to see any warrant for searching out far-fetched alle
gorical meanings. We have no right to enquire what the words
of Scripture can be twisted, and strained, and wrested into mean
ing. We have only to consider what was the original scope or
intention of the Holy Ghost when the words were written, and
by that to abide. The protest of Stella, the Spanish commenta
tor, on this subject in his commentary on this very place, is well
worthy of remark.
It is fair to observe, that the broad promise at the end of the
passage, " Your heavenly Father shall give the Holy Spirit to
them that ask him," is difierently explained by difierent theolo
gians. — Some would interpret it as a general promise, graciously

16 EXPOSITOET THOUGHTS.
held out to all mankind, as an induoeinent and encouragement to
pray.— Others would confine it to God's children and true behev-
ers, and interpret it only as an argument for converted people
asldng much that they may have much.
. The reader of my exposition will perceive that I am unable
to place the more confined and narrow view upon the promise.
I feel obHged, in fairness and honesty, to regard the words as
one of those great, broad sentences, in which God holds out His
hands to the unconverted, and sets before them an open door. —
That no man can pray acceptably without the Holy Spirit, I
am well aware. — ^In what way a man can ask for the Holy Spirit
unless he has first received the Holy Spirit, I do not pretend
to explain. I only know that I find the words of this promise
plainly laid before us, and that fair interpretation seems to re
quire them to be generally applied. I desire to receive the
promise as a little chUd, and to press it on unconverted people.
I dare not be more systematic in my theology than Scripture
itself.

LUKE XL 14—20.

elation ; and a house divided against
a house falleth.
18 If Satan also he divided against
himself, how shah his kiMdom
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 oast
ihem out? therefore shall they be
your judges.
20 Bat if I with the finger of God
cast out devils, no doubt the kingdom
of God is oomo upon you.

l4 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. 15 But some of them said. Ho
oasteth out devils through Beelze
bub the chief of the devils.
-16 And others, tempting Tiim,,
sought of him a sign from heaven.
17 But he, knowing their thoughts,
said unto them. Every kingdom di
vided against itself is brought to des-
The connexion between these verses and those which
immediately precede them, is striking and instructive.
In the preceding verses, our Lord Jesus Christ had been
showing the power and importance of prayer. In the
verses before us, he delivers a man from a dumb devil.
The miracle is evidently intended to throw fresh light
on the lesson. The same Saviour who encourages us to
pray, is the Sa-viour who destroys Satan's power over our
members, and restores our tongues to their proper use.
Let us notice, firstly, in these verses, the variety of

LUKE, CHAP. XI. 17
ways in which Satan exhibits his desire to injure man. We
read of a dumb devil. Sometimes in the Gospel we are
told of an " unclean" devil. Sometimes we are told of a
raging and violent devil. Here we are told of one under
whose influence the unhappy person possessed by him
became "dumb." Many are the devices of Satan. It is
foolish to suppose that he always works in the same
manner. One thing only is the common mark of all his
operations, — ^he delights to inflict injury and do harm.
There is something very instructive in the case before
us. Do we suppose, because bodily possession by Satan
is not so glaringly manifest as it once was, that the great
enemy is less active in doing mischief than he used to
be ? — If we think so we have much to learn. — Do we
suppose that there is no such thing as the influence of
a " dumb" devil in the present day ? If we do, we bad
better think again.' — What shall we say of those who
never speak to God, who never use their tongues in prayer
and praise, who never employ that organ which is a
man's " glory," in the service of Him who made it ?
What shall we say, in a word, of those v;ho can speak
to every one but God ? — ^What can we say but that
Satan has despoiled them of the truest use of a tongue ?
What ought we to say but that they are possessed with
a " dumb devil ."" The prayerless man is dead while he
lives. His members are rebels against the God who
made them. The " dumb devil" is not yet extinct.
Let us watch and pray that we may never be given
over to the influence of a dumb spirit. Thanks be to God,
that same Jesus still lives, who can make the deaf to
hear and the dumb to speak ! To Him let us flee for

18 EXPOSITOET THOUGHTS.
help. In Him let us abide. It is not enough to avoid
open profligacy, and to keep clear of glaring sins. It is not
enough to be moral, and proper, and respectable in our
lives. All this is negative goodness, and nothing more.
Is there anything positive about our religion .? Do we
yield our members as instruments of righteousness to
God .? (Eom. vi. 13.) Having eyes, do we see God's king
dom ? Having ears, do we bear Christ's voice ? Having
a tongue, do we use it for God's praise ? These are very
serious inquiries. The number of persons who are deaf
and dumb before God is far greater than many suppose.
Let us notice, secondly, in these verses, the amazing
power of prejudice over the hearts of unconverted men.
We read, that when our Lord cast out the dumb spirit,
there were some who said, " He casteth out devils
through Beelzebub, the chief of the devils." They could
not deny the miracle. They then refused to allow that
it was wrought by divine power. The work before their
eyes was plain and indisputable. They then attempted
to-discredit the character of Him who did it, and to
blacken His reputation by saying that he was in league
with the devil.
The state of mind here described is a most formidable.
disease, and one unhappily not uncommon. There are
never wanting men who are determined to see no good- in
the servants of Christ, and to believe all manner of evil
about them. Such men appear to throw aside their
common sense. They refuse to listen to^ evidence, or to
attend to plain arguments. They seem resolved to
believe that whatever a Christian does must be wrong,
and whatever he says must be false 1 — If he does right

LUKE, CHAP. XI. 19
at any time, it must be from corrupt motives ! If he
speaks truth, it must be with sinister views ! If he does
good works, it is from interested reasons ! If he casts out
devils, it is through Beelzebub ! — Such prejudiced men
are to be found in many a congregation. They are the
sorest trials of the ministers of Christ. No wonder that
St. Paul said, " Pray that we may be delivered from
unreasonable as well as wicked men." (2 Thess. iii. 2.)
Let us strive to be of a fair, and honest, and candid
spirit in our judgment of men and things in religion.
Let us be ready to give up old and cherished opinions
the moment that anj-- one can show us a "more excellent
way." The honest and good heart is a great treasure.
(Luke viii. 15.) A prejudiced spirit is the very jaun
dice of the soul. It affects a man's mental eyesight, and
makes him see everything in an unnatural color. From
such a spirit may we pray to be delivered !
Let us notice, lastly, in these verses, thegreat evil of re
ligious divisions. This is a truth which our Lord impresses
on us in the answer He gives to His prejudiced enemies.
He shows the folly of their charge that He cast out devils
by Beelzebub. He quotes the proverbial saying that "a
house divided against itself falleth." He infers the ab
surdity of the idea that Satan would cast out Satan, or
the devil cast out his own agents. And in so doing, He
teaches Christians a lesson which they have been mourn
fully slow to learn in every age of the church. That les
son is the sin and folly of needless divisions.
Eeligious divisions of some kind there must always be,
so long as false doctrine prevails, and men will cleave to
it. What communion can there be between light and

20 EXPOSITORT THOUGHTS.
darkness .? How can two walk together except they ba-
agreed ? What unity can there be where there is not
the unitj^ of the. Spirit ? Division and separation from
those who adhere to false and unscriptural doctrine is a
duty and not a sin.
Bat there are divisions of a very different kind, which
are deeply to be deplored. Such, for example, are divi
sions between men who agree on main points, — divisions
about matters not needful to salvation, — divisions about
forms and ceremonies, and ecclesiastical arrangements
upon which Scripture is silent. Divisions of this kind
are to be avoided and discouraged by all faithful Chris-
iians. The existence of them is a melancholy proof of
the fallen state of man, and the corruption of his under
standing as well as his will. They bring scandal on re
ligion, and weakness on the church. " Every kingdom
divided against itself is brought to desolation."
What are the best remedies against needless divisions ?
A humble spirit, a readiness to make concessions, and an
enlightened acquaintance with holy Scripture. We must
learn to distinguish between things in religion which are
essential, and things which are not essential — things
which are needful to salvation, and things which are not
needful, — -things which are of flrst rate importance, and
i;hings which are of second rate importance. On the one
class of things we must be stiff and unbending as
the oak tree : "If any man preach any other Gos
pel than that which we have preached, let him be
accursed." (Gal. i. 8.)— On the other we may be yield
ing and compliant as the willow, " I am made all things
to all men, that I might by all means save some."

IiUKE, CHAP. XI. 21
(1 Cor. ix. 22.) To draw such nice distinctions requires
no small practical wisdom. But such wisdom is to be
had for the asking. " If any man lack wisdom, let him
ask of God." (James i. 5.) When Christians keep up
needless divisions they show themselves more foolish
than Satan himself. Notes. Luke XL 14—20.
14. — [It was dumb.] The expression here used should be noted and
compared with the one which follows in the same verse, " the
dumb spake." — It was the devil which was dumb. It was the
man who spake. — The wordswould have been more clearly ren
dered, " The dumb man spake." The action of the evil spirit
making the possessed man dumb, and the action of the man
released from his power, should be carefully distinguished.
15. — [Beelzebub.] The meaning of this name is said to be the
" Lord of flies." Beelzebub is mentioned as " the God of
Ekron,'' in 2 Kings i. 3. For what reason so peculiar a name
was given to the chief of the devils is a question which has
never been fully settled. How great the plague of flies is in a
hot country those who have travelled there have always men
tioned.
16. — [Sought of Him a sign.] Let it be noted that it is always one
mark of a thoroughly unbelieving heart, to pretend to want more
e-vidence of the truth of religion.
17. — [Fvery kingdom divided...desolation.] It may be doubted
whether our Lord's words in this place are not meant to refer to
the many intestine divisions and dissensions which prevailed
among the Jews, even to the very day when Titus took Jerusa
lem. In this light the verse contained a solemn prophecy. It is
notorious that the divisions of the Jews were one cause of the
success of the Eoman army.
19. — [Your sons cast them out] It is not agreed among commenta
tors to whom our Lord refers in this expression. Bishop .Jewel
thinks that He refers to His own disciples, John, James, Peter,
Andrew, and the rest, and calls them " sons of the Jews."
Others, however, think that He refers to certain persons among
the Jews who had power to cast out devils, though they were
not disciples of Christ. That there were such persons seems
hkely from Acts xix. 3.
[Shall they be your judges.] The meaning of this expression is,
" They shall condemn your. supposition that I cast out devils by

22

EXPOSITOST THOUGHTS.

Beelzebub, as unreasonable and absurd. They shaU be witness^
that 'devils are not cast out by devils, but by the power ot -
God."
20.— [The hingdom of God is come upon you.] The arguiflent here
appears to be this, — " If these miracles which I work are really
worked by the finger of God, and I am cleariy proved by them to
be one sent from God, then, whether you will allow it or not, the \
times of Messiah have evidently arrived. The kingdom of God
has come down upon you unawares, and these miracles are signs ¦
that it is so." — This argument reduced the enemies of our Lord to^
a dilemma. Either they must deny that our Lord cast out devils,
— ^this they could not do ; — or else they must admit that their o-wn
sons cast out devils by the power of Beelzebub ; — ^this they would
not do. — The nature of the argument appears to show that when
our Lord spake of " your sons casting out devils," He could not
have meant His own disciples.

LUKE XI. 21—26.

21 -When a strong man armed keep-
eth 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 anii-
or wherein he trusted, and divideth
his spoils.
23 He that is not with me is
"against me : aud he that gathereth
not "with me scattereth.
2i -When tha -unclean spirit is gone

out of a man, he walketh through
dry places, seeking rest ; aud finding
none, he saith, I will return unto my
house whence I came out.
25 And when he oometh, he find
eth it swept and garnished.
26 Then goeth he, and taketh io
Aim seven other spirits more -wicked
than himself ; and they enter in, and
dwell there : and the last stateoi that
man is worse than the first.

The subject of these words of Christ is mysterious, but
deeply important. They were spoken concerning Satan
and his agency. They throw light on the power of Satan,
and the nature of his operations. They deserve the close
attention of all who would war tbe Christian warfare
with success. Next to his friends and allies, a soldier
ought to be. well acquainted with his enemies. We
ought not to be ignorant of Satan's devices.
Let us observe in these verses what a fearful picture
our Lord draijus of Satan's power. There are four points
in His description, which are peculiarly instructive.

LUKE, CHAP. XI. 23
Christ speaks of Satan as a "strong man." The
Blrength of Satan has been only too well proved by his
victories over the souls of men. He who tempted Adam
and Eve to rebel against God, and brought sin into the
world, — he who has led captive the vast majority of
mankind, and robbed them of heaven ; that evil one is
indeed a mighty foe. He who is called the " Prince of
this world," is not an enemy to be despised. The devil
is very strong.
Christ speaks of Satan as a " strong man, armed."
Satan is well supplied with defensive armor. He is
not to be overcome by slight assaults, and feeble
exertions. He that would overcome him must put
forth all his strength. " This kind goeth not out but
by prayer and fasting." — And Satan is also well sup
plied with offensive weapons. He is never at a loss for
means to injure the soul of man. He has snares of every
kind, and engines of every description. He knows ex
actly how every rank, and class, and age, and nation,
and people can be assailed with most advantage. The
devil is weU armed.
Christ speaks of man's heart as being Satan's "palace."
The natural heart is the favorite abode of the evil one,
and all its faculties and powers are his servants, and do
his will. He sits upon the throne which God ought to
occupy, and governs the inward man. The devil is the
"spirit that worketh in the children of disobedience."
(Ephes. ii. 2.)
Christ speaks of Satan's " goods being at peace." So
long as a man is dead in trespasses and sin, so long
his heart is at ease about spiritual things. He has no

24 EXPOSITOST THOUGHTS.
fear about the future. He has no anxiety about his
soul. He has no dread of falling into hell. All thia is
a false peace no doubt. It is a sleep which cannot last,
and from which there must be one day an awful waking.
'But there is such a peace beyond question. Thought
less, stolid, reckless insensibility about eternal things is
one of the worst symptoms of the devil reigning over a
man's soul.
Let us never think lightly of the devil. That common
practice of idle jesting about Satan which we may often
mark in the world, is a great evil. A prisoner must be'
a very hardened man who jests about the executioner
and the gallows. The heart must be in a very bad state,
yi^hen a man can talk with levity about hell aud the devil.
Let us thank God that there is One who is stronger
even than Satan. That One is the Friend of sinners,
Jesus the Son of God. Mighty as the devil is, he was
overcome by Jesus on the cross, when He triumphed
-over him openly. Strong as the devil is, Christ can pluck
his captives out of his hands, and break the chains which
bind them. May we never rest till we know that deliv
erance by experience,- and have been set free by the Son
of God!
Let us observe, for another thing, in these verses, how
strongly our Lord teaches the impossibility of neutrality.
He says, " he tha.t is not with me, is against me ; and
he that gathereth not with me, scattereth."
The principle laid down in these words should be con
stantly remembered by all who make any profession of
decided religion. We all naturally love an easy Christ
ianity. We dislike collisions and separation. We like,

25
if possible, to keep in with both sides. We fear extremes.
We dread being righteous overmuch. We are anxious
not to go too far. — Such thoughts as these are full of
peril to the soul. Once allowed to get the upper hand,
they may do us immense harm. Nothing is so offensive
to Christ as lukewarmness in religion. To be utterly
dead and ignorant, is to be an object of pity as well as
blame. But to know the truth and yet " halt between
two opinions," is one of the chiefest of sins.
Let it be the settled determination of our minds that
we will serve Christ with all our hearts, if we serve Him
at all. Let there be no reserve, no compromise, no half-
heartedness, no attempt to reconcile God and mammon
in our Christianity. Let us resolve, by God's help, to
be " with Christ," and "gather" by Christ's side, and
allow the world to say and do what it will. — It may cost
us something at first. It will certainly repay us in the long
run. Without decision there is no happiness in Religion.
He that follows Jesus most fully, will always follow Him
most comfortably. — Without decision in religion, there
is no usefulness to others. The half-hearted Christian
attracts none by the beauty of his life, and wins no
respect from the world.
Let us observe, finally, in these verses, how dangerous
it is to he contentwith any change inreligion short of thor
ough conversio?i to God. This is a truth which our Lord
teaches by an awful picture of one from whom a devil
has been cast forth, but into whose heart the Holy Spirit^
has not entered. He describes the evil spirit, after his
expulsion, as seeking rest and finding none. — He describes
him planning a return to the heart which he once in-
2

26 - EXPOSITOPvT THOUGHTS.
habited, and carrying his plan into execution. — ^He de
scribes him finding that heart empty of any good, and
like a house " swept and garnished" for his reception.—
He describes him as entering in once more, with seven
spirits worse than himself, and once more making it his
abode. And He winds up all by the solemn saying, " the
last .state of that man is worse than the first."
We must feel in reading these fearful words, that Jesus
is speaking of things which we faintly comprehend. He is
lifting a corner of the veil which hangs over the unseen
world. His words, no doubt, illustrate the state of things
which existed in the Jewish nation during the time of
His own ministry. But the main lesson of his words,
which concerns us, is the danger of our own individual
souls. They are a solemn warning to us, never to be sat
isfied with religious reformation without heart conversion.
There is no safety excepting in thorough Christianity
To lay aside open sin is nothing, unless grace reigns in
our hearts. To cease to do evil is a small. matter, if we
do not also learn to do well. — The bouse must not only
be' swept and whitewashed. A new tenant must be intro:
duced, or else the leprOsy may yet appear again in the
walls. — The outward life must not only be garnished with
the formal trappings of religion. The power of vital
religion must be experienced in the inward man. — The
devil must not only be cast out. The Holy Ghost must
take his place. Christ must dwell in our hearts by faith.
We must not only be moralized, but spiritualized. We
must not only be reformed, but born again.
Let us lay these things to heart. Many professing Chris
tians, it may be feared, are deceiving themselves. Thevare

LUKE, CHAP. XI. 27
not what they once were, and so they flatter themselves,
they are what they ought to be. They are no longer
sabbath-breaking, daring sinners, and so they dream
that they are Christians. They see not that they have
only changed one kind of devil for another. They are
governed by a decent, Pharisaic devil, instead of an au
dacious, riotous, unclean devil. — But the tenant within
is the devil still. And their last end will be worse than
their first. From such an end may we pray to l^e de
livered 1 Whatever we are in religion, let us be tho
rough. Let us not be houses swept and garnished, but
uninhabited by the Spirit. Let us not be potsherds
covered with silver, fair without, but worthless within.
Let our daily prayer be, " Search me, 0 God ; — ^and see
whether there be any wicked way in me, and lead me in
the way everlasting." (Psalm cxxxix. 24.)
Notes. Luke 51. 21—26.
21. — [A strong man.] The Greek expression so translated, would
be more literally rendered " the strong one." The word "man'
is net in the Greek. The same remark applies to Matt. xii. 29,
and Mark iii. 27. The literal translation brings out the charactej
of the devil, and the applicability of the whole passage to him
with much force.
[His goods.] The literal meaning of the Greek expression so
translated is, " the things that are his, — that belong to him."
22 — [A stronger than he.] This expression again would be more
literally rendered, " the One stronger than he." It evidently re
fers to our Lord, the great conqueror of Satan. There is a proL -
able reference to Isaiah Uii. 12. John the Baptist calls our Lord
" the mightier one," in Mark i. 7, and Luke iii. 16. In both ihese
places the Greek is the same as it is here.
[Divideth his spoils.] It admits of a question whether our Lord
did not mean us to put a literal sense on these words, and to in
terpret them of that new application of man's faculties and powers
which He makes when He converts a soul. He takes posses
sion of the afiections and intellectual capacities, over which
the devil once exercised dominion, and uses them for His own

28 EXPOSITORT THOUGHTS.
glory. Ford quotes a saying of Bishop Keynolds : " God maketh
use of that art, wealth, power, learning, wisdom, intellect, which
Satan used against Christ's kingdom, as instruments and orna
ments unto the Gospel ; as, when a magazine in war is taken, the
General makes use of those arms, which were provided against
him, for his own service."
23. — [He that is not with me is against me.] The application of
this expression is differently interpreted by difierent commen
tators. Some think that it should be confined strictly to the
subject of which our Lord is speaking, — that is, the utter division
which exists between His kingdom and that of the devil. They
think our Lord is enforcing the absurdity of the idea that He
cast out devils by Beelzebub, and that His argument is, " There
can be no alUance between me and Satan. He. is not -with me,
and so he is against me. He is not gathering with me, and so
he scatters." — Others think that the expression is of much wider
application, and that it is a general truth concerning all
waverers, and doubters, and half-hearted, and excuse-making
people, of whom no doubt there were many among our Lord's
hearers. They argue that our Lord - is exposing .the awful
danger of -many of His Jewish hearers, who had been a little
roused by John the Baptist, and seemed likely to receive Christ
when He appeared. And yet, when He did appear, they hung
back and affected to be troubled with doubts, and so continued
neutral and undecided. — This last opinion appears to me by far
the most probable, and is confirmed by the passage which im
mediately follows. The sentence is directed against undecided
Jews, who were like the man from whom the unclean spirit had
gone forth. Their hesitating neutrality was a most dan
gerous position. Their last end was Hkely to be worse than
their first.
At first sight, it seems difficult to reconcile our Lord's words in
this verso with His words in another place. We find Him saying
of one who cast out devils in His name, but did not follow Hia
disciples, " Forbid him not; for he that is not against us, is for us."
(Luke ix. 50.) Here, however, we find Him saying, " He that is
not with us, is against us."
Tbe reconcihation of the two sentences in reality is not difficult.
They were spoken of two entirely different classes of persons. In
the former case, our Lord was speaking of one who was really work
ing for Christ, and against the devil, and was doing good, though
perhaps not in the wisest way. Of him He says, " He that is
not against us, is for us." He works against the same enemy
that we work against, and therefore he is on our side. — In the
case before us, our Lord is Speaking of men who refused to join
Him and become His disciples, who held aloof fi:om Him, and
were afraid or ashamed of His service. Of them He says " He

LUKE, CHAP. XI. 2
that is not with us s against us." He does not avow himself our
friend, and so he b ccomes practically one of our foes.
24. — [He walketh through dry places.] The expression translated
'^ walketh," is more frequently rendered, "passeth, or goeth
through." Let it be noted, that it is the " spirit," and not the
man, of whom this is said. — The expression, " dry places," is a
diflioult one. The literal signification of the Greek words would
be, — " places without water." According to some, it means " un
inhabited or -wilderness-places," where the devil finds no rest,
finding no one to injure. — According to others it signifies the Gen
tiles, over whom Satan exercised special power before the Gospel
was preached to them, and the heathen, over whom Satan specially
reigns now. — Our inability to make out clearly the meaning of _the
expression, arises, in a great measure, from our ignorance of what
is going on in the unseen world of spirits, both evil and good. To
an immaterial creature, like a devH, the expression would probably
be quite plain.
[Seeking rest] This is an awful expression ! It shows the rest
less unwearied craving to do mischief, and inflict injury on God'a .
creatures, which seems at present a special attribute of the devil,
during the period that he is permitted to do evil.
[He saith, I will return unto my house.] This is another most
awful expression. How many men and women are being daily
watched by the devil, and mischief planned against them,
while they, in their folly, never dream of what Satan ia
doing I
25. — [And when he cometh, he findeth.] Let it be carefully noted
both here and in the following verse, that it is the evil spirit,
and not the man, of whom these things are said. Literally
translated, the Greek words should be, "When it cometh, it
findeth, &c."
[Swept and garnished.] These expressions must of course be
regarded as figurative. They are borrowed from the condition of
a house, and appUed to the state of a reformed, but unconverted,
people or heart.
Let it be remembered that there may be much moral cleanK-
ness, and even much " garnishing," about one who is unsanctified.
There may be much that is fair to the eye, and yet no grace.
26. — [Seven other spirits.] The number seven is often used in
Scripture proverbially, to denote great increase in number, or size,
or quantity, or intensity. Thus, Psahn cxix. 164; Prov. xxiv.
16 ; Matt, xviii. 21 ; Daniel iii. 19.
[ Worse than himself] This expression seems to denote that
even among devils there are degrees of wickedness and maUce.
Just so there are degrees of glory in heaven, grace on earth, and
punishment in hell.

30 EXPOSITORT THOUGHTS.
[Last state...worse than the first.] The Greek expressions so
rendered mean literally " the last things," and "the first things."
The tendency of a backslider, or a man who has at one time pro
fessed religion, but afterwards turned back to the world, to become
worse than he ever was Jsefore, is a painful fact, but a notorious
one. — The possession of clear knowledge of the Gospel, combined
with dehberate choice of sin and the world, seems the parent of
the most hardened state of soul to which mortal man can attain.
Ford quotes a striking sentence from C.owper's letters on this sub
ject : " I have observed that when a man who once seemed a
Christian has put off that character, and resumed his old one, he
loses, together with the grace which he seemed to possess, the
most amiable parts of the character that he resumes. The best
.features of his natural face seem to be struck out, that after ha-ving
worn religion only as a mask, he may make a more disgusting ap
pearance than he did before he assumed it."
The story of the unclean spirit in this passage admits of "a
threefold application. 1. — ^It describes the history of the Jewish
nation before Christ came upon earth. For a time after the
giving of the law they seemed better than the Gentiles, and
like a house swept and garnished. But when they became
proud, self-righteous, and unholy, the evil spirit returned to
them. They were cast off by God, and given over to be
oppressed and scattered by the Babylonians, Syrians, and
the Eomans. And forty years after our Lord was upon earth,
their last state was worse than their first. 2. — ^It describes the
history of the Gentile churches since the time when Christ was
on earth. For many centuries they seemed like a house swept
and garnished. The e-vil spirit seemed cast out. But in the
vast majority of cases they have departed from their first things.
The Spirit of God has left them. The evil spirit has returned.
Their end seems likely to be worse than their beginning.
¦~3. — Above all, the passage describes the state of individuals
who are content with reformation "without conversion. This is
a sense which ought never to be lost sight of. Historical and
prophetical interpretations are useful, but tiiey must not be
allowed to overlay and bury the lessons that concern each one
of ourselves.

LUKE XL 27—32.

27 And it oame to pass, as he spake
these things, a certain -woman ot the
company Imed up her voice, and said
unto him. Blessed is the -womb that
bare theo, and the paps -w-hioh thou
Host sucked.

28 But he said. Yea rather, blessed
are they that hear the -word of God,
and keep it.
29 And -when the people -were ga
thered thick together,he beo-an to say,
This is an evil generation : they seek

LUKE, CHAP. XL

31

aaign 5 and there shall no sign be
given it, but the sign of Jonas tiie
prophet. 30 For as Jonas -was a sign unto
the Ninevites, so shall also the Son
of man he to this generation.
_ 31 The queen of the south shall
rise up in the judgment -with tho men
of this generation, and condemn
them : for she oame from the utmost

parts of the earth to hear the -wisdom
of Solomon ; and behold, a greater
than Solomon is here.
82 The men of Nineve shall rise
up in the judgment -with this genera
tion, and shall condemn it : for they
repented at tho preaching of Jonas ;
and, behold, a greater than Jonas is
here.

A WOMAN is brought before us in this passage of Scrip
ture of whose name and history we know nothing. We
read that, as our Lord spake, " A certain woman of the
company lifted up her- voice and said unto him. Blessed
is the womb that bare thee." At once our Lord founds
on her remark a great lesson. His perfect wisdom turned
every incident within His reach to profit.
We should observe in these verses how great are the
privileges of those who hear and keep God's word. They
are regarded by Christ with as much honor as if they
were His nearest relatives. It is more blessed to be a
believer in the Lord Jesus than it would have been to
have been one of the family in which He was born after
the flesh. It was a greater honor to the Virgin Mary
herself to have Christ dwelling in her heart by faith,
than to have been the mother of Christ, and to have
nursed Him on her bosom.
Truths like these we are generally very slow to receive.
We are apt to fancy that to have seen Christ, and beard-
Christ, and lived near Christ, and been a relative of Christ
according to the flesh, would have had some mighty ef
feet upon our souls. We are all naturally inclined to
attach great importance to a religion of sight, and sense,
and touch, and eye, and ear. We love a sensuous, tangible,
material Christianity, far better than one of faith. And

S2 EXPOSITOET THOUGHTS.
we need reminding that seeing is not always believing.
Thousands saw Christ continually, while He was on
earth, and yet clung to their sins. Even His bi-ethren
at one time " did not believe in him." (John vii. 5.) A
mere fleshly knowledge of Christ saves no one. The
words of St. Paul are very instructive : — " Though we
have known Christ after the flesh, yet now henceforth
know we him no more." (2 Cor. v, 16.)
Let us learn from our Lord's words before us that the
highest privileges our souls can desire are close at hand,
and within our reach, if we only belive. We need not
idly wish that we had lived near Capernaum, or hard by
Joseph's house at Nazareth. We need not dream of a
deeper love and a more thorough devotion if we had
really pressed Christ's hand, or heard Christ's voice, or
been numbered among Christ's relatives. All this could
have done nothing more for us than simple faith can do
now. Do we hear Christ's voice and follow Him ? Do
we take Him for our only Saviour and our only Friend,
and forsaking all other hopes, cleave only unto Him ?
If this be so, all things are ours. We need no higher
pri-vilege. We can have no higher, until Christ comes
again. No man can be nearer and dearer to Jesus than
the man who simply believes.
We should observe, secondly, in these verses, the despe
rate unbelief of the Jews in our Lord's time. We are
told that though they "gathered thick together" to hear
Christ preach, they still professed to be waiting for a sign.
They pretended to want more evidence before they be-
Keved. Our Lord declares that the Queen of Sheba and
the men of Nineveh would put the Jews to shame at the

LUKE, CHAP. XI. 33
last day. The Queen of Sheba had such faith that she
travelled a vast distance in order to hear the wisdom of
Solomon. Yet Solomon, with all his wisdom, was an
erring and imperfect king. The Ninevites had such faith
that they believed the message which Jonah brought
from God, and repented. Yet even Jonah was a weak
and unstable prophet. The Jews of our Lord's time
had far higher light and infinitely clearer teachings than
either Solomon or Jonah could supply. They had
amongst them the King of kings, the Prophet greater
than Moses. Yet the Jews neither repented nor believed !
Let it never surprise us to see unbelief abounding, both
in the church and in the world. So far from wondering
that there have been men like Hobbes, and Paine, and
Rousseau, and Voltaire, we ought rather to wonder that
such men have been so few. So far from marvelling that
tbe vast majority of professing Christians remain unaf
fected and unmoved by the preaching of the Gospel, we
ought to marvel that any around us believe at all. Why
, should we wonder to see that old disease which began
with Adam and Eve infecting all their chiidren ? Why
should we expect to see more faith among men and women
now than was seen in our Lord's time .P The enormous
amount of unbelief and hardness on every side may well
grieve and pain us. But it ought not to cause surprise.
Let us thank God if we have received the gift of
faith. It is a great thing to believe all the Bible. We
do not sufficientlyrealize the corruption of human nature.
We do not see the full virulence of the disease by which
all Adam's children are infected, and the small number
of those who are saved. — Have we failh, however weak
2*

84 EXPOSITORY THOUGHTS.
and small ? Let us praise God for the privilege. Who
are we that God should have made us to differ ? Let
us watch against unbelief. The root of it often lies
within us even after the tree is cut down. Let us guard
mr faith with a godly jealousy. It is the shield of the
Boul. It is the grace above all others which Satan la
bors to overthrow. Let us hold it fast. Blessed are
they that believe. 1
We should observe, lastly, in these verses, hoiv our
Lord Jesus Christ testifies to the truth of a resurrection,
and a life io come. He speaks of the queen of the south,
whose name and dwelling-place are now alike unknown
to us. He says " she shall rise up in the judgment."
He speaks of the men of Nineveh, a people who have
passed away from the face of the earth. He says of
them also, " they shall rise up."
There is something very solemn and instructive in the
language which our Lord here uses. It reminds us that
this world is not all, and that the life which man hves
in the body on earth is not the only life of which we
ought to think. The kings and queens of olden time
are all to live again one day, and to stand before the bar
of God. The vast multitudes who once swarmed round
ihe palaces of Nineveh are all to come forth from their
graves, and to give an account of their works. To our
eyes they seem to have passed away forever. We read
with wonder of their empty halls, and talk of them as
a people who have completely perished. Their dwelling-
places are a desolation. Their very bones are dust. But
to the eye of God. they all live still. The queen of tho
south and the men of Nineveh will all rise ao-ain. We
shall yet see them face to face.

XL 35
Let the truth of the resurrection be often before our
minds. Let the life to come be frequently before our
thoughts. All is not over when the grave receives its
tenant, and man goes to his long home. Other people
may dwell in our houses, and spend our money. Our
very names may soon be forgotten. But still all is not
over ! Yet a little time and we shall all live again. " Ttie
earth shall cast out the dead." (Isaiah xxvi. 19.) Many,
like Felix, may well tremble when they think of such
things. But men who live by faith in the Son of God,
like St. Paul, should lift up their heads and rejoice.
Notes. Luke XL 27—32.
27-. — [A certain woman.] We are not told who this woman was.
Her exclamation seems to have been the expression of mingled
pleasure and wonder, such as the impressible heart of a Jewish
woman would utter. It would be too much to conclude that she
was a disciple and a behever,
[of the company.] This expression would be more literally ren
dered, " out of the cro-tyd or multitude."
28. — [Yea, rather.] The Greek word so translated is only found in
three ottier places, and in each is variously rendered. "Nay, but."
(Rom. ix. 20.) "Tea, verfly." (Eom. x. 16.) " Tea, doubtiess."
(PhiL iii. 8.)
We cannot doubt that the words of this verse were spoken
with a prophetic foresight of that unscriptural worship of the
Virgin Mary, which was one day to arise and prevail so exten
sively in the Church of Christ. By no ingenuity, or torturing pro
cess, can the words be made to bear any but one plain meaning.
They declare, that to hear the word of God and keep it, is to be
more blessed than to be connected -with Christ by the ties of flesh,
and that to be the mother of Christ according to the flesh does not
confer on any one greater honor and privileges than to believe and
obey the GospeL
29. — [Gathered thick together.] The Greek word so rendered is only
found here. Parkhurst says that it means " crowding upon."
[They seek a sign.] The extraordinary perverseness of the Jews
in ever wanting some sign to produce in them faith, is note-wor
thy. Heart unbelief always professes to want evidence. It is not
evidence, but a right will .which is needful, if a man's soul is to be
saved.

36 EXPOSITOET THOUGHTS.
30.—[Jonas was a sign.] The Hkeness between Jonas and our Lord
has been variously explained. The three days and nights durrag
- which Jonah was in the whale's belly, and his commg forth alive '
at the end of them are undoubtedly the principal pomt. ihey
were a type of our Lord being in the grave, and rising agam the
third day.— Tie forty days after which Nineveh was to be de
stroyed are probably another point. They were a type of the forty
years which elapsed between our Lord's ministry and the destruc-
- tion of Jerusalem. — The mighty fact of the resurrection is unques- ~
tionably the main point in the type. It was the hinge on which
the whole Gospel turned, and the truth which the apostles con-
stantiy pressed on the Jews.
31. — [The queen of the south.]. It need hardly be remarked that the
person so described is the queen of Sheba of the Old Testament.
(1 Kings X. 1.) Her name is not known at aU.. Her dominions ¦
are not known with certainty. Some think that they were in
Arabia. Some think that they were in Ethhopia. " The utmost
parts of the earth" must be interpreted with qualifications as a
very distand land.
[A greater than /Sbfomore.] Let it be noted, that both here and
in the end of the following verses, the Greek word translated " a
greater," is literally " a greater thing." It is not improbable that
the " thing" referred to is " the sign." — There is one here who is
a sign of far greater moment than either Jonah or Solomon.
. Let it be observed, that tiie point in which the queen of the
South surpassed the Jews of our Lord's time and put them to
shame, was "faith." She had faith enough to come a long journey
to hear a wise man. The Jews, on the other hand, had " the -wis
dom of God" actually in the midst of them, preaching and teaching
for three years, and yet they Vould not believe.
Let it be observed, that the point in which the Ninevites
surpassed the Jews, and put them to shame, was repentance.
They had among them for a short time a prophet, and a very
weak and erring prophet too. Tet they repented , and turned to
God. The Jews had among them the mightiest and most faith
ful preacher that ever warned a people, and yet they would not
repent. In this, as well as in other passages, we should not fail to re
mark that our Lord speaks of the story -^i Jonah as an undoubt
edly true story, and of Jonah hhnself and ohe queen of Sheba as
real persons. The modern theory which , -ays that the histories of
the Old Testament are nothing better than amusing fables, finds
no countenance in the New Testament.
Here again, as well as elsewhere, we sec the general judgment
and the resurrection spoken of as events which will undoubtedly
take place, and events in which the sair,i£ of the Old Testament
are as much and really interested as those who lived after Christ's
nunistry began.

LUKE, CHAP. XI. 37

LUCE XI. 33-36.

88 No man, -Hrhen he hath lighted
a candle, putteth it in a secret place,
neither under a bushel, but on a oan-
dlostick, that they -which come in
may see the light.
34 The light of the body ia the
eye : therefore -when thine eye ia
Biugle, thy -whole body also ia full
of light ; but -when thine eye is evil,

thy body also is fall of darkneaa.
S5 Take heed therefore that tho
light -which is in thee be not dark-
neas. 36 If thy -whole body therefore ie
full of light, having no part dark, the
-whole shall be full of hght, as -when
the bright shining of a candle doth
give thee light.

We learn from these words of the Lord Jesus, the im
portance of malcing a good use of religious light and
privileges. We are reminded of what men do when they
light a candle. They do not " put it in a secret place,"
under a bushel measure. They place it on a candlestick,
that it may be serviceable and useful by giving light.
When the Gospel of Christ is placed before a man's
soul, it is as if God offered to him a lighted candle. It
is not sufficient to hear it, and assent to it, and admire
it, and acknowledge its truth. It must be received into
the heart, and obeyed in the life. Until this takes place
the Gospel does him no more good than if he were an
African heathen, who has never heard the Gospel at all.
A lighted canAle is before him, but he is not turning it
to account. The guilt of such conduct is very great.
God's light neglected will be a heavy charge against
many at the last day.
But even when a man professes to value the light of
the Gospel he must take care that be is not selfish in the
use of it. ' He must endeavor to reflect the light on all
around him. He must strive to make others acquainted
with the truths which he finds good for himself. He
must let bis light so shine before men, that they may see

38 EXPOSITORT THOUGHTS.
whose he is and whom he serves, and may be induced to
follow his example, and join the Lord's side. He must
regard the light which he enjoys as. a loan, for the use
of which he is accountable. He must strive to hold his
candle in such a way, that many may see it, and as they
see it, admire and believe.
Let us take heed to ourselves that we do not negleci
our light. The sin of many in this matter is far greater"
than they suppose. Thousands flatter themselves that
their souls are not in a very bad state, because they
abstain from gross and glaring acts of wickedness, and
are decent and respectable in their outward lives. But
are they neglecting the Gospel when it is offered tp them ?
Are they coolly sitting still year after year, and taking
no decided steps in the service of Christ ? If this he
so, let them know that their guilt is very great in the
sight of God. To have the light and yet not walk in
the light, is of itself a great sin. It is to treat with
contempt and indifference the King of kings.
Let us beware of selfishness in our religion, even after
we have learned to value the light. We should labor to
make all men see that we have found " thfe pearl of great
price," and that we want them to find it as well as our
selves. A man's religion may well be suspected, when
he is content to go to heaven alone. The true Christian
will have a large heart. If a parent, he will long for the
salvation of his children. If a master, he will desire to
see his servants converted. If a landlord, he will want
his tenants to come with him into God's kingdom. This
is healthy religion ! The Christian who is satisfied to
burn his candle alone, is in a very weak and sickly state
of soul.

LUKE, CHAP. XL 39
Wc learn, secondly, from these verses, the value of a
single and undivided heart in religion. This is a lesson
which our Lord illustrates from the office of the eye in
the human body. He reminds us that when the eye is
" single," or thoroughly healthy, the action of the whole
body is influenced by it. But when, on the contrary, the
eye is evil or diseased, it affects the physical comfort and
activity of the whole man. In an eastern country,
where eye diseases are painfully common, the illustra
tion is one which would be particularly striking.
But when can it be truly said that a man's heart is
single in religion ? What are the marks of a single
heart ? The question is one of deep importance. Well
would it be for tbe church and the world if single hearts
were more common.
The single heart is a heart which is not only changed,
converted, and renewed ; but thoroughly, powerfully, and
habitually under the influence of the Holy Ghost. It is
a heart which abhors all compromises, all luke-warmness,
all -halting between two opinions in religion. It sees one
mighty object, — the love of Christ dying for sinners. It
has one mighty aiba, — to glorify God and do His will.
It has one mighty desire, — to please God and be com
mended by Him. Compared with such objects, aims,
and desires, the single heart knows nothing worthy to
be named. The praise and favor of man are nothing.
The blame and disapprobation of man are trifles light as
air. " One thing I desire, — one thing I do, — one thing I
live for :" this is the language of the single heart. (Psl.
xxvii. 4. ; Luke x. 42 ; Philip, iii. 13.) Such were
the hearts of Abraham, an'd Moses, and David, and

40 EXPOSITORT THOUGHTS.
Paul, and Luther, and Latimer. They all had their
weaknesses and infirmities. They erred no doubt ia
some things. But they all bad this grand peculiarity.
They were men of one thing. They bad single hearts.
They were unmistakeably " men of God."
The blessings of a single heart in religion are almost
incalculable. He who has it, does good by wholesale.
He is like a light-house in the midst of a dark world.
He reflects light on hundreds whom he knows nothing
of. " His whole body is full of light." His Master is
seen through every window of his conversation and con
duct. His grace shines forth in every department of his
behavior. His family, his servants, his relations, his
neighbors, his friends, his enemies, all see the bias of his
character, and all are obliged to confess, whether they
like it or not, that his religion is a real and influential
thing. And not least, the man of a single heart finds a
rich reward in the inward experience of his own soul.
He has meat to eat the world knows not of. He has a
joy and peace in believing to which many indolent Ghiis-
tians never attain, His face is toward the sun, and so
his heart is seldom cold.
Let us pray and labor that we may have a single eye
and a whole heart in our Christianity. If we have a
religion, let us have a thorough one. If we are Chris
tians, let us be decided. Inward peace and outward use
fulness Bi-e at stake in this matter. Our eye must be
single, if our while body is to be full of light.
Notes. Luke XI. 33—36.
33.— -[Nb man...lighteth a candle, d;c.] The saying of this verse is
evidently mtended to be a rebuke to the unteheving Jews, who

41
had the light, but would not use it,' — and a warning to our Lord's
disciples, who believed in the Hght, that they ought not to con
ceal the light, but display it to the world. A candle is intended
to be placed on a candlestick and give light. So also God's
truth is intended to be imparted to others, and exhibited to all
around us.
It is hard to conceive a more striking example of putting the
light " under a bushel" than the treatment of the Bible by the
Ohurch of Eome. The Church of Eome possesses that word
which is given to be the light of man's soul, and yet discourages
its reading and opposes its circulation.
34. — [ When thine eye is single, dec] The eye is to the body, what
the heart is to the man. If the eye is dimmed — does not see
objects clearly, the whole action of the body is more or less
affected. If the heart is double-minded and compromising, the
whole character of the man will be influenced by it. His course
will be wavering and unstable. His life will be trimming and in
consistent. Parkhurst says, that the Greek word rendered " single," when
applied to the eye, means clear. Doddridge says, " it is opposed to
an eye overgrown with film, which wo-uld obstruct the sight."
Campbell says that it means " sound and healthy," and that both
Chrysostom and Theophylact interpret it in that sense.
35. — [Take heed, Aerefore, Sc] The meaning of this verse appears
to be, " Take heed lest that faculty in thee, which ought to be the
eye of the soul, become so dimmed and obscured by sin, sloth, or
unbelief, that it be as useless as if it were in utter darkness. Take
heed, lest by hardening thy heart against tbe light of my Gospel,
thou become utterly callous, and be given over to a reprobate
mind." It must be remembered that the expression is parabolic and figu
rative. It must not be so strained and wrested as to convey the
idea that man has naturally an " inward light" which can save his
soul. Such an interpretation would contradict other plain texts of
Scripture, and tend to Pelagianism.
36. — [If thy whole body, die] The meaning of this verse is at first
sight nothing more than the assertion of a simple truism. It seems
nothing more than saying, " If thy body shall be light, it shall be
light." This, however, is plainly not tbe fuU meaning of our Lord's
words. Tbe meaning of the words appears to be as follows. " If the
eye of thy soul is thoroughly healthy, and thy heart thoroughly.
right in the sight of Go(l, so that thy whole character is enlight
ened and influenced by it, then shall thy whole character shine
after the manner of a candle which enlightens thee by its shin
ing. Thou shalt not only have hght for thyself, but reflect light -

42

EXPOSITORT THOUGHTS.

on others." The second expression, "Ml «f bgH shouldbe
read in close connection with the likeness of the candle yhzch
immediately follows. If thou art really full of light, thou shalt be
like a hghted candle on a candlestick. Thou shalt be a hght to
the world.
The marginal reading gives a more literal translation of the con
clusion of the verse than the authorized version. The literal ren
dering of the Greek is, " as when a candle, by its bright, flashing
shining, enlightens thee."

Notes. - Luke XI. 37 — 44

36 And as he spake, a certain Pha
risee heaought him to dine with him ;
and he -went 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 Pharisees make clean the
outside of the cup and platter ; but
your inward part is full of ravening
and -wickedness.
iO Te fools, did not he that made
that which is without make that which
is -within also ?
41 But rather give alma of such
things as ye have, and behold, ail

things are clean unto you.
42 But woe unto you, Pharisees 1
fpr ye tithe mint 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 uuto you, Pharisees ! for
ye love the uppermost seats in the
synagogues, and greetings intkemiii-
keta. 44 Woe unto you, Ssribes and Pha
risees, hypocrites ! for ye are as graves
which appear not, and the men that
walk over ihemstre not aware of them.'

Let us notice in this passage, our Lord Jesus Christ's
readiness, when needful, to go into the company of the '
unconverted. We read that "a certain Pharisee besought
him to dine with him." The man was evidently not one
of our Lord's disciples. Yet we are told that "Jesus
went in and sat down to meat."
The conduct of our Lord on this occasion, as on'
others, is meant to be an example to all Christians.
Christ is our pattern as well as our propitiation. There
are evidently times and occasions when the servant of
Christ must mix with the ungodly and the children of
this worid. There may be seasons when it may be a duty
to hold social intercourse with them, to accept their invi-

43
tations, and sit do-wn at their tables. Nothing, of course,
must induce the Christian to be a partaker in the sins
or frivolous amusements of the world. But he must not
be uncourteous. He must not entirely withdraw himself
from the society of the unconverted, and become a her
mit or an ascetic. He must remember that good may
be done in the private room as well as in the pulpit.
One qualification, however, should never be forgotten,
when we act upon our Lord's example in this matter. Let
us take heed that we go down into the company of the
unconverted in the same spirit in which Christ went.
Let us remember His boldness in speaking of the things
of God. He was always "about His Father's business."
— 'Let us remember His faithfulness in rebuking sin. He
spared not even the sins of those that entertained Him,
when His attention was publicly called to them. Let
us go into company in the same frame of mind, and our
souls will take no harm. If we feel that we dare not imi
tate Christ in the company which we are invited to join,
we may be sure that we had better stay at home.
Let us notice, secondly, in this passage, the foolishness
which accompanies hypocrisy inreligion. We are told that
the Pharisee with whom our Lord dined marvelled that
our Lord "had not first washed before dinner." He
thought, like most of his order, that there was something
unholy in not doing it, and that the neglect of it was a
sign of moral impurity. Our Lord points out the absurdity
of attaching such importance to the mere cleansing of the
body, while the cleansing of the heart is overlooked. He
reminds His host that God looks at the inward part of
USj the hidden ma,n of the heart, far more than at our

44 EXPOSITOET THOUGHTS.
skins. And He asks the searching question, " Did not
He that made that which is without, make that which
is within also ?" The same God who formed our poor
dying bodies, is the God who gave us a heart and soul.
For ever let us bear in mind that the state of our
hearts is the principal thing that demands our attention,
if we would know what we are in religion. Bodily wash
ings, and fastings, and gestures, and postures, and self-
imposed mortifications of the flesh, are all utterly useless
if the heart is wrong. External devoutness of conduct,
a grave face, and a bowed head,and a solemn countenance,
and a loud amen, are all abominable in God's sight, so
long as our hearts are not washed from their wickedness,
and renewed by the Holy Ghost. Let this caution never
be forgotten. The idea that men can be devout before
they are converted, is a grand delusion of the devil,
and one against which we all need to be on our guard.
There are two Scriptures which are very weighty on this
subject. In one it is written, " Out of the heart are the
issues of life." (Prov. iv. 23.) In the other it is written,
" Man looketh on the outward appearance, but the Lord
looketh at the heart." (1 Sam. xvi. 7.) There is a
question which we should always ask ourselves in draw
ing near to God, whether in public or private. We should
say to ourselves, " Where is my heart ?"
Let us notice, thirdly, in this passage, the gross incon
sistency which is often exhibited by hypocrites in relig
ion. We read that our Lord says to the Pharisees, " Ye
tithe mint and rue, and all manner of herbs, and pass
over judgment and the love of God." They carried to an
extreme their zeal to pay tithes for the service of the

LUKE, CHAP. XL 45
temple ; — and yet they neglected the plainest duties to
wards God ami their neighbors. They were scrupulous
to an extreme about small matters in the ceremonial
law ; and yet they were utterly regardless of the sim
plest first principles of justice to man and love toward
God. In the one direction they were rigidly careful to
do even more than was needful. In the other direction
they would do nothing at all. In the secondary things
of their religion they were downright zealots and enthus
iasts. But in the great primary things they were no bet
ter than the heathen.
The conduct of the Pharisees in this matter, unhappily,
does not stand alone. There have' never been wanting
religious professors who have exalted the second things
of Christianity far above the first, and in their zeal for
the second things have finally neglected the first things
entirely. There are thousands at the present day who
make a great ado about daily services, and keeping Lent,
and frequent communion, and turning to the east in
churches, and a gorgeous ceremonial, and intoning pub
lic prayers,— but never get any further. They know lit
tle or nothing of the great jDractical duties of humility,
charity, meekness, spiritual-mindedness, Bible reading,
private devotion, and separation from the world. They
plunge into every gaiety with greediness. They are to
be seen at every worldly assembly and revel, at the race,
the opera, the theatre, and the ball. They exhibit noth
ing of the mind of Christ in their daily life. What is all
this but walking in the steps of the Pharisees ? Well
says the wise man, " There is no new thing under the
sun." (Eccles. i. 9.) The generation which tithed mint.

46 EXPOSITORT THOUGHTS.
but passed over "judgment and the love of God," is not
yet extinct.
Let us watch and pray that we may observe a scrip
tural proportion in our religion. Let us beware of put
ting the second things out of their place, and so hy
degrees losing sight of the first entirely. Whatever im
portance we attach to the ceremonial part of Christian
ity, let us never forget its great practical duties. The
religious teaching which inclines us to pass them over,
has something about it which is radically defective,.
Let us notice, lastly, \he falseness andhollowness which
characterize the hypocrite in religion. We read that our
Lord compared the Pharisees to " graves which appear
not, and the men that walk over them are not aware
of them." Even so these boasting teachers of the Jews
were inwardly full of corruption and uncleanness, to an
extent of which their deluded hearers had no conception.
The picture here drawn is painful and disgusting.
Yet the accuracy and truthfulness of it have often been
proved by the conduct of hypocrites in every age of the
church. What shall we say of the lives of monks and
nuns, which were exposed at the time of the Eeforma-
tion ? Thousands of so called " holy" men and women
were found to be sunk in every kind of wickedness.
What shall we say of the lives of some of the leaders of
sects and heresies who have professed a peculiarly pure
suindard of doctrine ? Not unfrequeutly the very men
who have promised to others liberty have turned out to
be themselves "servants of corruption." The morbid
anatomy of human nature is a loathsome study. Hypocrisy
and unclean living have often been found side by side.

LUKE, CHAP. XI. 47
Let us leave the whole passage with a settled deter
mination to watch and pray against hypocrisy in religion.
Whatever we are as Christians, let us be real, thorough,
genuine and sincere. Let us abhor all canting and
affectation, and part-acting in the things of God, as that
which is utterly loathsome in Christ's eyes. We may be
weak, and erring, and frail, and come far 'short of our
aims and desires. But at any rate, if we profess to be
lieve in Christ, let us be true.
Notes. Luke XI. 37—44
37. — [A certain Pharisee.] We do not know who this Pharisee
was. It seems clear that he was not a disciple of Christ. Yet
our Lord accepted ,his invitation, and dined with him. From
this circumstance the conclusion is often drawn by weak believ
ers that it is la-wful and desirable to keep up social intercourse
with unconverted people. As to the lawfiilness there can be no
doubt. As to the desirableness and expediency, every one must
judge for himself, and consider what he can do, and what he can
not. Those Christians who plead our Lord's example as an argu
ment for dining with unconverted people, would do well to mark
our Lord's conduct and conversation at the tables of those with
whom He dined. Let them copy Him in His conversation as well
as in the acceptance of invitations. 'Unhappily, there are many
who will accept the invitations as our Lord accepted, but will not
taUs; as our Lord talked.
38. — [That he had not flrst washed^ Let this expression be care
fully noted. The Greek word literally translated would be
rendered, "that he had hot first been baptized" before dinner.
It is clear that the washing spoken of cannot be a washing of the
whole body, but a partial washing, as of the hands and feet, or a
sprinkling of water on the bands, after the manner of Eastern na
tions. (2 Kings iii.. 11.) The opinion held by some Baptists that
the Greek word to " baptize" is never used except in the sense of
a total immersion of the body, is one that cannot be reconciled
with the expression used in this text.
39. — [Your inward part!] This of course means your inward man
— ^your heart. It is what St. Peter calls " the hidden man of the
heart." (1 Pet. iii. 4.) . .
40. — [Ye fools!] The literal meaning of the Greek word so trans
lated is, "persons without mind or understanding." It is the
same word that St. Paul uses. (1 Gor. xv. 36.) - It is not the

48 EXPOSITORT THOUGHTS.
word that our Lord forbids to be used in the sermon on the motiut.
(Matt. V. 22.)
[Did not he dial made that which is without, &c!\ Our Lord's
meaning in this verse appears to be that it is absurd and unrea
sonable to suppose that Q^d can be pleased with mere' external
and ceremonial purity, while inward purity and cleansing of
the heart are neglected. He who made all things, made the
inner man as well as the outward, and requires the heart to be
washed from _ its wickedness, as well as the hands from unclean
ness.
tL — [But rather give alms, cfcc] This is a very difficult verse. The
variety of interpretations of it shows plainly that it has perplexed
the commentators.
Some think that the whole verse is ironical, and that our Lord
means, "Go on in your practice of giving almS of such things as
ye have, and then indeed ye are very holy people I All things are
clean upon you I — Give alms and keep up the ceremonial law, and
then ho doubt ye are the people I None so holy as ye I" This is
the opinion of Lightfoot, who thinks that our Lord is quoting the
tenets of the Pharisees " in mere scoff and displeasure." However
it does not seera a satisfactory mode of explaining the verse, and is
unlike our Lord's usual mode of speaking. This interpretation
may therefore be dismissed at once.
The real difficulty of the verse no doubt lies in the words which
we translate " such things as ye have." Some think that this ex
pression is elliptical, and that it means, " Give alms every one ac
cording to his ability." This is the view of Euthymius, Maldon-
atus, Cocceius, Hammond, "VVhitby, Schott^en, and Doddridge.
— Others think that the expression means, " Give as alms to the
poor those things that ye have," that is, the things that ye have
obtained by avarice and plunder, as Zacch£eus did. — Others thitik
that the expression means, " All that ye have — all your proper
ty."— Others think that it means, " That which is over and above,
—your superfluities, — give them as alms." — Others think that it
means, " Give alms with all your might." — Others think that it
means, "Give alms, which is the only remedy left to you."
All these interpretations appear very unsatisfactory. None of
them meets the grave objection, that, taken in connection with the
concluding sentence of the verse, they teach false doctrine. Alms
do not make our souls clean, and all our actions oure, no matter
how, or in what way, or to what extent we give them.
I take leave to suggest another explanation, which seems to me
to deserve consideration. The literal meaning of the Greek word
is as follows, — " But rather give the things that are in, as alms." 
The simplest sense of this sentence appears to be, " Give first
the offering of thei nward man. Give your liejirt, your alFeo-

LUKE, CHAP. XL 49
tions, and your will to God, as the first great alms which you
bestow, and then all j'our other actions, proceeding from a right
heart, are an acceptable sacrifice, and a clean offering in the
sight of God. — Give the inner man first, and then the gifts and
service of the external man will be acceptable. — Give yourselves
first to the Lord, and then He will be pleased with your gifts,'*
See that your persons are first accepted, and then your works will
be acceptable. To the pure all tilings are pure." Let the expres
sion in this sense be compared with Eom. xii. 1. Psalm Ii. 17. 2
Cor. viii. 5.
42. — [ Woe unto you.] Here, as in other places, the stern and severe
language of our Lord deserves notice. Gracious and loving as He
was. He could rebuke when there was need. Nothing seems so
odious in His eyes as hypocrisy.
[ Ye tithe mint, dec] This expression means that the Pharisees
pretended to such excessive scrupulosity about giving a tenth of
all their possessions to the service of the temple and to the maiut-
tenance of the ceremonial law, that they were not content with
tithing their corn. They even tithed their garden herbs. Yet all
_ this time they entirely neglected the plain duties of justice to man,
and real love to God.
The neglect of distinction between that which is great and that
which is small, that which is first and that which is second, that
which is essential and that which is non-essential, has been the
source of enormous evU in every age of the Church. It is a dis
tinction which the never-dying school of the Pharisees is unable
to draw.
43.— [ Ye love the uppermost seals, &c.] JJet it be noted, that ambi
tion and the love of precedence are common marks of the formal
ist and the self-righteous. To exalt themselves under pretence
of honoring the Church, and to obtain power under cover of
obtaining respect for their own order, has been the practice
of Pharisees all over the world and in every age of tiie Church
of Christ.
Our Lord, in this verse, exposes -the hollowness of the motives
by which His enemies were actuated. Self, and self-aggrandize
ment, were the true spring of all their conduct.
44.— [ Ye are as graves which appear not] There is a remarkable
difference between the comparison which our Lord draws here and
that which He draws in St. Matt, xxiii. 27, where He likens the
Pharisees to whitened sepulchres.
In the comparison before us He rebukes the cunning with
which they concealed their own inward corruption, so that men
were not aware of it. — In the one in St. Matthew He exposes
the false profession which they made outwardly to the eye, in
having a beautiful semblance of religion, while there was nothing"

50

EXPOSITOET THOUGHTS.

corresponding in the state of their hearts. — ^In the case before ti3
He exposes what men did not see in the Pharisees. In the case
in St. Matthew He rather exposes what men did see. — In the one
case it was a grave full of corruption, but a grave concealed from
the eye. In the other it was a grave equally full of corruption,
but outwardly beautiful and white, so as to deceive a beholder as
to the nature of its contents. — ^In the one case there was corrup
tion, but made outwardly beautiful and harmless. In the other
there was corruption hidden, concealed, and entirely kept back
from the eye. — In both oases the heart was the same. The whit
ened sepulchre and the sepulchre concealed were both sepulchres
lull of corruption.

LUKE XL 45—54.

45 Then ans-scered one of the La-sv-
yers, and said unto him, Master, thus
saying thou reproaohest ub also.
46 And he said, 'Woe unto you also,
ye La-wyers 1 for ye lade men -with
burdens grievous to be borne, and ye
yourselves touch not the burdens-w-ith
one of your fingers.
47 'Woe unto you ! for ye build the
sepulchres of the prophets, and your
fathers killed them.
48 Truly ye hear -witness that ye
allo-vr the deeds of your fathers : 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, aud some of them they
shall slay and persecute :
50 That the blood of all the proph
ets, -which -was shed from the found

ation of the -world, may be required
of this generation ;
61 From the blood of Abel unto the
blood of Zacharias, -which perished
between the altar and the temple :
verily I say unto you. It shall be re
quired of this generation.
52 -Woe unto you. Lawyers ! for ye
have taken away the key of kno-wl-
edge : ye enter not in yourselves,
and them that -were entering in ye
hindered. 53 And as he said these things
unto them, the Scribes and the Phar
isees began to urge Aim vehemently,
and to provoke him to speak of many
things :
54 Laying -wait for him, and seek
ing to catch, something oul; of his
mouth, that they might accuse
him.

The passage before us is an example of our Lord Jesus
Christ's faithful dealing with the souls of men. We see
Him without fear or favor rebuking the sins of the
Jewish expounders of God's law. That false charity
which calls it " unkind" to say that any one is in error,
finds no encouragement in the language used by our
Lord. He calls things by their right names. He knew
that acute diseases need severe remedies. He would

LUKE, dHAP. XL 51
have us know that the truest friend to our souls, is not
the man who is always " speaking smooth things, ' and
agreeing -with everything we say, but the man who tells
us the most truth.
We learn, firstly, from our Lord's words, how great is
the sin of professing to teach others what we do 7iot practise
ourselves. He says to the lawyers, " Ye lade men with
burdens grievous to be borne, while ye yourselves touch
not the burdens with one of your fingers." They required
others to observe wearisome ceremonies in religion which
they themselves neglected. They had the impudence
to lay yokes upon the consciences of other men, and yet
to grant exemptions from these yokes for themselves.
In a word, they had one set of measures and weights
for their hearers, and another set for their own souls.
The stern reproof which our Lord here administers,
should come home with special power to certain classes
in the church. It is a word in season to all teachers of
young people. It is a word to all masters of families
and heads of households. It is a word to all fathers
and mothers. Above all, it is a word to all clergymen
and ministers of religion. Let all such mark well our
Lord's language in this passage. Let them beware of
telling others to aim at a standard which they do not
aim at themselves. Such conduct, to say the least, is
gross inconsistency.
Perfection, no doubt, is unattainable in this world.'
If nobody is to lay down rules, or teach, or preach, until
he is faultless himself, the whole fabric of society would
be thrown into confusion But we have a right to expect
some agreement between a man's words and a man's

52 EXPoaiTOBT thoughts.
work , — ^between his teaching and his doing,— -between
his preaching and his practice. One thing at all events
is very certain. No lessons produce such effects on men
as those which the teacher illustrates by his own daily
life. Happy is he who can say with Paul, " Those things
which yg have heard and seen in me, do." (Philip, iv. 9.)
We learn, secondly, from our Lord's words, how much
more easy it is to admire dead saints than living ones. He
says to the lawyers, " Ye build the sepulchres of the
prophets, and your fathers killed them." They professed
to honor the memory of the prophets, while they lived
in the very same waj's which the prbphets had con
demned 1 They openly neglected their advice and teach
ing, and yet they pretended to respect their graves 1
The practice which is here exposed has never been
without followers in spirit, if not in the letter. Thou
sands of wicked men in every age of the church have
tried to deceive themselves an^ others by loud professions
of admiration for the saints of God after their decease.
By so doing they have endeavored to ease their own con
sciences, and blind the eyes of th6 world. They have
sought to raise in the minds of others the thought, " If
these men love the memories of the good so dearly they
must surely be of one heart with them." They have
forgotten that even a child can see that " dead men tell
no tales," and that to admire men when they can neither
reprove us by their lips, nor put us to shame by their
lives, is a very cheap admiration indeed.
Would we know what a man's religious character
really is ? Let us inquire what he thinks of true Chris
tians while they are yet alive. — Does he love them, and

LUKE, CHAP. XI. 53
cleave to them, and delight in them, as the excellent of
the earth ? — Or does he avoid them, and dislike them,
and regard them as fanatics, and enthusiasts, and ex
treme, and righteous overmuch ? — ^The answers to these
questions are a pretty safe test of a man's true charac
ter. When a man can see no beauty in living saints,
but much in dead ones, his soul is in a very rotten state.
The Lord Jesus has pronounced his condemnation. He
is a hypocrite in the sight of God.
We learn, thirdly, from our Lord's words, how surely
a reckoning day for persecution will come upon the per
secutors. He says that the " blood of all the prophets
shaU be required."
There is something peculiarly solemn in this state
ment. The number of those who have been put to
death for the faith of Christ in every age of the world,
is exceedingly great. Thousands of men and women
have laid down their lives rather than deny their Saviour,
and have shed their blood for the truth. At the time
they died they seemed to have no helper. Like Zacha
rias, and James, and Stephen, and John the Baptist,
and Ignatius, and Huss, and Hooper, and Latimer, they
died without resistance. They were soon buried and for
gotten on earth, and their enemies seemed to triumph
utterly. But their deaths were not forgotten in heaven.
Their blood was had in remembrance before God. The
persecutions of Herod, and Nero, and Diocletian, and
bloody Mary, and Charles IX., are not forgotten. There
shall be a great assize one day, and then all the world
shall see that " precious in the sight of the Lord is the
death of his saints." (Psalm cxvi. 15.)

54 EXPOSITORY THOUGHTS.
Let us often look forward to the judgment day. There
are many things going on in the world which are trying
to our faith. The frequent triumphing of the -wicked
is perplexing. The frequent depression of the godly is
a problem that appears hard to solve. But it shall all
be made clear one day. The great white throne and the
books of God shall put all things in their right places.
The tangled maze of God's providence shall be unrav
elled. All shall be proved to a wondering world to have
been " well done." Every tear that the wicked have
caused the godly to shed shall be reckoned for. Every
drop of righteous blood that has been spilled shall at
length be required. ^
We learn, lastly, from our Lord's words, how great is
the wickedness of keeping back others from religious
knowledge. He says to tbe lawyers, " Ye have taken
away the key of knowledge : ye entered not in your
selves, and those that were entering in ye hindered."
The sin here denounced is awfully common. The
guilt of it lies at far more doors than at first sight many
are aware. It is the sin of the Eomish priest who for
bids the poor man to read his Bible. — It is the sin of the
unconverted Protestant minister who warns his people
against " extreme views," and sneers at the idea of con
version. — It is the sin of the ungodly, thoughtless husband
who dislikes his wife becoming " serious."— It is the sin of
the worldly-minded mother who cannot bear the idea of
her daughter thinking of spiritual things, and giving up
theatres and balls. All these, wittingly or unwittingly,
are bringing down on themselves our Lord's emphatic
" woe." They are hindering others from entering heaven 1

LUKE, CHAP. XI. 65
Let us pray that this awful sin may never be ours.
Whatever we are ourselves in religion, let us dread dis
couraging others, if they have the least serious concern
about their souls. Let us never check any of those
around us in their religion, and specially in the matter
of reading the Bible, hearing the Gospel, and private
prayer. Let us rather cheer them, encourage them,
help them, and thank God if they are better than our-
selyes. " Deliver me from blood-guiltiness," was a
prayer of David's. (Psalm Ii. 14.) It may be feared
that the blood of relatives will be heavy on the heads of
eome at the last day. They saw them about to " en
ter" the kingdom of God, and they " hindered" them.
Notes. Ltjke XI. 45 — 54.
45. — [One of the lawyers.] The lawyers, be it remembered, were a
class of men among the Jews who devoted themselves to the
, study of the law of God. 'We .generally find them in league with
the Scribes and Pharisees in the Gospel history.
46. — [Woe unto you also, ye lawyers.] These words are a striking
instance of our Lord's boldness in rebuking sinners. He is ap
pealed to in an angry tone, and He tells those who appeal to Him
their sins and wickedness to their face.
[ Ye lade men with burdens.] These burdens mean the many
vexatious and trifling rules laid down by the Jewish expounders
of the law, as requiring men's attention, if they would be saved.
Chemnitius remarks the close resemblance between these Jewish
teachers and the Eoman Catholic priests, who hedged up the way
to heaven with a long list of things to be observed, — ^penances,
pilgrimages, fastings, flagellations, contritions, attritions, confes
sions, and the like.
47. — iYe build the sepulchres of the prophets.] Let it be rememberec
that in every age of the Church, true Christians have been more
admired and praised when they were dead than when they
were alive. Chemnitius- observes that the conduct of these
lawyers related in this verse is that of the Eoman Catholic
Church. No people can be more zealous than the Eomish
priests in honoring the tombs and relies of saints and martyrs,
and building cos1%- churches in honor of them. And yet tiia

56 EXPOSITORY THOUGHTS.
doctrines of these saints are not believed, and their 'nves'are not
imitated !
48. — [Ye hear witness that ye allow the deeds of your fathers!] The
meaning of these words can only be that the lives of the Jewish
teachers were clear evidence that they agreed with those who
murdered the prophets more than widi the prophets. A man's
life is the best proof of a man's opinions. It is absurd and hypo
critical to pretend admiration of dead saints, if we do not at the
' s.T,me time endeavor to walk in their steps. Poole remarks, " It
is gross hypocrisy for men to magnify the servants of God in for
mer ages, and in the meantime to malign and persecute the ser
vants of the same God in a present age, owning the same truth,
and living by the same rule."
49. — [Said the wisdom of God.] It is a disputed question what these
words mean.- Alford thinks that they simply refer to the descrip
tion of the death of Zechariah, in the book of Chronicles, (2 ^
Chron. xxiv. 18 — 22,) and that our Lord gives a paraphrase and
summary of the lessons contained in that passage. The more
common opinion is that our Lord speaks of Himself under the
name of " 'Wisdom," and that comparing the passage with Matt.
xxiii. 34,"it means, "I, the eternal wisdom of God, have said."
50. — [Of this generation.] Both here and in the following verse, it
seems probable that the word generation means nation or people,
as in Matt. xxiv. 34. It is a certain fact that the greater part of
the men who were alive when our Lord said these things, must
have been dead forty years after, when the great inquisition for
blood took place, at the destruction of Jerusalem.
51. — [Zacharias.] There can be little doubt that this Zacharias was
the son of Jehoiada, who was murdered in the days of Joash.
(2 Chron. xxiv. 20.) Lightfoot gives some remarkable quotations
from Eabbinical writers, proving how very great a crime this
murder was regarded by the Jews tiiemselves.
[The temple.] Let it be noted, that the Greek word so translated,
is commonly rendered, " Tbe house."
[It shall he required.] This is one of those fearful passages of
Scripture which teach us that sins are not forgotten by God be
cause not punished at the time of commission. There are evi
dently many sins recorded in the book of God's remembrance
which will all be brought to Hght and reckoned for one day.
52. — [ Ye have taken away the key of knowledge.] It is a doubtful
question whether these words should not have been rendered
" Te have borne, or taken up, and carried the key of knowledge."
Let the expression be compared with John i. 29, and the margiual
reading in that place ; and with such phrases as that translated,
"Take up his cross," in Luke xi. 23. The meaning would then
be, " Ye have been by profession the instructors of the Jews in

LUKE, CHAP. XII.

67

spirituai knowledge. Te have, so to speak, earned the keys.
'Tet ye made no use of them yourselves, and allowed nobody else
to use them." According to 'Watson, the Jewish teachers of the
law had a key formally given to them, when they were ordained
or set apart for the of&ce of teaching.
¦ Baxter remarks on this verse, " This is just the description of a
-wicked clergy." — It certainly describes the Church of Eome.
53. — [To provoke him to speak of many things.] The Greek verb
in this expression is remarkable, and is only found here in the
New Testament. Parkhurst says that it means " To draw or
force words from the inouth of another, to question magisterially,
as a master does his scholars." Hammond says on this text,
" They did ask questions to hear what Christ would say, as an
angry schoolmaster that seeks occasion against a scholar." Hesy-
chius says it is " to require another to recite from memory."' The
meaning is obvious. Our Lord's enemies knew that " In the mul
titude of words there wanteth not sin," and they hoped to find
occasion against Him.
54. — [To catch.] The original idea of the Greek word so translated
is " to hunt," or to lay hold of and catch in hunting.
"We should remember the words of St. James, " He that oflfend-
eth not in word, the same is a perfect man." The perfect meek
ness of our Lord is strikingly shown in His never losing His
temper under abounding provocations, and His perfect wisdom in
never saying a word on which His deadliest enemies could justly
lay hold.

LUKE xn. 1-1.

1 In the meantime, -when there
were gathered together an innumer
able multitude of people, insomuch
that they trode one upon another, he
began to say unto his disciples first
of allj Be-ware ye of the leaven of the
Pharisees, -which is hypocrisy.
2 Eor there is nothing covered,
that shall not be revealed ; neither
hid, that shall not be kno-wn.
3 Therefore whatsoever ye have
spoken in darkness shall be heard in
tlie light ; and that -which ye have
spoken in the ear in closets shall be
proclaimed upon the 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 they can do.
5 But I -will fore-warn you -whom
ye shall fear : Fear him, which after
he hath killed hath power to cast into
hell ; yea, I say unto you. Fear him.
6 Are not five sparrows sold for
two f.irthings, and not one of them iB
forgotten before-God?
7 But even tbe very hairs of your
head are all numbered. Fear not,
therefore : ye are of more value than
many sparrows.

The words which' begin this chapter are very striking
when we consider its contents. We are told that " an

58 ESPOSITOBY thoughts.
innumerable multitude of people were gathered together,
insomuch that they trode one upon another." And what
does our Lord do ? In the hearing of this multitude He
delivers warnings against false teachers, and denounces
the sins of the times in which he lived unsparingly, un
flinchingly, and without partiality. This was true charity.
This was doing the work of a physician. This was the
pattern which all His ministers were intended to follow.
Well would it have been for the church and the world.
if the ministers of Christ had always spoken out as
plainly and faithfully as their Master used to do ! Their
own lives might have been made more uncomfortable
by such a course of action. But they -would have saved
far more souls.
The first thing that demands our attention in these
verses is ChrisCs warning against hypocrisy. He says
to His disciples, " Beware ye of the leaven of the Phar
isees, which is hypocrisy."
This is a warning of which the importance can never
be overrated. It was delivered by our Lord more than
once, during His earthly ministry. It was intended to
be a standing caution to His whole church in every age,
and in every part of the world. It was meant to remind
us that the principles of the Pharisees are deeply en
grained in human nature, and that Christians should be
always on their guard against them. Pharisaism is a
subtle leaven which the natural heart is always ready to
receive. It is a leaven which once received into tbe heart
infects the whole character of a man's Christianity. Of
this leaven, says our Lord, in words that should often
ring in our ears,— -of this leaven, beware I

LUKE, CHAP. XIL 59
Let us evei nail this caution in our memories, and
bind it on our hearts. The plague is about us on every
side. The danger is at all times. What is the essence
of Komanism, and semi-Komanism, aud formalism, and
sacrament-worship and church-adorning, and ceremo
nialism ? What is it all but the leaven of the Phari
sees under one shape or another ? The Pharisees are
not extinct. Pharisaism lives still.
If we would not become Pharisees, let us cultivate a
heart religion. Let us realize daily that the God with
whom we have to do, looks far below the outward sur
face of our profession, and that He measures us by the
state of our hearts. Let us be real and true in our
Christianity. Let us abhor all part-acting, and affecta
tion, and semblance of devotion, put on for public oc
casions, but not really felt within. It may deceive man,
and get us the reputation of being very religious, but
it cannot deceive God. " There is nothing covered that
shall not be revealed." Whatever we are in religion,
let us never wear a cloak or a mask.
The second thing that demands our attention in these
verses is Christ's luarning against the fear of man. " Be
not afraid," He says, " of them which kill the body, and
after that have no more "that they can do." But this is
not all. He not only tells us whom we ought not to fear,
but of whom we ought to be afraid. " Fear him," He
says, " which after he hath killed, hath power to cast
into hell ; yea, I say unto you, fear him." The manner
in which the lesson is conveyed is very striking and im
pressive. Twice over the exhortation is enforced. *'Eear
him," says our Lord, — " vea, I say unto you, fear him."

60 EXPOSITORY THOUGHTS.
The fear of man is one of the greatest obstacles which
stand between the soul and heaven. — " What will men
say of me ? What will they think of me ? What will
they do to me ?" — How often these little questions have
turned the balance against the soul, and kept men bound
hand and foot by sin and tbe devil ! Thousands would
never hesitate a moment to storm a breach or face a lion,
who dare not face the laughter of relatives, neighbors,
and friends. Now if the fear of man has such influence
in these times, how much greater must its influence have
been in the days when our Lord was upon earth ! If it
be hard to follow Christ through ridicule and ill-natured
-words, how much harder must it have been to foUow
Him through prisons, beatings, scourgings, and violent
deaths ! All these things our Lord Jesus knew well.
No wonder that He cries, " Be not afraid."
But what is the best remedy against the fear of man ?
How are we to overcome this powerful feeling, and break
the chains which it throws around us ? There is no remedy
like that which our Lord recommends. We must supplant
the fear of man by a higher and more powerful principle,
—the fear of God. We must look away from those who
can only hurt the body to Him who has all dominion over
the soul. We must turn our eyes from those who can
only injure us in the life that now is, to Him who can
condemn us to eternal misery in the life to come. Armed
with this mighty principle, we shall not play the coward.
Seeing Him that is invisible, we shall find the lesser fear
melting away before the greater, and the -weaker before
the stronger. " I fear God," said Colonel Gardiner,
" and therefore there is no one else that I need fear." — It

LUKE, CHAP. XIL 61
was a noble saying of martyred Bishop Hooper, when a
Roman Catholic urged him to save bis life by recanting
at the stake, — " Life is sweet and death is bitter. But
eternal life is more sweetj and eternal death is more
bitter." The last thing that demands our attention in these
verses, is GJirist's encouragement to persecuted believers.
He reminds them of God's providential care over the
least of His creatures : — " Not one sparrow is forgotten
before God." He goes on to assure them that the same
Fatherly care is engaged on behalf of each one of them
selves : — "The very hairs of your head are all numbered."
Nothing whatever, whether great or small, can happen
to a believer, without God's ordering and permission.
The providential government of G od over everytbiiig
in this world is a truth of which the Greek and Soman
philosophers had no conception. It is a truth which is
specially revealed to us in the word of God. Just as the
telescope and microscope show us that there is order and
design in all the works of God's hand, from the greatest
planet down to the least insect, so does the Bible teach
us that there is wisdom, order, and design in all the
events of our daily life. There is no such thing as
" chance," " luck," or " accident" in the Christian's jour
ney through this world. All is arranged and appointed
by God. And all things are " working together" for the
believer's good. (Eom. viii. 28.)
Let us seek to have an abiding sense of God's hand in
all that befals us, if we profess to be believers in Jesus
Christ. Let us strive to realize that a Father's hand is
measuring out our daily portion, and that our steps are

52 EXPOSITORY THOUGHTS.
ordered by Him. A daily practical faith of this kind, is
one grand secret of happiness, and a mighty antidote ,
against murmuring and discontent. We should try to feel
in the day of trial and disappointment, that all is right
and all is well done. We should try to feel on the bed
of sickness that there must be a "needs be." We should
say to ourselves, " God could keep away from me these
things if He thought fit. But He does not do so, and
therefore they must be for my advantage. I will lie still,
and bear them patiently. I have 'an everlasting cove
nant ordered in all things and sure.' (2 Sam. xxiii. 5.)
What pleases God shall please me."
Notes. Luke XII. 1—7.
- 1— [An innwmerable multitude.] The Greek word so translated
means literally, "The myriads," or tens of thousands of the peo
ple. Lightfoot thinks that these words are an evidence of the
success of the seventy disciples.
[He began to say.] Let it be observed, that the discourse which
follows these words is remarkable for the great number of sayings
which it contains which were also said by our Lord upon other
occasions. It is clear that our Lcgd repeated the same words
in different places, and taught the same lessons on different
occasion. All teachers and instructors repeat their lessons over
and over again, in order to impress them on the minds of
those they teach. It is absurd and unreasonable to suppose
that our Lord Jesus Christ did not do so. To maintain, as some
do, that St. Luke, in this chapter, is only stringing together, for
convenience sake, sayings which our Lord used on many differ- .
ent occasions, appears to me a very irreverent mode of deahng
with an inspired writing, and a very needless explanation of the
repetitions which the chapter contains. The things repeated are
things which it is especially important for Christians to know, and
therefore our Lord repeats them, and Luke was inspired to write
them. Burgon remarks, " Of the fifty-nine verses which compose the
present chapter, no less than thirty-five prove to have been deliv
ered on quite distinct occasions ; not in single verses only, but by
seven, eight, and even ten verses at a time.
' Au excessive desire ta harmonize the various Gospel historiea

LUKE, CHAP. XII. 63
has led to many strange dealings with Scripture. "Harmonies,''
however well meant, have done little good to -.he Church of
Christ. [Beware ye of the leaven of the Pharisees.] This is a warning
which is given in another place, on a totally distinct occasion.
It is a great standing caution to the Church against formality
and hypocrisy. Few warnings have been so much needed and
so much overlooked. " Leaven" is the word used to express false
doctrine, because it works secretly and silently, — because its
quantity is small compared to the whole mass of dough, — and
because, once mingled, it alters the whole character of the bread.
This is precisely the case with false doctrine. It seems " a little
one." It works stealthily and noiselessly. Insensibly it poisons
the whole Gospel. If men will add to or take away from the
great prescription for the cure of souls, the divine medicine is
spoiled.
'i —[Nothing covered...revealed.] This verse seems to admit of
iwo interpretations. It is a general statement of the uselessness
of hypocrisy. Everything shall appear in its true colors at last
It is an injunction to the disciples to reserve and keep back
nothing in their teaching. They are to " declare all the counsel
of God." The distinction between interior and exterior doctrines,
inward truths for tbe learned and outward truths for the unlearned,
however approved by some philosophers, finds no countenance in
the Gospel.
3. — [Darkness...light..closets...housetops.] These expressions all seem
to be proverbial. They all teach the duty of keeping nothing
back in teaching the Gospel. To understand the "housetops,"
we should remember that Eastern houses generally had flat roofs.
which were much used by the inhabitants.
4. — [Tliem that kill the body, &c!] The distinction between body and
soul, and the separate existence of the soul after the body is dead,
are clearly brought out in this passage. The use which martyrs
have often made of this verse at the moment of death, is a strik
ing and remarkable fact in Church history.
5. — [Fear him...hath power... hell.] Some commentators think with
Stier, that this means the devil. This however seems very un
likely. The power of life and death is not in the hands of the
devil. Most think that it means God, who alone kills and makes
alive, casts down and raises up. This view is fully and clearly set
forth by Chemnitius.
The reality and fearfulness of hell stand out awfully on the face
of this verse. There is a hell after death. The state of the wicked
man after this life is not annihilation. There is a hell which ought
to be feared. There is a just God who will finally oast into hell
the obstinately impenitent and unbelieving.

64. EXPOSITORY THOUGHTS.
Let' us not fail to notice that " fear" is an argument that ought
sometimes to be pressed on professing Christians. Christ Himself
used it. Burkitt says, " It is good to raise a friend's fear, when
that fear is for his good." To say, as some ignorantly do, that love,
and not fear, is the only argument which should be addressed to
believers, is a modem and unscriptural notion.
6. — [Not one of them is forgotten.] The providential care of God over
all His creatures is stnkingly taught in tliis and the following
verse. Nothing was too little for God to create. Nothing is too
little for God to preserve. Nothing that concerns God's people is
too little for Him to manage, or for them to bring before Him in
prayer. Our least matters are in God's hands. Major remarks,
that this providence of God over the least things was a truth of
which the heathen philosophers had no conception. The Epicu
reans, the Academics, the followers of Aristotle and others, main
tained that the gods regarded the universe in general, but not par
ticular persons and things.

LUKE XIL 8—12.

8 Also I say unto you, 'Whosoever
shall confess me before men, him
shall the son of man also confess be
fore the angels of God.
9 But he that deni.eth me before
men shall be denied before the angela
of God.
10 "Whosoever shall speak a word
against the Sou of man, it shall be
forgiven him : but unto him that

blasphemeth against tbe Holy Ghost
it shall not be forgiven.
11 And when tSey bring you uuto
the synagogues, and umto magistrates,
and powers, take ye no thought how
or wnat 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.

We are taught, firstly, in these verses, that we must
confess Christ upon earth, if we expect Him to own us
as His saved people at the last day. We must not be
ashamed to let all men see that we believe in Christ,
and serve Christ, and love Christ, and care more for the
praise of Christ than for the praise of man.
The duty of confessing Christ is incumbent on all
Christians in every age of the Church. "Let us never
forget that. It is not for martyrs only, but for all believ
ers, in every rank of life. It is not for great occasions
only, but for our daily walk through an evil world. Tho

LUKE, CHAP. XII. 65
rich man among the rich, the laborer among laborers,
the young among the young, the servant among ser
vants, — each and all must be prepared, if they are true
Christians, to confess their Master. It needs no blowing
a trumpet. It requires no noisy boasting. It needs noth
ing more than using the daily opportunity. But one
thing is certain ; — if a man loves Jesus, he ought not to
be ashamed to let people know it.
Tbe difficulty of confessing Christ is undoubtedly very
great. It never was easy at any period. It never will be
easy as long as the world stands. It is sure to entail on
us laughter, ridicule, contempt, mockery, enmity, and
persecution. The wicked dislike to see any one better
than themselves. The world which hated Christ will
always hate true Christians. But whether we like it or
not, whether it be hard or easy, our course is perfectly
clear. In one way or another Christ must be confessed.
The grand motive to stir us up to bold confession is
forcibly brought before us in the words which we are now
considering. Our Lord declares, that if we do not confess
Him before men, He will "not confess us before the angels
of God" at the last day. He will refuse to acknowledge
us as His people. He will disown us as cowards, faithless,
and deserters. He will not plead for us. He will not be
our Advocate. He will not deliver us from the wrath to
come. He will leave us to reap the consequences of our
cowardice, and to stand before the bar of God helpless,
defenceless, and unforgiven. What an awful prospect is
this ! How much turns on this one hinge of " confessing
Christ before men !" Surely we ought not to hesitate
for a moment. To doubt between two such alternatives is

66 EXPOSITORY THOUGHTS.
the height of folly. For us to deny Christ or be ashamed
of His Gospel, inay get us a little of man's good opin
ion for a few years, though ft will bring us no real peace.
But for Christ to deny us at the last day will be ruin in
hell to all eternity ! Let us cast away our eowardly
fears. Come what will, let us confess Christ.
We are taught, secondly, in these verses, that there is
such a thing as an unpardonable sin. Our Lord Jesus
Christ declares that "unto him that blasphemeth against
the Holy Ghost, it shall not be forgiven."
These awful words must doubtless be interpreted with
scriptural qualification. We must never so expound
one part of Scripture as to make it contradict another.
Nothing is impossible with God. The blood of Christ can
cleanse away all sin. The very chief of sinners have been
pardoned in many instances. These things must never be
forgotten. Yet notwithstanding all this, there remains
behind a great truth which must not be evaded. There
is such a thing as a sin " which shall not be forgiven."
The sin to which our Lord refers in this passage appears
to be tbe sin of deliberately rejecting God's truth with
the heart, while the truth is clearly known with the head.
It is a combination of light in the understanding and
determined wickedness in the will. It is the very sin
into which many of the Scribes and Pharisees appear to
have fallen, when they rejected the ministration of the
Spirit after the day of Pentecost, and refused to believe
the preaching of the apostles. It is a sin into which, it
may be feared, many constant hearers of the Gospel now-
a-days fall, by determined clinging to the world. And
worst of all, it is a sin which is commonly accompanied

67
by utter deadness, hardness, and insensibility of heart,
The man whose sins will not be forgiven, is precisely the
man who will never seek to have them forgiven. This
is exactly the root of his awful disease. He might be
pardoned, but he will not seek to be pardoned. He is
Gospel-hardened and " twice dead." His conscience is
" seared with a hot iron." (1 Tim. iv. 2.)
Let us pray that we may be delivered from a cold,
speculative, unsanctified head-knowledge of Christianity.
It is a rock on which thousands make shipwreck to all
eternity. No heart becomes so hard as that on which
the light shines, but finds no admission. The same fire
which melts the wax hardens the clay. Whatever light
we have let us use it. Whatever knowledge we possess,
let us live fully up to it. To be an ignorant heathen, and
bow down to idols and stones, is bad enough. But to be
called a Christian, and know the theory of the Gospel,
and yet cleave to sin and the world with the heart, is to
be a candidate for the worst and lowest place in hell. —
It is to be as like as possible to the devil.
We are taught, lastly, in this passage, that Christians
need not he over anxious as to what they shall say, when
suddenly required to speak for Christ's cause.
The promise which our Lord gives on this subject has
a primary reference, no doubt, to public trials like those
of Paul before Felix and Festus. It is a promise which
hundreds in similar circumstances have found fulfilled to
their singular comfort. The lives of many of the Ee-
formers, and others of God's witnesses, are full of strik
ing proofs that the Holy Ghost can teach Christians
what to say in time of need.

68 EXPOSITORY THOUGHTS.
But there is a secondary sense, in which the promise
belongs to all believers, which ought not be overlooked.
Occasions are constantly arising in the lives of Christians,
when they are suddenly and unexpectedly called upon to
speak on behalf of their Master, and to render a reason of
their hope. The home, circle, the family fireside, the
society of friends, the intercourse with relatives, the very
business of the world, will often furnish such sudden
occasions. On such occasions the believer should fall
back on the promise now before us. It may be disagree
able, and especially to a young Christian, to be suddenly
required to speak before others of religion, and above all
if religion is attacked. But let us not be alarmed, and
flurried, or cast down, or excited. If we remember the
promise of Christ, we have no cause to be afraid.
Let us pray for a good memory about Bible promises.
We shall find it an inestimable comfort. There are far
more, and far wider promises laid down in Scripture for
the comfort of Christ's peple, than most of Christ's peo
ple are aware of There are promises for almost every
position in which we can be placed, and every event that
can befall us. Among other promises, let us not forget
that one which is now before us. We are sometimes
called upon to go into company which is not congenial
to us, and we go with a troubled and anxious heart. We
fear saying what we ought not to say, and not saying
what we ought. At such seasons, let us remember this
blessed promise, and put our Master in remembrance
of it also. So doing He will not fail us or forsake us.
A mouth shall be given to us and wisdom to speak rightly.
" The Holy Ghost shall teach us" what to say.

69

LUKE XIL 8—12.

6. — [Before the angels of Gsd.] The tfme referred to in these words,
as weE as in those iu the next verse, must doubtiess be the day of
judgment. The angels shall be specially employed in that day in
gathering together God's elect, and separating the wicked from
among them.
The time referred to an the expression, "before men," must
necessarily be, this present hfe, while we are among men.
The "confessing Christ" in this verse must not be confined
merely to confessing Him when placed on our trial, or at the
stake. 'We confess Him whenever we boldly avow ourselves to
be His servants and disciples in the midst of an evil world.
9. — [He that denieth.] Let it be noted, that the Greek words trans
lated " he that denieth," would be rendered more literally " he that
has denied."
'We must be careful not to confine " denying Christ" to such
open acts as Peter's denial of Him. "We deny Christ when from
unbelief, or indolence, or love of the world, or fear of man, we
shrink from confessing Him as our Saviour and our King.
10. — [ WTiosoever shall speak a ward, t6c.] The language of this verse
is deep and mysterious. There are sins which are unpardonable. —
The distinction drawn between " speaking against the Son of man,"
and " blaspheming against the Holy Ghost," ought not to be over
looked. The explanation is probably something of this kind. —
The sin against the Son of man was committed by those who did
not know Christ to be the Messiah in the days of His humiliation,
and did not receive Him, believe Him, or obey Him, but ignorantly
rejected Him, and crucified Him. Many of those who so sinned
were pardoned, we cannot doubt; as, for example, on the day
of Pentecost, after Peter's preaching. — The sin against the Holy
Ghost was committed by. those, who, after the day of Pentecost,
and the outpouring of the Spirit, and the full publication of the
Gospel, persisted in unbelief and obstinate impenitence, and were
given over to a reprobate mind. These especially grieved the
Spirit, and resisted uie ministration of the Holy Ghost. That this
was the state of many of the Jews appears from several places in
the Acts, and especially Acts xxviii. 25 — 28. See also 1 Thess.
ii. 15, 16.
The blasphemy against the Holy Ghosf^ of which those were
guilty who said that our Lord cast out devils by Beelzebub, ap-
" pears , to be another form of sin. It is not clear to me that our
Lord refers to it in this place.
The great question of the unpardonable sin, and the possibility
of falling into it in modern days, is a distinct branch of the
subject, and is not the chief pcint in the passage before us,

70 EXPOSITORY TH0DGHT8.
That there is such a sin is clear. That it consists of ihe union of
the clearest head-knowledge of the Gospel with deliberate rejec
tion of it, and deliberate choice of tin and the world, seems highly
probable. That those who are troubled with fear that they have~
committed it, are just the persons who have not committed it, is
the judgment of all the soundest divines. Utter hardness, callous
ness, and insensibiUty of conscience, are probably leading charac
teristics of the man who has sinned the unpardonable sin. He ia
" let alone," and given over to a reprobate mind.
Let it be noted, that the word we translate "him that blas
phemeth," would be more literally rendered, " him that has blas
phemed."
,1. — ['When they bring you.] Let it be noted, that the word " they,"
in this expression, refers to no persons especially, and must be
taken indefinitely. It means, " "When ye are brought." Let the
expression be compared with Luke x-vi. 9.
[Unto magistrates and powers.] We have examples of the dis
ciples being brought before such " powers," in the case of Petei
and John before the council, and Paul before Pelix, Festus, and
Agrippa. [Take ye no iho-ught] The Greek word so rendered means
literally, "Be not anxious, — ^be not solicitous, — be not careful."
It is the same word that is used in the expressions, " Take no
thought for the morrow." (Matt. vi. 34.) " Careth for the things
of the world." (1 Cor. vii. 34.) " Be careful for nothing." (Phil,
. iv. 6.)
We must not suppose that our Lord meant His disciples to neg
lect study and reading, upon all proper occasions. We might as
well forbid all teaching in schools, because of the promise, " They
shall not teach every man Ms neighbor." (Heb. viii. 11.) St.
Paul, at the very end of his ministry, took thought for his " books
and parchments." — (2 Tim. iv. 13.) •
To apply such promises as this to ministers in modern times,
and to justify men in making no preparation for their Sunday ser
mons, is irreverent and unwarrantable trifling with Scripture.
12. — [The Holy Ghost shall teach you.] . The fulfilment of this prom
ise is remarkably seen in Paul's defence of himself before the Jews
at Jerusalem, on the steps of the castle, and before Pelix, Festus,
and Agrippa. It has also been seen in modern times, in the his
tories of_'Wioklifi'e, Huss, Luther, Latimer, Ridley, Cranmer, and
others, and especially in the case of some female martyrs, such ¦«
Alice Driver, at the English Reformation.

LUKE, CHAP, XII.

71

LUKE XIL 13—21.

IS And one of the company said
unto him. Master, speak to my bro
ther, that he divide the inheritance
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

16 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 shSl I do, because I

have no room where to bestow mj
fruits ?
18 Aud he said. This will I do : 1
will pull down my barns, 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,
drink, and be merry.
20 But God said unto him, Thait
fool, this night thy soul shall be re
quired of thee : then whose shall
those things be, which thou hast pro
vided ?
21 So ia he that layeth up tre.isure
for him3elf,and is not rich toward God.

The passage we have read now affords a singular instance
of man's readiness to bring the things of this world into
the midst of his religion. We are told that a certain hearer
of our Lord asked Him to assist him about his temporal
affairs. " Master," he said, " speak to my brother, that
he divide the inheritance with me." He probably had
some vague idea that Jesus was going to set up a king
dom in this world, and to reign upon earth. He resolves
to make an early application about his own pecuniary
matters. He entreats our Lord's interference about bis
earthly inheritance. Other hearers of Christ might be
thinking of a portion in the world to come. This man
was one whose chief thoughts evidently ran upon this
present life.
How many hearers of the Gospel are just like this
man ! How many are incessantly planning and schem
ing about the things of time, even under the very sound
of the things of eternity ! The natural heart of man is
always the same. Even the preaching of Christ did not
arrest the attention of all His hearers. The minister of

72 EXPOSITORY THOUGHTS.
Christ in the present day must never be surprised to see
woiidliness and inattention in the midst of his congre
gation. The servant must not expect his sermons to be
more valued than his Master's.
Let us mark in these verses what a solemn warning
our Lord pronounces against covetousness. "He said
unto them, take heed and beware of covetousness."
It -would be vain to decide positively which is the most
common sin in the world. It would be safe to say that
there is none, at any rate, to which the heart is more
prone, than covetousness. It was this sin which helped to
cast down the angels who fell. They were not content
with their first estate. They coveted something better. It
was this sin which helped to drive Adam and Eve out
of paradise, and bring death into the world. Our first
parents were not satisfied with the things which God
gave them in Eden. They coveted, and so they fell. It
is a sin which, ever since the fall, has been the fertile
cause of misery and unhappiness upon earth. Wars,
quarrels, strifes, divisions, envyings, disputes, jealousies,
hatreds of all sorts, both public and private, may nearly
all be traced up to this fountain-head.
Let the warning which our Lord pronounces, sink
down into our hearts, and bear fruit in our lives. Let
us strive to learn the lesson which St. Paul had mastered,
when he says, " I have learned in whatever state I am
therewith to be content." (Phil. iv. 11.) Let us pray for a
thorough confidence in God's superintending providence
over all our worldly affairs, and God's perfect wisdcttn in
all His arrangements concerning us. If we have little, let
us be sure that it would be not good for us to have much.

LUKE, CHAP. XIL 73
If the things that we have are taken away, let us be
satisfied that there is a needs be. Happy is he who is
persuaded that -vvhatever is is best, and has ceased from
vain wishing, and become " content with such things as
be has." (Hebrews xiii. 5.)
Let us mark, secondly, in these verses, lohat a tuither-
ing exposure our Lord makes qf the folly of worldly^
mindedness. He draws the picture of a rich man of the
world, whose mind is wholly set on earthly things. He
paints him scheming and planning about his property, as
if he was master of his own life, and had but to say, " I
will do a thing," and it would be done. And then he
^sjrns tho picture, and shows us God requiring the
worldling's soul, and asking the heart-searching question,
"Whose shall these things be which thou hast provided?"
"Folly," he bids us learn, nothing less than "folly," is
the right word by which to describe the conduct of the
man who thinks of nothing but his money. The man who
"lays up treasure for himself, and is .not rich towards
God," is the man whom God declares to be a " fool."
It is an awful thought that the character which Jesus
brings before us in this parable, is far from being un
common. Thousands in every age of the world have
lived continually doing the very things which are here
condemned. Thousands are doing them at this very day
They are laying up treasure upon earth, and thinking of
nothing but how to increase it. They are continually
adding to their hoards, as if they were to enjoy them
forever, and as if there was no death, no judgment, and
no world to come. And yet these are the men who are"
called clever, and prudent, and wise ! These are the
4

'74 EXPOSITORY THOUGHTS.
men who are commended, and flattered, and held up to
admiration ! Truly the Lord seeth not as man seeth !
The Lord declares that rich men who live only for this
world are " fools."
Let us pray for rich men. Their souls are in great
danger, " Heaven," said a great man on his death-bed^
" is a place to which few kings and rich men come."
Even when converted, the rich carry a great weight, and
run the race to heaven under great disadvantages. The
possession of money has a most hardening effect upon
the conscience. We never kno'w what we may do when
we become rich. " The love of money is the root of all
evil. While some have coveted after it, they have erred
from the faith and pierced themselves through with
many sorrows." (1 Tim. vi. 10.) Poverty has many
disadvantages. But riches destroy far more souls than
poverty. Let us mark, lastly, in these verses, how important it
is to he rich towards God. This is true wisdom. This
is true providing for time to come. This is genuine
prudence. The wise man is be who does not think only
of earthly treasure, but of treasure in heaven.
When can it be said of a man, that he is rich towards
God ? Never till he is rich in grace, and rich in faith,
and rich in good works 1 Never till he has applied to
Jesus Christ, and bought of him gold tried- in the fire !
(Eev. iii. 18.) Never till he has a house not made with
hands, eternal in the heavens ! Never till he has a
name inscribed in the book of life, and is an heir of
God and a joint heir with Christ ! Such a man is
truly rich. His treasure is incorruptible. His bank

_ LUKE, CHAP. XII. 75
never breaks. His inheritance fadeth not away. Man
cannot deprive him of it. Death cannot snatch it out
of his hands. All things are his already, — life, death,
things present, and things to come. (1 Cor. iii. 23.) And
best of all, what he has now is nothing to what he will
have hereafter.
Eiches like these are within reach of every sinner who
will come to Christ and receive them. May we never ,'
rest till they are ours ! To obtain them may cost us
something in this world. It may bring on us persecu
tion, ridicule, and scorn. But let the thought console
usj that the Judge of all says, " Thou art rich." (Eev.
ii. 9.) The true Christian is the only man who is really
wealthy and wise. Notes. Luke XIL 13—21.
13. — [One of the company said.] 'We know nothing of this man.
His question gave occasion for a striking lesson on covetousness.
The number of instances in which our Lord turns a bystander's
remark to a spiritual use, in the Gospel of St. Luke, is well worthy
of notice. It is probable that this man was filled with the com
mon notion that Messiah was going to be a temporal ruler, and to
set all things right in the world.
14. — [ Who made me a judge.] The question here is equivalent to a
strong negation. — " I am not come to be a judge of temporal mat
ters." The wisdom of our Lord's line of conduct on tiiis occasion
deserves notice. The shghtest interference -with the office of the
civil government would have given occasion to His enemies, and
placed Him in their power.
Ministers of Christ would do well in modern times to mark our
Lord's conduct in this case, and, as far as possible, to walk in Hia
steps. The less ministers have to do with secular things, and es
pecially with the administration of law, the better. The magis
trate's bench, as a general rule, is not a fitting position for a min
ister of the Grospel to occupy. When the preacher of the Gospel
undertakes any work except that of his calling, his proper work
and business are usually neglected, or worse done than tiiey would
have been if he had confined himself exclusively to them, and
been a man of one thing. " Give thyself wholly to these things,"
is a sentence which should never be forgotten. ^

T6 EXPOSITORY THOUGHTS.
15. — [Take heed and heware of covetousness!] Those -who "possegg
Latimer's works should read his sermon on this text. He begins
by 'repeating the words three times, and then says, "And what if
I should say nothing else?"
[A man's life.] The meaning of this must be, " A man's true
interest, — the real, end and object of man's being, — ^the purpose
for which God made him, and gave him breath." He was not
made only to amass wealth, but to glorify God on earth, and enjoy
Him hereafter in heaven.
17. — [He thought within himself] The anxious thoughts, and schem
ing and planning, which increase of wealth always brings with
it, are strikingly described in this verse. The more acres a man
has, the more care!3. The more his money increases, tie more
of his time is generally consumed and eaten up in thinking
about it.
18.— [My hams.] It is doubtful whether the word translated
" barns" exactly means what we understand by a barn in our
\anguage. It means literally a "repository." It is not improba
ble, as is often the case in some countries, that the rich man's barns
were holes in the ground, or caves, prepared for the keeping of
com. Let it be observed, that the rich man talks of " my" bams, " my"
fruits, "my" goods, with all the self-sufflciency and petty impor —
"tance of one who knows no wiU but his own, and no master but
his own selfishness. It should remind us of Nabal's language, in
1 Sam. XXV. 11. Of him too it is -written, " Fool is his name, and
folly is with him." (1 Sam. xxv. 25.)
19. — [Iiuill say to my soul] This is the language of genuine world-
liness. And yet he talks of his " soul 1" He speaks of " goods
laid up for many years," and yet ignores the eternity which, must
come at last, and the necessity of a hope laid up in heaven 1
The secret thoughts and schemes of rich worldlings are strike-
ingly exposed in this verse. The Lord Jesus knows exactly what
such men are thinking of.
Basil remarks, " If this man had only had the sense of a hog,
what other thing could he have said ?"
20. — [But God said imto him.] Our Lord does not inform us in
what way God spoke to the rich man; whether directly or by a
messenger, as He spake by Nathan to David. What He has not
thought fit to explain, it is useless for us to conjecture.
[Thou fool] The Greek word so translated means literally,
without mind, or sense, or understanding. It is the saine word
as in Luke xi. 40. Let us mark, that just when t'ue rich man was
scheming cunningly, and thinking himself very wise, God savs to
bim, " Thou fooL"

77
[Thy soul shall he required.] The Greek words so translated
would be literally rendered, " They shall require thy soul." It is
an example of the indefinite use of " they," as already observed
on verse 11.
Let it be noted, that this expression is one of those -vvhich show
the separate existeuce of the soul when the body is dea-d.
[ Whose shall these tilings be.] The argument here appears to be
much the same as that in Eccles. v. 15, and Psalm xxxix. 6. A
man cannot possess his property a moment after he is dead. Grace
is the only lasting possession.
21. — [Layeth up treasure for himself] This describes all who labor
only for themselves, and the hfe that now is.
[Is not rich toward God.] This is the character of him who
gives nothing to God's glory, — neither money, affection, thought,
time, nor interest. There are thousands of this character. I'hey
are rich toward every thing but God. They have plenty to give
to the world, but nothing to give to God. Ask Ihem to help a
worldly scheme, and they can find money, time, and attention.
Ask them to do something for God, and they have no money, or
no time I Those are the truly rich who have property which will
be recognized at the day of judgment. Many owners of millions
of pounds are paupers before God. They are not rich either in
grace, or faith, or gQfid works.

LUKE XU. 22—31.

22 And he said unto Ms disciples,
Therefore I say unto you. Take no
thought for your life, -what ye shall
eat : neither for the body, -what ye
shall put ou.
23 The life is more than meat, and
the body is more than raiment.
24 Consider the ravens : for they
neither sow nor reap : -whioh neither
have storehouse nor barn ; and God
feedeth them ; how much more are
ye better than the fo-wls ?
25 And-whioh 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 Consider the lUies how they

grow : they toil not, they spin not;
and yet I say uuto you, that Solomon
iu 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 ia cast into the oven ; how
much more tmU lie clothe you, 0 ye
of little faith «
29 And seek not ye what ye shall
cat, or what ye shall drink, neither
be ye of doubtful mind.
80 For all these things do the na
tions of the world seek after : and
your Father knoweth thatye have
need of these things.
31 But rather seek ye the kingdom
of God ; and all these things shall V-
added unto you.

We have in these verses a collection of striking argu
ments against c ver-anxiety about the things of this world

78 EXPOSITORY THOUGHTS.
At first sight they ma,y seem to some minds simple and
common place. But the more they are pondered, the
more weighty will they appear. An abiding recollection
of them would save many Christians an immense amount
of trouble.
Christ bids us consider the ravens. " They neither sow
nor reap. They have neither storehouse nor barn. But
God feedeth them." Now if the Maker of all things
provides for the wants of birds, and orders things so
that they have a daily supply of food, we ought surely
not to fear that He will let His spiritual children starve.
Christ bids us look at the lilies. " They toil not, they
spin not. Yet Solomon in all his glory was not arrayed
like one of these." Now if God every year provides
these flowers with a fresh supply of living leaves and
blossoms, we surely ought not to doubt His power and
willingness to furnish His believing servants with all
needful clothing.
Christ bids us remember that a Christian man should
be ashamed of being as anxious as a heathen. The
" nations of the world" may well be careful about food,
and raiment, and the like. They are sunk in deep
ignorance, and know nothing of the real nature of God.
But the man who can say of God, " He is my Father,"
and of Christ, " He is my Saviour," ought surely to be
above such anxieties and cares. A clear faith should
produce a light heart.
Finally, Christ bids us think of the perfect knowledge
of God. " Our Father knows that we have need" of
food and raiment. That thought alone ought to make ua
content. All our wants are perfectly known to the Lord

LUKE, CHAP. XII. 79
of heaven and earth. He can relieve those wants, when
ever He sees fit. He will relieve them, whenever it is
good for our souls.
Let the four arguments now adduced sink deep into
our hearts, and bear fruit in our lives. Nothing is more
common than a careful and troubled spirit, and nothing
so mars a believer's usefulness, and minishes his inward
peace. Nothing, on the contrary, glorifies God so much
as a cheerful spirit in the midst of temporal troubles. It
carries a reality with it which even the worldly can un
derstand. It commends our Christianity, and makes it
beautiful iu the eyes of men. Faith, and faith only,
Will produce this cheerful spirit. The man who can say
boldly, " The Lord is my shepherd," is the man who
will be able to add, " I shall not want." (Psa. xxiii. 1.)
We have, secondly, in these verses, a high standard
qf living commended to all Christians. It is contained
in a short and simple injunction, " Seek ye the kingdom
of God." We are not to give our principal thoughts to
the things of this world. We are not so to live as if we
had nothing but a body. We are to live like beings who
have immortal souls to be lost or saved, — a death to die,
— a God to meet, — a judgment to expect, — and an eter
nity in heaven or in hell awaiting us.
When can we be said to " seek the kingdom of God ?"
We do so when we make it the chief business of our
lives to secure a place in the number of saved people,- ¦
to have our sins pardoned, our hearts renewed, and our
selves made meet for the inheritance of the saints in
light. We do so when we give a primary place in our
tainds to the interests of God's kingdom,— when we

80 EXPOSITORY THOUGHTS.
labor to increase the number of God's subjects, — ^when
we strive to maintain God's cause, and advance God's
glory in the world.
The kingdom of God is the only kingdom worth la
boring for. All other kingdoms shall, sooner or later,
decay and pass away. Tbe statesmen who rear them
are like men who build houses of cards, or children, who
make palaces of sand on the sea shore. The wealth
which constitutes their greatness is as liable to melt
away as the snow in spring. The kingdom of God is
the only kingdom which shall endure forever. Happy
are they who belong to it, love it, live for it, pray for it,
and labor for its increase and prosperity. Their labor
shall not be in vain. May we give all diligence to make
our calling into this kingdom sure ! May it be our con
stant advice to children, relatives, friends, servants, neigh
bors, " Seek the kingdom !" Whatever else you seek,
" Seek first the kingdom of God I"
We have, lastly, in these verse, a marvellous promise
held out to those who seek the kingdom of God. Our
Lord Jesus declares, "All these things shall be added
unto you."
We must take heed that we do not misunderstand the
meaning of this passage. We have no right to expect
that the Christian tradesman, who neglects his business
under pretence of zeal for God's kingdom, wiU find his
trade prosper, and his afiairs do well. To place such a
sense upon the promise would be nothing less than fa
naticism and enthusiasm. It would encourage slothful-
ness in business., and give occasion to the enemies of
God to blaspheme.

LUKE, CHAP. XII. 81
The man to whom the promise before us belongs, is the
Christian who gives to the things of God their right
order and their right place. He does not neglect the
worldly duties of his station, but he regards them as of
infinitely less importance than the requirements of God.
He does not omit due attention to his temporal affairs,
but he looks on them as of far less moment than the af
fairs of his soul. In short, he aims in all his daily life
to put God first and the world second, — to give the sec
ond place to the things of his body, and the first place
to the things of his soul. This is the man to whom Jesus
says, " All these things shall be added unto thee."
But how is the promise fulfilled ? The answer is short
and simple. The man who seeks first God's kingdom
shall never lack anything that is for his good. He may
not have so much health as some. He may not have so
much wealth as others. He may not have a richly
spread table, or royal dainties. But he shall always have
enough. " Bread shall be given him. His water shall
be sure." (Isaiah xxxiii. 16.) "All things shall work
together for good to them that love God." (Eom. viii.
28.) " No good thing will the Lord withhold from them
that walk uprightly." (Psalm Ixxxiv. 11.) " I have been
young," said David, " and now am old, yet never have
I seen the righteous forsaken, nor his seed begging their
bread." (Psalm xxxvii. 25.)
Notes. Luke XIL 22—31.
22, — [He said unto His disciples.] Let it be noted that our Lord
in this passage addresses Himself especially to His disciples. He
turns to them from the man for whom He had refused to be a
judge and a divider, and from the mixed multitude to whom he
had spoken the parable of the rich fool. He knew the readiness of
4-*

82 EXPOSITORY THOUGHTS.
a believer's heart to be anxious about the things of this world,
and supplied His .followers with comforting arguments against
care. v
[Take no thought] The same remark which has been already
made on this expression may be repeated here. The meaning
of the Greek word is, " Take no anxious thought, — ^be not
anxiously careful."
[Life...body.] The maintenance of animal life and the clothing
of the body, are the two primary objects of thought and care. St.
Paul refers to this when he says, " Having food and raiment, let
us be therewith content." (1 Tim. vi. 8.)
¦^rS. — [J/ore.] This expression means " more excellent, — ^more valu
able." It is translated " greater" in Luke xi. 31, 32 ; and " more
excellent" in Hebrews xi. 4.
'.54. — [Ravens.]— Let it be noted that the ravens are specially men
tioned in Psal. cxlvii. 9, and Job xxxviii. 41, as objects of God's
care. In the history of Elijah, the Holy Ghost shows us the ravens
providing for others, as well as providing for themselves. (1 Kings
xvii. 6.)
25. — [To his stature, one cubit] It admits of grave doubt whether
the Greek word which we translate " stature," ought not to have
been translated " hfe," or " age." — It is so translated in John ix.
21 and 23, and Heb. xi. 11. The idea of a person being anxious
to increase his stature is undoubtedly somewhat strange, and the
addition of a cubit to it would hardly be called in the following
verse " that thing which is least." — Anxiety about a longer term
of hfe is much more common and inteUigible. The apphcation of
the word " cubit" to an increase of life, is quite justified by the
expression in the Psalms, " Thou hast made my days as an hand-
breadth." (Psal. xxxix. 5.) The figure is also used in classical
writers.
27, — [ITie lilies.] It is not clear that the flowers which are transla
ted "lilies," are 4he lilies of our climate. Major quotes Sir
J. E. Smith's saying, " There is reason to suppose that the lily
mentioned by our Saviour, is the Amaryllis Lutea or Au
tumnal Narcissus. The flower is described by travellers, as ap
pearing iu profusion in the fields of countries in the Levant, and
covering them in autumn with a vivid golden brilUancy, so as
to admit of a peculiarly apt comparison with Solomon in all his
glory." [Solomon in all his glory.] Let it be observed that the kingdom
and glory of Solomon are spoken of here as real and true things,
and not as mere myths and fables.
28.— [The grass.] The word so translated signifies herbage in gene
ral, including flowers.

LUKE, CHAP. XII.

83

29. — [Mi^er be ye of doubtful mind.] The Greek word so transla
ted is only found here in the New Testament. Its meaning haa
been variously explained, and our own translators seem to have
felt its difficulty by their marginal reading " live not in careful
suspense." According to Hammond, the idea is borrowed from clouds or
birds, high in the air, and tossed to and fro by the wind.
The Vulgate translation appears to regard the expression as a
warning against high and ambitious thoughts, " be not lifted up
on high."
The true idea is probably that which is given by Suieer. The'
expression is one borrowed from ships out at sea, which, es
pecially when seen from the shore, appear lifted up, tossed to
and fro and restless. Thucydides has a similar expression,
when describing the condition of men's minds in Greece, just
at the beginning of the Peloponnesian war. (Thuc. iL 7.) It
implies a state of suspense, doubt, and anxiety, about the
future.
BO. — [The nations.] Doddridge paraphrases this sentence thus, " Tho
Gentile nations of the world, who know httie of Providence or of
a future state, seek after all these lower things with great sohoi-
tude ; and they are more excusable in doing it."

LUKE XIL 32—40.

32 Fear not, little flock ; for it is
. your Father's good pleasure to give
you the kingdom.
33 Sell that ye have,and give alms ;
provide yourselves bags which wax
not old, a treasure in the heavens
that faJJeth not, where no thief ap-
proaoheth, neither moth corrupteth.
34 For where your treasure is, there
will your heart be also.
35 Let your loius be girded about,
and yaur lights be burning ;
36 And ye youi-selves like unto men
that wait for their Lord, when he wiU
return from the wedding ; that when
he cometh aud knooketh, they may
open unto him immediately.
37 Blessed ai-e those servant3,whom

the lord when he oometh, shall find
watching j verily I say unto you, that
he shall gird himself, and make them
to sit down to meat, aud will come
forth aud serve them.
38 And if he shall come in the
second watoh, or come in the third
watch, and find tJiem so, blessed are
those servants.
39 And this know,that if the good-
man of the house had known what
hour the thief woUld come, he would
have watched, and not have suffered
his house to be broken through.
40 Be ye therefore ready also ; for
the Sou of man oometh at an hcAir
when ye think not.

Let us mark what a gracious word of consolation this
passage contains for all true believers. The Lord Jesus
knew well the hearts of His disciples. He knew how ready

84 EXPOSITORY THOUGHIU
they were to be filled with fears of every description,
¦ — fears because of the fewness of their number,— fears
because of the multitude of their enemies, — ^fears because
of the many difficulties in their way, — ^fears because of
their sense of weakness and unworthiness. He answers
these many fears with a single golden sentence, — "Fear
not, little flock, it is your Father's good pleasure to give
you the kingdom."
Believers are a "little flock." They always have
been, "^ever since the world began. Professing servants
of God have sometimes been very many. Baptized
people at the present day are a great company. But true
Christians are very few. It is foolish to be surprised at
this. It is vain to expect it will be otherwise until the
Lord comes again. " Strait is the gate, and narrow is
the way, that leadeth unto life, and few there be that
find it." (Matt. vii. 14.)
Believers have a glorious " kingdom" awaiting them.
Here upon earth they are often mocked and ridiculed,
and persecuted, and, like their Master, despised and
rejected of men. But " the sufferings of this present time
are not worthy to be compared with the glory which
shall be revealed." " When Christ, who is our life, shaH
appear, then shall ye also appear with him in glory."
(Eom. viii. 18. Coloss. iii. 4.)
Believers are tenderly loved by God the Father. It
is " the Father's good pleasure" to give them a kingdom.
He does not receive them grudgingly, unwillingly, and
coldly. He rejoices over them as members of His beloved
Son in whom He is well pleased. He regards them as
His dear children in Christ. He sees no spot iu them

LUKE, CHAP. XIL 85
Even now, when He looks down on them from heaven,
in the midst of their infirmities, he is well pleased, and
hereafter, when presented before His glory. He will wel
come them with exceeding joy. (Jude 24.)
Are we members of Christ's little fiock .? Then surely
we ought not to be afraid. There are given to us ex
ceeding great and precious promises. (2 Pet. i. 4.) God
is ours, and Christ is ours. Greater are those that are
for us than all that are against us. The world, the flesh,
and the devil, are mighty enemies. But with Christ on
our side we have no cause to fear.
Let us mark, secondly, what a striking exhortation
these verses contain to seek treasure in heaven. " Sell
that ye have," said our Lord, " and give alms." " Pro
vide yourselves bags which wax not old, a treasure in
the heavens which faileth not." But this is not all. A
mighty, heart-searching principle is laid down to enforce
the exhortation. " Where your treasure is, there will
your heart be also."
The language of this charge is doubtless somewhat
figurative. Yet the meaning of it is clear and unmis-
takeable. We are to sell, — to give up anything, and deny
ourselves anything which stands in the way of our soul's
salvation. We are to give, — to show charity and kindness
to every one, and to be more ready to spend our money
in relieving others, than to hoard it for our own selfish
purposes. We are to provide ourselves treasures in
heaven, — to make sure that our names are in the book
of life, — to lay hold of eternal life, — to lay up for our-
selves^«vidences which will bear the inspection of the day
of judgment. This is true wisdom. This is real prudence.

S6 EXPOSITORY THOUGHTS.
The man who does well for himself is the man who gives
up everything for Christ's sake. He makes the best of
bargains. He carries tbe cross for a few years in this
world, and in the world to come has everlasting life.
He obtains the best of possessions. He carries bis riches
with him beyond the grave. He is rich in grace here,
and he is rich in glory hereafter. And, best of all, what
he obtains by faith in Christ he never loses. It is " that
good part which is never taken away."
Would we know what we are ourselves ? Let us see
whether we have treasure in heaven, or whether all our
good things arc here upon earth. — Would we know what
our treasure is ? Let us ask ourselves what we love
most ? This is the true test of character. This is the
pulse of our religion. It matters little what we say, or
what we profess, or what preaching we admire, or what
place of worship we attend. What do we love ? On
what are our affections set ? This is the great question.
" Where our treasure is there will our hearts be also."
Let us mark, lastly, what an instructive. picture these
verses contain of the frame of mind which the true Chris
tian should endeavor to keep up. Our Lord tells us that
we ought to be "like unto men that wait for their
Lord." We ought to live like servants who expect their
Master's return, fulfilling our duties in our several sta
tions, and doing nothing which we would not like to be
found doing when Christ comes again.
The standard of life which our Lord has set up here is
an exceedingly high one,— so high, indeed, that many
Chrisrians are apt to flinch from it, and feel cast down,
And yet there is nothing here which ought to make a be-

LUKE, CHAP. XII. 8T
liever afraid. Eeadiness for the return of Christ to this
world implies nothing which is impossible and unattain
able. It requires no angelic perfection. It requires no man
to forsake his family, and retire into solitude. It requires
nothing more than the life of repentance, faith, and
holiness. The man who is living the life of faith in the
Son of God is the man whose "loins are girded," and
whose " light is burning." Such a man may have the
care of kingdoms on him, like Daniel, — or be a servant in
a Nero's household, like some in Paul's time. All this
matters nothing. If he lives looking unto Jesus, he is a
servant who can " open to Him immediately." Surely it
is not too much to ask Christians to be men of this kind.
Surely it was not for nothing that our Lord said, " The
Son of Man cometh at an hour when ye think not."
Are we ourselves living as if we were ready for the
second coming of Christ ? Well would it be if this
question were put to our consciences more frequently.
It might keep us back from many a false step in our
daily life. It might prevent many a backsliding. The
true Christian should not only believe in Christ, and love
Christ. He should also look and long for Christ's appear
ing. If he cannot say from his heart, " Come, Lord
Jesus," there must be something wrong about bis soul.
JSToTES. Luke XIL 32—40.
32. — [IMle flock.] The Greek word which we render "flock," is a
diminutive, meaning literally " Uttle flock." The addition of the
adjective which we translate " httle," increases the tenderness of
the whole expression.
[It is your Father's good pleasure!] This would be rendered
literally, , " Tour Father is weU pleased." It is the sanie ex
pression which is used in the well known places, Matt. iii. 17 ;
xvii. 5. Mark 1. 11. Luke iii. 22. Let it be noted that our Lord

88 EXPOSITORY THOUGHTS.
lays special stress in this passage on the Fatherly relation of God
to all behevers, as an antidote to over-carefulness and anxiety.
}i3.—[SeU that ye have,'&c.] This expression, if not confined ,to
the Aposties, but apphed generally to all behevers, must
evidendy be interpreted with some scriptural limitation. There
is nothing in the Acts or the Epistles, which shows that behevers,
in the primitive church were expected to sell all their property,
as soon as they were converted. - On the contrary, St. Peter's
words to Ananias, seem to show that it was quite optional with
converts to seU their property or keep it. (Acts v. 4.) St. Paul
goes even further, and says that " if a man provides not for his
own, he has denied the faitii, and is worse than an infidel."
(1 Tim. V. 8.)
The whole verse is a strong figurative exhortation to self-
denial, liberahty, and careful provision for the soul. An ex
cessively hteral interpretation lands us in insuperable difficulties.
It will surely not be said that Christians ought literally to
provide themselves " bags." Once concede that a figure is used,'
and a figurative explanation of the whole verse must be reason
ably conceded.
The " thief in the verse represents sudden and violent loss, the
"moth" gradual and silent waste or exhaustion.
35. — [Loins he girded.] This is a figure drawn from the habits of
dressing which prevailed in our Lord's time, and which are gene
ral at the present day throughout the East. Long flowing garments
were the ordinary attire that men wore. When any thing wag
to be done requiring bodily exertion, the first thing needful was to
gird up the loins, or tie the garments tightly round the waist.
[Your lights burning.] To see the full force of this expressioni
we should read the parable of the ten virgins. (Matt. xxv. 1.)
Marriages often took place in the evening. It was the duty of
the servants to meet the wedding party with lighted torches.
The verse before us is an exhortation to be in an attitude of con
stant preparation to meet the bridegroom Jesus Christ at His sec
ond advent.
37. — [He shall gird himself, d>c.] This is perhaps one of the most
wonderful promises which is made to behevers anywhere in the
New Testament. It must probably be interpreted figuratively.
The meaning evidentiy is, that there is no degree of honor
and glory which the Lord Jesus will not gladly bestow on
those who are found ready to meet Him, in the day of His second
advent. Some think that there wiU be, in some way, a hteral
fulfilment of this promise, and that our Lord refers to this, when ho
says at the last supper, " I will not drink rf the fruit of the vine,
until the kingdom of God shall come." (Luke xxii. 18.) A refer
ence to the same literal fulfilment is also supposed to exist if
Isaiah xxv. 6.

89
Pearce says, " 'We may gather from this verse that it was the
custom in those days, as it was not long since among us, for the
bridegroom at a wedding suppor to wait upon the company as a
servant."
38. — [Second watch...third watch!] These expressions are figura
tive. The night was divided into four watches. The second
watch was from nine to twelve, and the third from twelve to
three. The uncertainty of the time of the Lord's advent, and
the duty of being always ready for it, are the lessons of the
verse.
39. — [ What hour the ihief would come!] This is a parabolic sentence,
intended to teach us that the " day of the Lord so cometh as a
thief in the night ;" (1 Thess. v. 2.) and that there is no safety
for Christians, excepting in constant readiness for it.
40. — [The Son of man cometh.] Let it be noted that the coming
here spoken of, is the second personal advent of our Lord Jesus
Christ, at the end of this dispensation. To apply the expression,
as some do, to death, is an entire perversion of Scripture. The
coming of the Lord is one thing, and death is another.

LUKE XIL 41—48.

41 Then Peter said unto him. Lord,
Bpeakest thou this parable unto us,
or even to all 3
42 And the Lord said. Who then
is that fiiithful and wise steward,
whom his lord shall make ruler over
hia household, to give ihem their por
tion of meat in due season ?
43 Blessed is that servant, whom
his lord when he cometh shall find
so doing.
44 Of a truth I say unto yoUj that
be will make him ruler over all that
he hath.
45 But and If chat servant say in
his heart, My lor 1 delayeth his com
ing ; and shall bepfin 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 Mm, and at an hour when he is
not aware, and will cut bim in sun
der, and will appoint him his portion
with the unbelievers.
47 And that servant which knew
his lord's will, and prepared not him
self, neither did according to hia will,
shall be beaten with many stripes.
48 But he that knew not, and did
eoramil things worthy of stripes, shall
be beaten with few stripes. For uuto
whomsoever much is given, of hiiu
shall be much rec^uired : and to whom
men have committed much, of him
they will ask the more.

We learn from these verses, the importance qf doing, in
our Christianity. Our Lord is speaking of His own
second coming. He is comparing His disciples to ser
vants waiting for their master's return, who have each
their own work to do during His absence. " Blessedj"--

90 EXPOSITORY THOUGHTS,
He says, "is that servant, whom his lord, when h«
cometh, shall find so doing."
The warning has doubtless a primary reference to
ministers of the Gospel. They are the stewards of God's
mysteries, who are specially bound to be found " doing,'
when Christ comes again. But the words contain a
further lesson, which all Christians would do well to
consider. That lesson is, the immense importance of a
veorking, practical, diligent, useful religion.
The lesson is one which is greatly neea*>d in the
churches of Christ. We hear a great deal about peo
ple's intentions, and hopes, and wishes, and feelings,
and professions. It would be well if we could hear
more about people's practice. It is not the servant who
is found -wishing and professing, but the servant who is
found " doing" whom Jesus calls " blessed."
The lesson is one which many, unhappily, shrink from
giving, and many more shrink from receiving. We are
gravely told that to talk of " working," and " doing," is
legal, and brings Christians into bondage ! Remarks of
this kind should never move us. They savor of igno
rance or perverseness. The lesson before us is not about
justification, but about sanctification, — ^not about faith,
but about holiness. The point is not what a man should
do to he saved, — but what ought a saved man to do ? The
teaching of Scripture is clear and express upon this sub
ject. A saved man ought to be " careful to maintain
good works," (Tit. iii. 8.) The desire of a true Chris
tian ought to be, to be found " doing."
If we love life, let us resolve by God's help, to be
"doing" Christians. This is to be like Christ, — He

91
" went at/^ut doing good." (Acts x. 38.) This is to be
like the apostles, — they were men of deeds even more
than of words. This is to glorify God, — " Herein is my
Father glorified, that ye bear much fruit." (John xv. 8.)
This is to be useful to the world,^ — " Let your light so
shine before men, that they may see your good works,
and glorify your Father in heaven." (Matt. v. 16.)
We learn, secondly, from these verses, the awful danger
of those who neglect the duties of their calling. Of such
our Lord declares, that they shall be "cut in sunder, and
their portion appointed with the unbelievers." These
words no doubt apply especially to the ministers and
teachers of the Gospel. Yet we must not flatter ourselves
that they are confined to them. They are probably meant
to convey a lesson to all who fill offices of high responsi
bility. It is a striking fact that when Peter says at the
beginning of the passage, "Speakest thou this parable to
us, or even to all ?" our Lord gives him no answer.
Whosoever occupies a position of trust, and neglects his
duties, would do well to ponder this passage, and learn
wisdom. The language which our Lord Jesus uses about slothful
and unfaithful servants, is peculiarly severe. Few places
in the Gospels contain such strong expressions as this.
It is a vain delusion to suppose that the Gospel speaks
nothing but "smooth things." The same loving Saviour
who holds out mercy to the uttermost to the penitent and
believing, never shrinks from holding up the judgments
of God against those who despise His counsel. Let no
man deceive us on this subject. There is a hell for such
an one as goeth on still in his wickedness, no less than a

92 _ EXPOSITORY THOUGHTS.
heaven for the believer in Jesus. There is such a thing
as " the wrath of the Lamb." (Eev. vi. 16.)
Let us strive so to live, that whenever the heavenly
Master comes, we may be found ready to receive Him.
Let us watch our hearts with a godly jealousy, and
beware of the least symptom of unreadiness for the
Lord's appearing. Specially let us beware of any rising
disposition to lower our standard of Christian holiness,—
to dislike persons who are more spiritually-minded than
ourselves, and to conform to the world. The momo^t
we detect such a disposition in our hearts, we may be
sure that our souls are in great peril. The Christian
professor who begins to persecute God's people, and to
take pleasure in worldly society, is on the bigh road to
ruin. We learn, lastly, from these verses, that the greater a
man's religious light is, the greater is his guilt if he is not
converted. The servant which " knew his lord's will, but
did it not, shall be beaten with many stripes." " Unto
whomsoever much is given, of him shall be much re-
q^uired." The lesson of these words is one of wide application.
It demands the attention of many classes. It should
come home to the conscience of every British Christian,
His judgment shall be far more strict than that of the
heathen who never saw the Bible. It should come
home to every Protestant who has the liberty to read
the Scriptures. His responsibility is far greater than
that of the priest-ridden Romanist, who is debarred
from the use of God's word. It should come home to
every hearer of the Gospel. If he remains unconverted

LUKE, CHAP. XIL 93
he is far more guilty than the inhabitant of some dark
parish, who never hears any teaching but a sort of semi-
heathen morality. — It should come home to every child
and servant in religious families. All such are far more
blameworthy, in God's sight, than those who live in
bouses where there is no honor paid to the word of God
and prayer. Let these things never be forgotten. Our
judgment at the last day will be according to our light
and opportunities.
-- WJhat are we doing ourselves with our religious knowl
edge ? Are we using it wisely, and turning it to good
account ? Or are we content with the barren saying,
" We know it, — we know it," and secretly flattering our
selves that the knowledge of our Lord's will makes us
better than others, while that will is not done ? Let us
beware of mistakes. The day will come, when knowl
edge unimproved will be found the most perilous of
possessions. Thousands will awake to find that they are
in a lower place than the most ignorant and idolatrous
heathen. Their knowledge not used, and their light not
followed, will only add to their condemnation.

Notes. Luke XII. 41 — 48.
42. — [And the Lord said!] Let it be noted that our Lord Jesus
Christ did not give any direct reply to the question which Peter
asked. Major remarks, " The meaning of our Saviour's reply ap
pears to be this : The precepts that I have given apply to every
individual, but with greater force to you who are in the situation
of stewards, to whom much has been entrusted, and from whom
consequently much will be required."
The whole passage, down to the 48th verse, appears to be par
abolic and figurative ; and we must be careful not to strain any
particular expression in it, further than is warranted by the gen
eral scope of the context.

94 EXPOSITORY THOUGHTS.
[Steward.] This word, it should .be noted, is specially used by
St. Paul as descriptive of the ministerial office. (1 Cor. iv. 1.) It
would seem to show that ministers are primarily pointed at in our
Lord's teaching in this parable.
44. — [Make him ruler over all that he hath.] This expression should
be compared with similar expressions in the parables of the talents
and of the pounds.
45. — [Beat the menservants, &c] Stella, though a Eoman Catholic
commentator, remarks how closely this verse describes the con
duct of Cardinals and Bishops at Eome in the beginning of the
17th century.
4'6. — [ WiU cut him in sunder.] It admits of some doubt whether
the Greek word so translated will bear so strong a sense as our
translators have put upon it. It is only found in this passage, and
a similar passage in Matt. xxiv. 51.
Parkhurst thinks that it means, " shall scourge vnth the utmost-
severity." Others think that it means, " shall separate, or remove,
from his office ; — shall dismiss." It certainly is worthy of note,
that after using this expression, our Lord speaks of the unfaithful
servant as yet alive : " He shall appoint him his portion with the
unbelievers." [ With the unbelievers.] Some think that this expression means
simply " with the unfaithful servants," in contradistinction to the
" faithful servants," described in the 42d verse. Comparison with
Matthew xxv. 21, favors this idea.
48. — [Knew not..commit things worthy of stripes.] 'Watson thinks
that the ignorance here must be " taken comparatively, and not
absolutely." Few expressions in the Bible are more unfavor
able to the heathen who die in ignorance of the Gospel than
this. It is vain to conceal from ourselves the solemn truth, that
no degree of ignorance makes a man entirely guiltless and ex
cusable in the sight of God. Our very ignorance is part of our
sin. [ Unto whomsoever much is given, &c.] In this sentence our Lord
lays down a great principle in His kingdom, as an appropriate con
clusion to the parable he has just been speaking.
Baxter remarks on this verse, " Great gifts are to be used with
great diligence ; and great trusts, and powers, and charges, are
rather to be feared than sought. Little do the conquerors of
the world, or those that strive for church preferments, believe
and consider what duty, or what deep damnatim thpy labor
for."

LUKE, CHAP. XII,

95

LUKE XIL 49—63.

49 I am come to send fire on the
earth ; and what wiU I, if it be already
kindl 3d ?
50 But 1 have a baptism to be bap
tized with ; and how am I straitened
till it be accomplished I
51 Suppose ye that I am come to
give peace on earth ? I toil you, Nay ;
but rather division :
52 For from henceforth there shall

be five in one house divided, three
against two, and two against three.
53 The father shall be divided
against the son, and the son against
the father ; the mother against the
daughter, and tbe daughter against
the mother; the mother in law against
ber daughter in law, aud the daughter
in law against her mother in law.

The sayings of the Lord Jesus in these five verses are
peculiarly weighty and suggestive. They unfold truths
which every true Christian would do well to mark and
digest. They explain things in the Church, and in the
world, which at first sight are hard to be understood.
We learn for one thing from these verses how thoroughly
the heart qf Christ was set on finishing the work which He
came into the world to do. He says, " I have a baptism to
be baptized with," — a baptism of suffering, of wounds, of
agony, of blood, and of death. Tet none ofthese things
moved Him . He adds, " How am I straitened till this
baptism is accomplished !" The prospect of coming
trouble did not deter Him for a moment. He was
ready and willing to endure all things in order to provide
eternal redemption for His people. Zeal for the cause.
He had taken in hand was like a burning fire within Him.
To advance His Father's glory, to open the door of life
to a lost world, to provide a fountain for aU sin and un
cleanness by the sacrifice of Himself, were continually
the uppermost thoughts of His mind. He was pressed
in spirit till this mighty work was finished.
Forever let us bear in mind that all Christ's sufferings
on our behalf were endured willingly, voluntarily, and
of His own free choice. They were not submitted to

96 EXPOSITORY THOUGHTS.
patiently merely because He could not avoid them. They
were not borne without a murmur merely because He
could not escape them. He lived a humble life for
thirty-three years merely because He loved to do so. He
died a death of agony with a willing and a ready mind.
Both in life and death He was carrying out the eternal
counsel whereby God was to be glorified and sinners
were to be saved. He carried it out with all His heart,
mighty as the struggle was which it entailed upon His
flesh and blood. He delighted to do God's will. He
%vas straitened till it was accomplished.
Let us not doubt that the heart of Christ in heaven
is the same that it was when He was upon earth. He
feels as deep an interest now about the salvation of sin
ners as He did formerly about dying in their stead.
Jesus never changes. He is the same yesterday, and to
day, and forever. There is in Him an infinite willing
ness to receive, pardon, justify, and deliver the souls of
men from hell. Let us strive to realize that willingness,
and learn to believe it without doubting, and repose on
it without fear. It is a certain fact, if men would only
believe it, that Christ is far more willing to save us than
we are to be saved.
Let the zeal of our Lord and Master be an example
to all His people. Let the' recollection of His burning
readiness to die for us be like a glowing coal in our
memories, and constrain us to live to Him, and not to
ourselves. Surely the thought of it should waken our
sleeping hearts, and warm our cold affections, and make
us anxious to redeem the time, and do something for His
praise. A zealous Saviour ought to have zealous disciples,

LUKE, CHAP. XIL 97
We learn, for another thing, from these verses, how
useless it is to expect universal peace and harmony from
the preaching of the Gospel. The disciples, like most
Jews of their day, were probably expecting Messiah's
kingdom immediately to appear. They thought the time
was at hand when the wolf would lie down with the
lamb, and men would not hurt or destroy any more.
(Isaiah xi. 9.) Our Lord saw what was in their hearts,
and checked their untimely expectations with a striking
saying, — " Suppose ye that I am come to send peace on
earth ? I tell you. Nay, but rather division."
There is something at first sight very startling in this
saying. It seems hard to reconcile it with the song of
angels, which spoke of " peace on earth" as the compan
ion of Christ's Gospel. (Luke ii. 14.) Tet startling as
the saying sounds, it is one which facts have proved to
be literally true. Peace is undoubtedly the result of the
Gospel wherever it is believed and received. But where-
ever there are hearers of the Gospel who are hardened,
impenitent, and determined to have their sins, the very
message of peace becomes the cause of division. They
that are after the flesh will hate those that are after the
Spirit. They that are resolved to live for the world will
always be evil affected towards those that are resolved
to serve Christ. We may lament this state of things, but'
we cannot prevent it. Grace and nature can no more
amalgamate than oil and water. So long as men are
disagreed upon first principles in religion, there can be
no real cordiality between them. So long as some men
are converted and some are unconverted, there can be
no true peace. 5

98 EXPOSITOBY THOUGHTS,
Let us beware of unscriptural expecta-tions. If we
expect to see people of one heart and one mind, before
they are converted, we shall continually be disappointed.
Thousands of well-meaning persons now-a-days are con
tinually erying out for more "unity" among Christians.
To attain this they are ready to sacrifice almost anything,
and to throw overboard even sound doctrine, if, by so
doing, they can secure peace. Such people would do
well to remember that even gold may be bought too
dear, and that peace is useless if purchased at the ex
pense of truth. Surely they have forgotten the words
of Christ, " I came not to send peace but division."
Let us never be moved by those who charge tbe Gospel
with being the cause of strife and divisions upon earth.
Such men only show their ignorance when they talk in
this way. It is not the Gospel which is to blame, but
the corrupt heart of man. It is not God's glorious
remedy which is in fault, but the diseased nature of
Adam's race, which, like a self-willed child, refuses the
medicine provided for its cure. So long as some me^n
and women will not repent and believe, and some 'will,
there must needs be division. To be surprised at it is
the height of folly. The very existence of division is
one proof of Christ's foresight, and of the truth of
Christianity. Let us thank God that a time is coming when there
, shall be no more divisions on earth, but all shall be of
one mind. That time shall be Vr'ben Jesus, the Prince
of Peace, comes again in person, and puts down every
enemy under His feet. When Satan is bound, when the
wicked are separated from the righteous, and cast down

LUKE, CHAP. XII. 99
to their own place, then, and not till then, will be per
fect peace. For that blessed time let us wait, and
watch, and pray. The night is far spent. The day is
at hand. Our divisions are but for a little season. Our
peace shall endure to eternity.
Notes. Luke XIL 49—53.
49. — [lam come to send fire.] Commentators differ widely about the
meaning of the word " fire" in this verse.
1. Some think that it means the Holy Spirit, and refers to the
gift of the Holy Ghost which was bestowed on the day of Pente
cost. This, in the main, is the opinion of Chrysostom, Origen,
Jerome, Athanasius, Ambrose, Gregory, Bede, Bernard, Cocceius,
Oornehus k Lapide, Alford, and Stier.
2. Some think that it means the " preaching of the Gospel."
This is the opinion of Theophylact, Cyril, Bucer, and Chemnitius.
3. Some think that it means the " word of God." This is the
opinion of BuUinger, Gualter, and 'Watson.
4. Some think that it means " love." This is the opinion of
Jansenius, Stella, Bengel, and, in part, of Euthymius.
5. Some think that it means the persecutions, afflictions, dissen
sions, and strifes which were to accompany the introduction of the
Gospel into the world. This is the opinion of TertuUian, Bren-
tius, Beza, Poole, Calovius, Trapp, Maldonatus, Hammond, Light
foot, "Whitby, Burkitt, Henry, ]?earce, Scott, Barnes, and Bur
gon. I decidedly adhere to this last opinion. The other four in
terpretations appear to me far-fetched and inconsistent with the
context. Fire is an expression not unfrequeutly used in Scrip
ture as an einblem of trouble and afBiction. See Psalm Ixvi. 12,
and Isaiah xhii. 2. Moreover, it is worthy of remark, that " to
send fire" is a common figure of speech in the Old Testament, to
express sending trouble and affliction. Let the following pas
sages be examined : Lam. i. 18 ; Ezek. xxxix. 6 ; Hosea viiL 14 ;
Amos ii. 2, 5.
[ What win I, if it he already kindled f] The Greek words so
trar slated, are so remarkable, that some have thought they
ought to be rendered, " "What will I ? Oh 1 that it were already
kindled." This is the opinion of Cocceius and Hammond. But
I see no reason for disputing the correctness of our received
translation. , Trapp's paraphrase is a fair exposition of the meaning of the

100 EXPOSITORY THOUGHTS.
sentence : " Let the fire kindle as soon as it will, I am contented.
I know much good will come of it."
Barnes paraphrases the sentence thus: "'What would I, but
that it were kindled. Since it is necessary for the advancement
of religion that such divisions should take place, — since the Gos
pel cannot be established without conflicts, strifes, and hatreds, I
am even desirous that they should come."
Lightfoot says, — " 'What will I," seems to be used after the
manner of the schools, where "'What do I say" is the same with
"I do say this;" and "'What do I decree," the same with "I do
decree this." So, " "What will I" is the same with " This I will."
The meaning is, " This I will, that it be already kindled."
50. — [A baptism.] This baptism is plainly not that of water, nor
that of the Holy Ghost, but the baptism of suff'ering. It is the
same baptism of which our Lord said to James and John, " Ye
shall be baptized with the baptism that I am baptized with."
The expression is one of those which shows the wisdom of our
translators of the Bible in adhering to the word "baptism," and
not rendering it either "immersion," or "sprinkling."
The efi'ect of either of these words in the present verse, in
stead of " baptism," needs only to be tried. Few would like to
substitute for our present translation, " I have an immersion to
be immersed with ;" or, " I have a sprinkling to be sprinkled
with." [How am I straitened.] The Greek word so translated is the
same that is rendered in Acts xviii. 5, " pressed ;" and in 2 Cor.
V. 14, " constrains." It is supposed by some that the feeling our
Lord meant to express, was that of pain and distress in the pros
pect of His coming sufferings and crucifixion. This is the opinion
of Stier. It seems, however, highly improbable. — It is supposed
by others that the expression is like John xii. 27, and Luke xxii.'
42, and is meant to imply the conflict between our Lord's human
will, whtoh naturally shrunk from suffering, and His divine will,
which was set on accomplishing the work He came to do. This
opinion is supported by many. Yet it does not seem quite to
harmonize with the context, and is not altogether satisfactory. — _
The most probable view appears to be that which I have ven
tured to maintain in the exposition. The expression, "I am
straitened," was intended to show us the burning desire by which
our Lord was constrained to accomphsh the work of our redemp
tion. It is hke the saying, " "With desire I have desired to eat the
passover witii you." Theophylact and Euthymius both support
this view.
51.— {Nay.; but rather division, dec] The words of Burkitt on
this passage are worth reading: "Our Saviour declares what
will be tiie accidental event and effect, but not the natural ten-

LUKE, CHAP. XII.

101

denoy of His religion. We must distinguish between the inten
tional aim of Christ's coming, and the accidental event of it
Christ's intentional aim was to plant, propagate, and promote
jieace in the world. But through the lust and corruption of man's
nature, the issue and event of His coming is war and division ; not
that these are the genuine and natural fruits of the Gospel, but
occasional and accidental only."
52. — [Mve in one house diiiided, &c!] The expression in this and the
following verse must not be pressed too literally. In some houses
there are not five persons. In others there are many more than
five. — In some families, where the work of conversion begins, the
father and son are entirely of one mind, and so also are the mother
and daughter. — The expressions are manifestiy proverbial. The
plain lesson they are meant to convey is this, that the Gospel will
often produce divisions in families, and that even two persons who
are most nearly related, may become estranged from one another,
in consequence of one being converted and the other not. That
this is constantiy the case, is well known to all who know any
thing of true religion. Few believers can look round the circle of
their relatives and acquaintances, and not see striking illustrations
of the truth of our Lord's prophecy in this passage. Melancholy
as it seems, it is a fact that nothing annoys some persons so much
as the conversion of their relatives.

LUKE XU. 54—59.

54 And he said also to the people,
¦When ye see a cloud rise out of the
west, straightway ye say. There oom
eth 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 3
57 Yea, and why even of yourselves

judge ye not what is right
68 'When thou goest with thine
adversary to the magistrate, as thou
art in the way, give diligence that
thou mayest be delivered from him ;
lesthehale thee to the judge, and tho
judge deliver thee to the officer, and
the officer cast thee into prison.
59 I tell thee, thou shalt not depart
thence, till thou hast paid the very
last mite

The first thing which this passage teaches us is the duty
of noticing the signs of the times. The Jews in our Lord's
days neglected this duty. They shut their eyes against
events occurring in their own day of the most significant
character. They refused to see that prophecies were
being fulfilled around them which were bound up with

102 EXPOSITORY THOUGHTS.
the coming of Messiah, and that Messiah Himself must
be in the midst of them. The sceptre had departed
from Judah, and the lawgiver from between his feet.
The seventy weeks of Daniel were fulfilled. (Gen. xlix.
10. Dan. ix. 24.) The ministry of John the Baptist
had excited attention from one end of the land to the
other. The miracles of Christ were great, undeniable,
and notorious. But still the eyes of the Jews were
blinded. They still obstinately refused to believe that
Jesus was the Christ. And hence they drew from our
Lord the question, — " How is it that ye do not discern
this time .?"
It becomes the servants of God, in every age, to observe
tbe public events of their own day, and to compare them
with the predictions of unfulfilled prophecy. There is
nothing commendable in an ignorant indifference to co-
temporary history. The true Christian should rather
watch the career of governmente and nations with a
jealous watchfulness, and hail with gladness the slightest
indication of the day of the Lord being at hand. The
Christian who cannot see the hand of God in history,
and does no-t believe in tbe gradual movement of all
kingdoms towards the final subjection of all things to
Christ, is as blind as the Jew.
Have we no signs of the times to observe ? The
question is soon answered. The history of the last
seventy years is fuU of events which demand the
prayerful attention of every servant of Christ. The
things that have happened within these seventy years
ought to send us to our watch towers, and raise in us
greart searchings of heart. The rise and progress of

I LUKE, CHAP. xn. 103
a missionary spirit among all Protestant Churches, —
the wide-spread interest felt about the Jews, — the evi
dent decay of the Mahometan power, — the shaking of
all thekingdomsof Europe by the French Eevolution,—
the extraordinary spread of knowledge and education, —
the marvellous revival of Eomanism, — the steady growth
of the most subtle forms of infidelity, — all these are facts
which cannot be denied, and facts which ought to speg-k
loudly to every well-informed Christian. Surely they
deserve to be called signs of our times.
Let us remember the words of our Lord in the pas
sage before us, and not err after the manner of the Jews.
Let us not be blind, and deaf, and insensible to all that
God is doing, both in the Church and in the world. The
things of which we have just been reminded are surely
not without meaning. They have not come on the earth
by chance or by accident, but by the appointment of
God. We ought not to doubt that they are a call to
watchfulness, and to preparation for tbe day of God.
May we all have an ear to hear, and a heart to under
stand ! May we not sleep as do many, but watch and
discern our time ! It is a solemn saying in the book of
Eevelation : " If therefore, thou shalt not watch, I will
come on thee as a thief, and thou shalt not know what
hour I will come upon thee." (Kev. iii. 3.)
The second thing which this passage teaches us, is the
immense importance of seeking reconciliation with Go:J
hefore it he too late. This is a lesson which our Lord illus
trates by a parable or comparison. He compares us to a man
on his way to a magistrate with an adversary, in conse-
(luence qf a difference or dispute, and describes the course

104 EXPOSITOKY THOUGHTS.
which such a man ought to take. — Like him, we are
upon our way to the presence of a Judge. We shall all
stand at the bar of God. — Like him, we have an adver
sary. The holy law of God is against us, and contrary
to us, and its demands must be satisfied. — Like him, we
ought to give diligence to get our case settled, before it
comes before the Judge. We ought to seek pardon and
forgiveness before we die. — Like him, if we let our op
portunity slip, the judgment will go against us, and we
shall be cast into the prison of hell. Such appears to be
the meaning of the parable in the passage before us. It
is a vivid picture of the care which men ought to take
in the great matter of reconciliation with God.
Peace with God is by far the first thing in religion.
We are born in sin, and children of wrath. We have
no natural love towards God. The carnal mind is en
mity against God. It is impossible that God can take
pleasure in us. " The wicked his soul hateth." (Psal. xi.
5.) The chief and foremost desire of every one who pro
fesses to have any religion, should be to obtain recon
ciliation. Till this is done, nothing is done. We have
got nothing worth having in Christianity, until we have
peace with God. The law brings us in guilty. The
judgment is sure tp go against us. Without reconcilia
tion, the end of our Life's journey will be hell.
Peace with God is the principal thing which the Gospel
of Christ offers to the soul. Peace and pardon stand in
the forefront of its list of privileges, and are tendered
freely to every one that believes on Jesus. There is One
who can deliver us from the adversary. Christ is the end
of the law for righteousness to every one that believeth.

LUKE, CHAP. XII. 105
Christ hath redeemed us from the curse of the law, being
made a curse for us. Christ has blotted out the hand
writing that was against us, and has taken it out of the
way, nailing it to His cross. Being justified by faith, we,
have peace with God, through our Lord Jesus Christ,
There is no condemnation to them that are in Christ
Jesus. The claims of our adversary are all satisfied by
Christ's blood. God can now be just, and yet the justi-
fier of every one that believeth on Jesus. A full atone
ment has been made. The debt has been completely
paid. The Judge can say, " Deliver them, I have
found a ransom." (Job xxxiii. 24.)
Let us never rest till we know and feel that we are
reconciled to God. Let it not content us to go to Church,
use means of grace, and be reckoned Christians, without
knowing whether our sins are pardoned, and our souls
justified. Let us seek to know that we are one with
Christ, and Christ in us,-^that our iniquities are for
given, and our sins covered. Then, and then only, may
we lie down in peace, and look forward to judgment
without fear. The time is short. We are travelling on
to a day when our lot for eternity must be decided. Let
us give diligence that we may be found safe in that day.
The souls that are found without Christ shall be cast
into a hopeless prison. Notes. Luke XII. 54—59.
54. — [He said to the people.] Let it be noted, that the concluding
portion of the Lord's discourse in this chapter is specially ad
dressed to " the people," and not to the disciples as the preceding
verses were. It consists of a general rebuke of the bhndness of
the Jewish nation in not seeing the signs of the times, and the ful
filment of prophecy, and a general exhortation to seek reconcilia
tion with God, before it be too late.

106 EXPOSITORY THOUGHTS.
[A cloud rise out of the west..a shower.] It should be remem.
bered that the Mediterranean sea lies on the "West of the whole
Jewish territory. It was from this quarter that rain geiierally
came. The " httie cloud" rising out of the sea, which Elijah's ser
vant saw fi'om Mount Carmel, and which brought rain, is an illus
tration of our Lord's words. (1 Kings xviii. 44.)
65. — [Uie south wind blew...heat.] It should be remembered, that
the great wilderness of Sinai and tho hot deserts of Arabia, lie to
the South of the Jewish territory. Tk.s accounts for winds from this
quarter bringing heat. (Jerem. it. 11, 12.)
56. — [Ye hypocrites — ye can discern the face of the sky.] Our
Lord's argument appears to be that the signs of His advent as
the true Messiah, were so clear and inteUigible, that it required
no more discernment to see them, than it did to foretel heat or
rain from observations of the heavens and the winds. If the
Jews would honestly and impartially consider the signs of their
times, they could not avoid the conclusion that Christ was the
Messiah. The truth was that they were not honest in their in
quiries, but prejudiced and unbeheving. He therefore calls them
" hypocrites."
57. — [Why even of yourselves judge yenot...right.] "We must be care
ful not to interpret this verse so as to make it contradict other
Scriptures. Our Lord does not mean to say that the Jews could
understand spiritual things, and see the kingdom of God by their
own unassisted judgment, and without the teaching of the Holy
Ghost. His meaning is, " why do ye not of yourselves, by sim
ply observing what is going on around you, form a right judgment
about my claim to be received as the Messiah, and a just decision
upon the matters in dispute between me and your teachers, the
Scribes and Pharisees."
The Greek word translated " right," is more commonly rendered
"just" or "righteous."
58. — [ When thou goest with thine adversary, dbc] It is worthy of
remark that the contents of this verse and the following, are
found in the Sermon on the Mount, in an entirely different con
nectiou. It is evident that our Lord made use of the same
illustration on two different occasions, and with two entirely
different applications. In the Sermon on the Mount, the words
are used to enforce the great duty of forgiveness of injuries.- In
the passage before us, our Lord's object appears to be to enforce
the solemn duty of seeking timely reconcihation with God. Life
is the way. The law of God is the adversary. The magistrate
represents the last judgment. The prison represents hell. This
certainly- appears to me the only satisfactory exposition of the
passage. The other view, that it is only a repetition of the les
son in Matt. v. 25, is hable to this grave objection, that it makes
our Lord conclude a solemn discourse by a most abrupt in&o-

LUKE, CHAP. XIII. 107
duction of a subject which has no connexion with th^ context. On
the otherhand, to enforce on the multitude around him, the great
duty of. seeking reconciliation with God before it was too late,
appears a natural termination of the whole address.
Stier remarks, " The mere reference to placability towards a
brother with whom I may have a matter of htigation, would not
be a distinctive conclusion of this discourse, (although it was
occasioned by the contention of brothers about an inheritance,)
and would be an inexplicable subsidence of the strain into a mat
ter quite foreign to verses 55 — 57."
59. — [Not depart thence, till thou hast paid!] The meaning of this
expression is, " Thou shalt never depart at all." Poole remarks,
" It is a sign the Papists are at a woeful loss for arguments to prove
purgatory, when they make use of this text, as if it spake of a
prison for souls, from which there is an outlet." Such an argu
ment would prove many absurdities, if apphed to other texts
where the expression " until" is used. See Psalm IxxiL 7, and
ex. 1 ; and Matt i. 25.
Theophylact remarks, " If we shaU remain in prison until wo
pay the uttermost farthing, and are never able to pay it, it is mani
fest that future punishment is eternal."
Euthymius says, " This means, Thou shalt never come out from
prison at all."
Stella, the Spanish commentator, says, " The wicked shall be
placed in hell till they pay their debt to the uttermost farthing ;
and as they never wiU pay it, it ia certain that they will be there to
all eternity."

LUKE XIIL 1—5.

1 There were present at that season
some that told him of the Galileans,
whose blood Pilat« had mingled with
their sacrifloes.
2 And Jesus answering said uuto
them, Suppose ye that these Galileans
were sinners above all the Galileans,
because they suffered such things ?
3 I tell you. Nay : but, except ye

repent, ye shall aU likewise perish.
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 Jerusa
lem? 5 I teU you. Nay : but except ye,
repent, ye shall all likewise perish.

The murder of the Galileans, mentioned in the first verse
of this passage, is an event of which we know nothing
certain. The motives of those who told ovx Liord of -the
event, we are left to conjecture. At any xaie,, they gave

108 EXPOSITORY THOUGHTS.
Him an opportunity of speaking to them about their own
souls, which He did not fail to employ. He seized the
event, as His manner was, and made a practical use of
it. He bade His informants look within, and think of
their own state before God. He seems to say, " What
though these Gahleaus did die a sudden death ? What
is that to you ? Consider your own ways. Except ye
repent, ye shall all likewise perish."
Let us observe, for one thing, in these verses. How
much more ready people are to talk of the deaths of others
than their own. The death of the Galileans, mentioned
here, was probably a common subject of conversation in
Jerusalem and all Judea. We can well believe that all
the circumstances and particulars belonging to it were
continually discussed by thousands who never thought
of their own latter end. It is just the same in the present
day. A murder, — a sudden death, — a shipwreck, or a
railway accident, will completely occupy the minds of a
neighborhood, and be in the mouth of every one you
meet. And yet these very persons dislike talking of
their own deaths, and their own prospects in the world
Tseyond the grave. Such is human nature in every
age. In religion, men are ready to talk of anybody's
business rather than their own.
The state of our own souls should always be our first
concern. It is eminently true that real Christianity will
always begin at home. The converted man will always
think first of his own heart, his own life, his own deserts,
and his own sins. Does he hear of a sudden death ? He
will say to himself, " Should I have been found ready,
if this had happened to me ?" — Does he hear of some

LUKE, JHAP. XIIL 109
awful crime, or deed of wickedness .'' He will say to
himself, "Are my sins forgiven ? and have I really re
pented of my own transgressions .'*"'^— Does he hear of
worldly men running into every excess of sin ? He will
say to himself, " Who has made me to differ ? What
has kept me from walking in the same road, except the
free grace of God ?" May we ever seek to be men of
this frame of mind ! Let us take a kind interest in all
around us. Let us feel tender pity and compassion for
all who suffer violence, or are removed by sudden death.
But let us never forget to look at home, and to learn
wisdom for ourselves from all that happens to others.
Let us observe, for another thing, in these verses, how
strongly our Lord lays down the universal necessity of
'•epentance. Twice He declares emphatically, " Except
fe repent, ye shall all likewise perish."
The truth here asserted, is one of the foundations of
Christianity. " All have sinned and come short of the
glory of God." All of us are born in sin. We are fond
of sin, and are naturally unfit for friendship with God.
Two things are absolutely necessary to the salvation of
every one of us. We must repent, and we must believe
tbe Gospel. Without repentance towards God, and faith
towards our Lord Jesus Christ, no man can be saved.
Tbe nature of true repentance is clearly and unmis
takeably laid down in holy Scripture. It begins with
knowledge of sin. It goes on to work sorrow for sin.
It leads to confession of sin before God. It shows itself
before man by a thorough breaking off from sin. It
results in producing a habit of deep hatred for all sin.
Above all, it is inseparably connected with lively faith -in

110 EXPOSITORY THOUGHTS.
the. Lord Jesus Cirist. Eepentance like this is the
characteristic of all true Christians.
The necessity of repentance to salvation will be evident
to all who search the Scriptures, and consider the nature
of the subject. — Without it there is no forgiveness of
sins. There never was a pardoned man who was not also
a penitent. There never was one washed in the blood of
Christ who did not feel, and mourn, and confess, and hate
his own sins. — Without it there can be -no meetness for
heaven. We could not be happy if we reached the
kingdom of glory with a heart loving sin. The company
of saints and angels would give us no pleasure. Our
minds would not be in tune for an eternity of holiness.
Let these things sink down into our hearts. We must
repent as well as believe, if we hope to be saved.
Let us leave the subject with the solemn inquiry, —
Have we ourselves repented ? We live in a Christian
land. We belong to a Christian Church. We have
Christian ordinances and means of grace. We h^ye
heard of repentance with the bearing of the ear, and
that hundreds of times. But have we ever repented ?
Do we really know our own sinfulness ? Do our sins
cause us any sorrow ? Have we cried to God about our
sins, and sought forgiveness at the throne of grace ?
Have we ceased to do evil, and broken off from our bad
habits ? Do we cordially and heartily hate everything
that is evil ? These are serious questions. They de
serve serious consideration. The subject before us is no
light matter. Nothing less than life — eternal life — is
at stake 1 If we die impenitent, and without a new
heart, we had better never have been born.

LUKE, CHAP. XIII. lit
If we never yet repented, let us begin without delay.
For this we are accountable. " Eepent ye, and be con
verted," were the words of Peter to the Jews who had
crucified our Lord. (Acts iii. 19.) "Eepent and pray,"
was the charge addressed to Simon Magus when he was
in the " gall of bitterness and bond of iniquity." (Acts
viii. 22.) There is everything to encourage us to begin.
Christ invites us. Promises of Scripture are held out
to us. Glorious declarations of God's willingness to re
ceive us abound throughout the word. " There is joy in
heaven over one sinner that repenteth." Then let us
arise and call upon God. Let us repent without delay.
If we have already repented in time past, let us go on
repenting to the end of our lives. There will always be
sins to confess and infirmities to deplore, so long as w(5
are in the body. Let us repent more deeply, and hum
ble ourselves more thoroughly, every year. Let every
returning birthday find us hating sin more, and loving
Christ more. He was a wise old saint who said, "I
hope to cariy my repentance to the very gate of heaven."'
Notes. Luke XIII. 1 — 5.
I . — [The Galilceans, whose hlood, Sc] 'We know nothing about the
event here mentioned. Josephus speaks of the slaughter of certain
Samaritans by PUate upon mount Gerizim. But they 'seem to
have been rebels and fanatics, and to have died in battle. It is'
far more probable that the case reported to our Lord was that of
certain Galiteans who had come up to Jerusalem to worship, and
were slain by Pilate's soldiers in some popular tumult.
2. — [Suppose yc.sinners above all, &c.] It is evident that our Lord's
informants were filled with the vulgar opinion that sudden deaths
were special judgments, and that if a man died suddenly, he must
have committed some special sin. Our Lord bids them understand
that this opinion was a mere baseless delusion. "We have no right
whatever to conclude that God is angry with a man because He
removes bim suddenly from the world. , ^

112 EXPOSITORY THOUGHTS.
Ford gives a quotation from Perkins which deserves reading
" The common opinion is, that if a man die quietly, and go away
like a lamb, (which in some diseases, as consumption, any man
may do,) then he goes straight to heaven. But if the violence
jf the disease stirs up impatience, and causes frantic behavior,
then men use to say, ' There is a judgment of God, serving
either to discover a hypocrite or to plague a wicked man.' But
the truth is otherwise. — A. man may die like a lamb, and yet go
to hell ; and one dying in exceeding torment and strange behav
ior of body, may go to heaven." — Perkins', Salve for a Sick
. Man.
3. — [Ye shall all likewise perish.] It is highly probable that these
words were spoken with a prophetic meaning, and that our Lord
had in view the tremendous slaughter of the Jews by the Roman
army under Titus, which was to take place in a few years at the
siege of Jerusalem.
4. — [Those eighteen...tower in SUoam!] We know nothing about the
circumstance which our Lord here mentions. It is probable it was
something which had lately happened, and was the common sub
ject of conversation among dwellers in Jerusalem, just as any great
accident is among ourselves at the present day.
The word translated "sinners" in this verse, means literally,
"debtors."
5. — [lElxcept ye repent, dec!] The repetition of this sentence shows
the general importance of repentance, and the great need iu which
the Jews in particular stood of it. Ford quotes a saying of PhiUp
Henry's, which is worth reading : " Some people do not like to
hear much of repentance. But I think it is so necessary, that if
— I should die in the pulpit, I should desire to die preaching repent
ance, and ff I should die out of the pulpit, I should desire to die
practising it."

LUKE XIIL 6—9.

6 He spake also this parable : A
certain man 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. Behold, these three
years I come seeking fruit on this fig
tree, aud find none : out it down ;

why cumbereth it the ground ?
8 And he answering siid unto him.
Lord, let it alone this year also, till 1
shall dig about it, and dung it :
9 And if it bear fruit, well : and if
not, tlien after that thou shalt cut it
down.

The parable we have now read is peculiarly humbling
and heart-searching. The Christian who can hear it

LUKE, CHAP. XIII. 113
and not feel sorrow and shame as he looks at the state of
Christendom, must be in a very unhealthy state of soul.
We learn first from this passage that where God gives
spiritual privileges He expects proportionate returns.
Our Lord teaches this lesson by comparing tbe Jewish
Church of His day to a " fig tree planted in a vineyard."
This was exactly the position of Israel in the world.
They were separated from other nations by the Mosaic
laws and ordinances, no less than by the situation of
their land. They were favored with revelations of God,
which were granted to no other people. Things were
done for them which were never done for Egypt, or
Nineveh, or Babylon, or Greece, or Eome. It was only
just and right that they should bear fruit to God's praise.
It might reasonably be expected that there would be
more faith, and penitence, and holiness, and godliness in
Israel than among the heathen. This is what God looked
for. The owner of the fig tree " came seeking fruit."
But we must look beyond the Jewish Church if we
mean to get the full benefit of the parable before us. —
We must look to the Christian churches. They have
light, and truth, and doctrines, and precepts, of which
the heathen never hear. How great is their responsi
bility 1 Is it not just and right that God should expect
from them "fruit ?" — 'We must look to our own hearts.
We live in a land of Bibles, and liberty, and Gospel
preaching. How vast are the advantages we enjoy com
pared to the Chinese and Hindoo ! Never let us forget
that God expects from us " fruit."
These are solemn truths. Pew things are so much
forgotten by men as the close connexion between privilege

114 EXPOSITORY THOUGHTS.
and responsibility. We are all ready enough to eat the
fat and drink the-^ sweet, and bask in the sunshine of
our position both as Christians and Englishmen,— and
even to spare a few pitying thoughts for the half naked
savage who bows down to stocks and stones. But we
are very slow to remember that we are accountable to
-God for all we enjoy ; and that to whomsoever much is
given, of them much will be required. Let us awake
to a sense of these things. We are the most favored
nation upon earth. We are in the truest sense " a fig
tree planted in a vineyard." Let us not forget that the
great Master looks for " fruit."
We learn, secondly, from this passage, that it is a
most dangerous thing to he unfruitful under great re
ligious privileges.
The manner in which our Lord conveys this lesson to
us is deeply impressive. He shows us the owner of the
barren fig tree complaining that it bore no fruit : " These
three years I come seeking fruit and find none."— -He
describes him as even ordering the destruction of the
tree as a useless cumberer of the ground : "Cut it down ;
why cumbereth it the ground ?" He brings in the dresser
of the vineyard pleading for the fig tree, that it may be
spared a little longer : " Lord, let it alone this year also."
And He concludes the parable by putting these awful
words into the vinedresser's mouth : " If it bear fruit,
well : and if not, then after that thou shalt cut it down."
There is a plain warning here to all professing churches
of Christ. If their ministers do not teach sound doctrine,
and their members do not live holy lives, they are in im
minent peril of destruction. God is every year observing

-LUKE, CHAP. XIII. 115
them, and taking account of all their ways. They may
abound in ceremonial religion. They may be covered with
the leaves of forms, and services, and ordinances. But
if they are destitute of the fruits of the Spirit, they are
reckoned useless cumberers of the ground. Except they
repent, they will be cut down. It was so with tbe Jew
ish Church forty years after our Lord's ascension. It has
been so since with the African Churches. It will be so
yet with many others, it may be feared, before the end
comes. Tbe axe is lying near the root of many an un
fruitful Church. The sentence will yet go forth, " Cut'
it down."There is a plainer warning still in the passage for all
unconverted Christians. There are many in every con
gregation who hear the Gospel, who are literally hang
ing' over the brink of the pit. They have lived for"
years in the best part of God's vineyard, and yet borne
no fruit. They have heard the Gospel preached faith
fully for hundreds of Sundays, and yet have never em
braced it, and taken up the cross, and followed Christ.
They do not perhaps run into open sin. But they do
nothing for God's glory. There is nothing positive about
their religion. Of each of these the Lord of the vine
yard might say with truth, " I come these many years
seeking fruit on this tree and find none. Cut it down.
It cumbereth the ground." There are myriads of respect
able professing Christians in this plight. They have not
the least idea how near they are to destruction. Never le_t
usforget that to be content with sitting in the congregation
and hearing sermons, while we bear no fruit in our lives,
is conduct which is most offensive to God. It provokes
Him to cut .us off suddenlv. and that without remedy.

116 EXPOSITORY THOUGHTS. ^
We leam, lastly, from this parable, lohat an infinite:
deht we all owe to God's mercy and Christ's intercession.
It seems impossible to draw any other lesson from the
earnest pleading of the dresser of the vineyard : "Lord,
let it alone this year also." Surely we see here, as in a
glass, the loving-kindness of God, and the mediation of
Christ. Mercy has been truly called the darling attribute of
God. Power, justice, purity, holiness, wisdom, unchange-
ableness, are all parts of God's character, and have all
been manifested to the world in a thousand ways, both
in His works and in His word. But if there is one part
of His perfections which He is pleased to exhibit to man
more clearly than another, beyond doubt that part is
mercy. He is a God that " delighteth in mercy."
(Micah vii. 18.)
Mercy founded on the mediation of a coming Saviour,
was the cause why Adam and Eve were not cast down to
hell, in the day that they fell. Mercy has been tbe cause
why God has borne so long with this sin-laden world,
and not come down to judgment. Mercy is even now
the cause why unconverted sinners are so long spared,
and not cut off in their sins. We have probably not the
least conception how much we all owe to God's long-
suffering. The last day will prove that all mankind were
debtors to God's mercy, and Christ's mediation. Even
those who are finally lost will discover to their shame,
that it was " of the Lord's mercies they were not con
sumed" long before they died. As for those who are
saved, covenant-mercy will be all their plea.
And now are we fruitful or unfruitful ? This, after

LUKE, CHAP. XIII, 117
all, is the question that concerns us most. What does
God see in us year after year ? Let us take heed so to
live that He may see in us fruit.
Notes. Luke XIII. 6—9.
6. — [A certain man had a fig tree, dec] There can be no doubt that
our Lord's primary object in this parable was to show the danger
of the Jewish Ohurch and nation, at the time when He spoke. It
is worthy of remark, that " the barren fig tree" to which our Lord
said, no man eat fruit of thee forever, (Mark xi. 13,) was meant
to be an emblem of the Jewish Ohurch. But the primary
application of this parable must not shut out the secondary
one. It was meant for individuals, as well as for the Jewish
Church.
7. — [These three years.] The meaning of these " three years," has
called forth much ingenious conjecture from commentators. Greg-
01 y thinks that the three years signify, the times of Israel before
the law, in the law, and after the law. Ambrose thinks that they
signify the times of natural law, of written law, and of evangeli
cal law. — Theophylact appKes them to the times of children, of
youth, and of old age. — Stella explains them to mean the times
before the Babylonian captivity, the times after the return from
Babylon, and tiie times of our Lord's own first advent. Others
apply them to the three years of our Lord's earthly ministry. — If
any of these senses is true, the last appears most likely. It may,
however, be seriously questioned, whether ?our Lord had any of.
these meanings in His mind, when He spoke this parable, and
whether we ought not to regard the " three years" as simply an
accessory circumstance of the story, the interpretation of which
must not be carried too far.
[Oumbereth.] The Greek word so translated is only rendered
thus in this passage. It is generally translated, "make void,"^
— " make of none effect," — " destroy," — " bring to nothing," —
"abolish." The expression is probably intended to teach the deep lesson,
that unfruitful members of God's church are not merely injuring
themselves and perilling their own souls. They are an injury
to the church generally, and do public harm. The common
idea~that an unconverted person " does no harm," — ^is " no man's
enemy but his own,"^and the Hke, is a miserable man-made
delusion, based on no warrant of Scripture. To be unfruitful is
to be a cumberer of the ground. We are always doing either
good or harm.
8. — [Lord, let it alone, Sc] "Who is meant by the dresser of the
vineyard, who thus intercedes, is a question on which wide and

-118 ' EXPOSITORY THOUGHTS.
strange difl'erences of opinion prevail. Augustine says that it
signifies " every saint," because- all intercede. — Ambrose and Stella^
say that it signifies-the "aposties." Jerome says that it signifies .
"Michael and Gabriel," the archangels, who had the special
charge of the Jewish synagogue. — Alford thinks that it signifies
the Holy Spirit. — All these interpretations appear to me incorrect.
The most probable view is that of Euthymius and Theophylact,
who consider the interceding vineyard dresser to be an emblem
of Christ Himself. Matthew Henry says truly, " that, had it
not been for Christ's intercession, the whole world had been cut
down." [Dig ahSut it and dmig it!] This part of the parable signifies
the extraordinary means which were used with the Jewish Ohurch
at the latter period of its existence, in order to awaken it to re
pentance.
9. — [After that thou shalt cut it down.] It is very probable that all
unconverted members of Christ's Ohurch will be found at the
last day to have had their special " time of visitation," and to have
been " digged about" by special providences, at some period of
their Mves. Hence their final condemnation will be proved most
just. The final cutting down of the tree of the Jevrish Ohurch, was
undoubtedly, most justly brought on the Jews by their obstinate
neglect of all the messages which God sent them in the fifty years
immediately preceding the destruction of Jerusalem by the minis
try of John the Baptist, of our Lord Jesus Christ, and of the Apos
tles. If ever there was a fig tree that was long spared, and pa
tiently digged about, and had every means used to make it firuitful,
that tree was the Jewish Ohurch.

LUKE Xin. 10—17.

10 And he was teaching in one of
the synagogues on the sabbath.
11 And, behold, there wasawoman
which had a spirit of infirmity eight
een years, and was bowed tpgether,
and could in no wise lift up herself.
12 And when Jesus saw her, be
called her to Mm, and said unto her.
Woman, thou art loosed from thine
infirmity. 13 And he laid 7ds hands on her :
and immediately she was made
straight, aud glorified God.
14 And the ruler of the synsgogue
answered with indignation, because
that Jesus had healed on the sabbath
day, and said unto the people. There
sre six <lays iu which men ought tol

work : in them therefore come and ba
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 Aim away to watering ?
16 And ought not this woman, be
ing a daughter of Abraham, whom
Satan hath bound, lo, these raghteen
years, be loosed from this bond on' tho
sabbath day ?
17 And when he had said these
thmgs, all his adversaries were asha
med ; and all the people rqjoiced for
all the glorious things that were dons
by him.

LUKE, CHAP. XIIL 119
We see in these verses a striking example of diligence in
the use of means of grace. We are told'of a " woman
which had a spirit of infirmity eighteen years, and was
bowed together, and could in no wise lift up herself."
We know not who this woman was. Our Lord's say
ing that she was " a daughter of Abraham," would lead
us to infer that she was a true believer. But her name
and history are hidden from us. This only we know, that
when Jesus was " teaching in one of the synagogues on
the Sabbath," this woman was there. Sickness was no
excuse with her for tarrying from God's house. In spite
of suffering and infirmity, she found her way to the
place where the day and the word of God were honored',
and where the people of God met together. And truly
she was blessed in her deed ! She found a rich reward
for all her pains. She came sorrowing, and went home
rejoicing. The conduct of this suffering Jewess may well put to
shame many a strong and healthy professing Christian.
How many in the full enjoyment of bodily vigor, allow
the most frivolous excuses to keep them away from the
house of God ! How many are constantly spending the
whole Sunday in idleness, pleasure-seeking, or business,
and scoffing and sneering at those who " keep the Sab
bath holy 1" How many think it a great matter if they
attend the public worship of God once on Sunday, and
regard a second attendance as a needless excess of zeal
akin to fanaticism ! How many find religious services
a weariness while they attend them, and feel relieved
when- they are over ! How few know anything of David's
spirit, when he said, " I was glad when they said to me.

120 EXPOSITOKY THOUGHTS.
Let us go into the house of the Lord."—" How amiable
are thy taberiracles, 0 Lord of Hosts !" (Psalm cxxii. 1 ;
Psalm Ixxxiv, 1.)
Now what is the explanation of all this ? What is the
reason why so few are like the woman of whom we read
this day ? The answer to these questions is short and
simple. The most have no heart for God's service. They
have, no delight in God's presence or God's day. " The
carnal mind is enmity against God." The moment a
man's heart is converted, these pretended difiSculties
about attending public worship vanish away. The new
heart finds no trouble in keeping tbe Sabbath holy.
Where there is a will there is always a way.
Let us never forget that our feelings about Sundays
are sure tests of the state of our souls. The man who
can find no pleasure in giving God one day in the week,
is manifestly unfit for heaven. Heaven itself is nothing
but an eternal Sabbath. If we cannot enjoy a few
hours in God's service once a week in this world, it is
plai-n that we could not enjoy an eternity in His service
in the world to come. Happy are they who walk in the
steps of her of whom we read to-day ! They shall find
Christ and a blessing while they live, and Christ and
glory when they die.
We see, secondly, in these verses, the almighty poioer
of our Lord Jesus Christ. We are told that when He
saw the suffering woman of whom we are reading, "He
called her to Him, and said unto her. Woman, thou art
loosed from thine infirmity. And He laid His hands on
her." That touch was accompanied by miraculous heal
ing virtue. At once a disease of eighteen years' standing

LUKE, CHAP. XIII. 121
gave way before the Lord of Life. " Immediately she
was made straight and glorified God."
We need not doubt that this mighty miracle was in
tended to supply hope and comfort to sin-diseased souls.
With Christ nothing is impossible. He can soften hearts
which seem hard as the nether mill-stone. He can bend
stubborn wills which "for eighteen years" have been set on
self-pleasing, on sin, and the world. He can enable sin
ners who have been long poring over earthly things, to
look upward to heaven, and see the kingdom of God.
Nothing is too hard for the Lord. He can create, and
transform, and renew, and break down, and build, and
quicken, with irresistible power. He lives who formed
the world out of nothing, and He never changes.
Let us hold fast this blessed truth, and never let it go.
Let us never despair about our own salvation. Our sias
may be countless. Our lives may have been long spent
in worldliness and folly. Our youth may have been
wasted in soul-defiling excesses, of which we are sorely
ashamed. But are we willing to come to Christ, and
commit our souls to Him ? If so, there is hope. He can
heal us thoroughly, and say, " thou art loosed from thine
infirmity." — Lotus never despair about tbe salvation of
others so long as they are alive. Let us name them be
fore the Lord night and day, and cry to Him on their
behalf. We may perhaps have relatives whose case seems
desperate because of their wickedness. But it is not
really so. There are no incurable cases with Christ. If
He were to lay His healing hand on them, they would
be "made straight, and glorify God." Let us pray on,
and faint not, That saying of Job is worthy of all ac-

122 EXPOSITOBY THOUGHTS.
ceptation : "I know that thou canst do ovcrything."
(Job xiii. 2.) Jesus is " able to save to the uttermost."
We see, lastly, in these verses, the right observance <^
the Sahbath day asserted and defended hy our Lord Jesus
Christ. The ruler of the synagogue in which the infirm
woman was healed, found fault with ber as a breaker of
the Sabbath. He drew down upon himself a stern but
just rebuke : "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 ?" If it was allowable to
attend to the wants of beasts on the Sabbath, how much
more to human creatures ! If it was no breach of the
fourth commandment to show kindness to oxen and asses,
much less to show kindness to a daughter of Abraham.
The principle here laid down by our Lord is the same
that we find elsewhere in the Gospels. He teaches us
that the command to " do no work" on the Sabbathj wsa
not intended to prohibit works of necessity and mercy.
The Sabbath was made for man's benefit, and not lot
his hurt. It was appointed to promote man's best and
highest interests, and not to debar him of anything that
is really for his good. It requires nothing but what is
reasonable and wise. It forbids nothing that is really
necessary to man's comfort.
Let us pray for a right understanding of the law of
the Sabbath. Of all the commandments that God has
given, none is more essential to the happiness of'man,
and none is so frequently misrepresented, abused, and
trampled under foot. Let us lay down for ourselves two
special rules for the observance of the Sabbath. For one
thing let us do no work which is not absolutely needful.

LUKE, CHAP. XIII. 123
For another, let us keep the day " holy," and give it to
God. From these two rules let us never swerve. Ex
perience shows that there is the closest connection be
tween Sabbath sanctification and healthy Christianity.
Notes. Ltjke XIIL 11—17.
11. — [ "Which had a spirit of infirmity!] The nature of this woman's
disease we are left to conjecture. It seems to have been some ail
ment mysteriously connected with posse'ssion by an unclean spirit,
and caused by it. There is no other case precisely like it in the
New Testament.
12. — [He called her to Him.] Let it be noted, that this miracle was
one of those which our Lord worked unsolicited and unasked.
The widow at Nain is another instance. In both lases the person
to whom kindness was shown, was a woman.
There are some beautiful remarks in Stella's comrorintary on
this passage. He observes that it is a striking instance of our
Lord's love and compassion towards sinners. If he does so muo'n
for a person, when unsolicited, how much more will he do for those
who call upon him in prayer.
J 4. — [There are six days, dec] The bitterness and sarcasm of this
unhappy speech, are very remarkable. The very sight of a mira
cle, which ought to have convinced the ruler rf the synagogue
that Jesus was the Messiah, seems to have call* j forth all the cor
ruption of his heart. The same thing may often be remarked in
some unconverted men. The nearer the kingdom of God cornea
to them, the more bitter and angry they are.
[Men ought to work.] Let it be noted, that the Greek expres
sion so translated, would be more literally rendered, " it is fit, or
becoming to work." The word " men" is not in the Greek.
SteUa observes that there was a striking similarity between th(
character of this ruler of the synagogue, and that of many of tht
¦ prelates and judges of his own day. They often pretended great
zeal for the cause of rehgion, and persecuted any one who gave
them offence. Yet this zeal in reaUty was only in behalf of their
own dignity and office, and not for the glory of God.
6. — [A daughter of Abraham.] This expression certainly appears
to me to make it highly probable, that this woman whom out
Lord healed, was a true believer. 'When Zacohaeus was conve ted
our Lord said, " He also is a son of Abraham." (.Luke xi.^. 9!)
To .regard the expression as only meaning a " daughter of Abra
ham according to* natural descent, a Jewess," foonas to me a tame
and unsatisfactory interpretation.

124 EXPOSITORY THOUGHTS.
[Whom Satan "hath hound!] This expression is remarkable.
It would seem ia imply that Satan has a permissive power tc
inflict bodily disease and infirmity. It should be compared with
the flrst two chapters of Job, and with St. Paul's expression, " to
deliver such an one unto Satan for the destruction of the flesh."
(1 Cor. V. 5.)

LUKE XIIL 18—21.

18 Then said he. Unto what is tbe
kingdom of God like ? and whereun to
Bhall I resemble it ?
19 It is like a grdn of mustard seed,
wliich a man took, and cast into his
garden ; and it grew, and waxed a
great tree ; and the fowls of the air

lodged iu the branches of it.
20 And again he said, Wherenntc
shall I liken the kingdom of God S
21 It is like leaven, which a woman
took and bid in three measures of
meal, till the whole was leavened.

There is a peculiar interest belonging to the two ps^a*
bles contained in these verses. We find them twice
delivered by our Lord, and at two distinct periods in
His ministry. This fact alone should make us give the
more earnest heed to the lessons which the parables
convey. They will be found rich both in prophetical
and experimental truths.
The parable of the mustard seed is intended to show
the progress of the Gospel in the world.
The beginnings of the Gospel were exceedingly small.
It was like " the grain of seed cast into the garden." It
was a religion which seemed at first so feeble, and help
less, and powerless, that it could not live. Its first founder
was One who was poor in this world, and ended His life
by dying the death of a malefactor on the cross.— Its
first adherents were a little company, whose number pro
bably did not exceed a thousand when the Lord Jesus left
the world.— -Its first preachers were a few fishermen and
publicans, who were, most of them, unlearned and
ignorant men. — Its first starting point was a despised

LUKE, CHAP. XIII. 125
corner of the earth, called Judea, a petty tributary pro
vince of the vast empire of Kome. — Its first doctrine
was eminently calculated to call forth the enmity of the
natural heart. Christ- crucified was to the Jews a
stumbling-block, and to the Greeks foolishness. — Its
first movements brought down on its friends persecution
from all quarters. Pharisees and Sadducees, Jews and
Gentiles, ignorant idolaters and self-conceited philoso
phers, all agreed in bating and opposing Christianity.
It was a sect everywhere spoken against. — These are
no empty assertions. They are simple historical facts,
which no one can deny. If ever there was a religion
which was a little grain of seed at its beginning, that re
ligion was the Gospel.
But the progress of the Gospel, after the seed was
once cast into the earth, was great,steady and continuous.
The grain of mustard seed " grew and waxed a great
tree." In spite of persecution, opposition, and violence,
Christianity gradually spread and increased. Year after
year its adherents became more numerous. Year after
year idolatry withered away before it. City after city,
and country after country, received the new faith.
Church after church was formed in almost every quarter
of the earth then known. Preacher after preacher rose
up, and missionary after missionary came forward to fill
the place of those who died. Eoman emperors and
heathen philosophers, sometimes by force and sometimes
• by argument, tried in vain to check the progress of
Christianity. They might as well have tried to stop the
tide from flo\ving, or the sun from rising. In a few hun
dred years, the religion of the despised Nazarene, — the

126 EXPOSITORY THOUGHTS.
religion which began in the upper chamber at Jerusa
lem, — had overrun the ci-vilized world. It was professed
hy nearly all Europe, by a great part of Asia, and by the
whole northern part of Afiica. The prophetic words of
the parable before us were literally fulfilled. The grain
of mustard seed "waxed a great tree ; and the fowls of
the air lodged in the branches of it." The Lord Jesua
said it would be so. And so it came to pass.
Let us learn from this parable never to despair of any
work for Christ, because its first beginnings are feeble
and small. A single minister in some large neglected
town-district, — a single missionary amidst myriads of
savage heathen, — a single reformer in the midst of a
fallen and corrupt church, — each and all of these may
seem at first sight utterly unlikely to do any good. To
the eye of man, the work may appear too great, and the
instrument employed quite unequal to it. Let us never
give way to such thoughts. Let us remember the parable
before us and take courage. When the line of duty is
plain, we should not begin to count numbers, and con
fer with flesh and blood. We should believe that one
man with the living seed of God's truth on his side, like
Luther or Knox, may turn a nation upside down. If
God is with him, none shall stand against him. In spite
of men and devils, the seed that he sows shall wax a
great tree.
The parable of the leaven is intended to show the^ro-
gress of the Gospel in the heart of a heliever.
The first beginnings of the work of grace in a sinner
are generally exceedingly small. It is like the mixture
of leaven with a lump of dough. A single sentence of

LUKE, CHAP. xrn. 127
ft sermon, or a single verse of Holy Scripture,— a word
of rebuke from a friend, or a casial religious re
mark overheard, — a tract given by a stranger, or a trifling
act of kindness received from a Christian, — some one of
these things is often the starting-point in the life of a
soul. — The first actings of the spiritual life are often
small in the extreme, — so small, that for a long time
they are not known except by him who is the subject of
them, and even by him not fuJly understood. A few
serious thoughts and prickings of conscience, — a desire
to pray really and not formally, — a determination to
begin reading the Bible in private, — a gradual drawing
towards means of grace, — an increasing interest in the
subject of religion, — a growing distaste for evil habits
and bad companions, — these, or some of them, are
often the first symptoms of grace beginning to move
the heart of man. They are symptoms which worldly
men may not perceive, and ignorant believers may
despise, and even old Christians may mistake. Yet
they are often the first steps in the mighty business of
conversion. They are often the "leaven" of grace work
ing in a heart.
The work of grace once begun in the soul will nevez
stand still. It will gradually " leaven the whole lump."
Like leaven once introduced, it can never be separated
from that with which it is mingled. Little by little
it will influence the conscience, the affections, the mind^
and the will, until the whole man is affected by its
power, and a thorough conversion to God takes place.
In some cases no doubt the progress is far quicker thau
'n others. In some cases the result is far more clearly

128 EXPOSITORY THOUGHTS.
marked and decided than in others. But wherever a
re,al work of the Holy Ghost begins in the heart, the
whole character is sooner or later leavened and changed.
The tastes of the man are altered. The whole bias of
his mind becomes different. " Old things pass away,
and all things become new." (2 Cor. v. 17.) The Lord
Jesus said that it would be so, and all experience shows
that so it is.
Let us learn from this parable never to " despise the
day of small things" in religion. (Zee. iv. 10.) The
soul must creep before it can walk, and walk before it
can run. If we see any symptom of grace beginning in
a brother, however feeble, let us thank God and be
hopeful. The leaven of grace once planted in his
heart, shall yet leaven the whole lump. " He that
begins the work, will perform it unto the day of Jesus
Christ." (Phil i. 6.)
Let us ask ourselves whether there is any work of
grace in our own hearts. Are we resting satisfied with
a few vague wishes and convictions ? Or do we know
anything of a gradual, growing, spreading, increasing,
leavening process going on in our inward man ? Let
nothing short of this content us. The true work of the
Holy Ghost will never stand still. It will leaven- the
whole lump. Notes. Luke XIIL 18—21.
19. — [Like a grain of mustard seed.] Some think that the grain ol
seed here means Christ himself, who died and was buried in a gat
den, and allege in favor of this view, the text, " Except a corn o<
wheat fall into the ground and die, it abideth alone : but if it di«
it beareth much fruit." (John xii. 24.)
J am unable to see this sense in the parable. The words an

LUKE, CHAP. Xin. 129
distinct and plain. It is tht " kingdom of God," which is hke the
seed. [ Waxed a great tree.] The growth of the grain of mustard seed
into a tree of comparatively great size, ought not to be wondered
at, when we remember the rapidity of vegetation in a hot climate.
Parkhurst's Lexicon, on the Greek word translated " mustard-seed,"
mentions several facts which prove the correctness of our Lord's
language. [Fowls of the air lodged, &c.] It is thought by many that this
expression was meant to denote the corruption which crept into
the Church of Christ, when it grew into a large body, and was
favored by the powers of this world. The idea may possibly be
true, though it seems to me more hkely that the circumstance is
only mentioned in order to show the size of the tree.
It may be well to remark that there is nothing in this parable
to justify the idea that the visible Church shall gradually increase,
till the whole world is converted. It is not said that the mustard
tree would bear good fruit, and be never cut down. The lesson
taught, is simply this, that, from a small beginning, the visible
Church of Christ shall become very large.
21. — [It is like leaven.] It is thought by many, that "leaven," in
this parable, was intended by our Lord to mean, an evil and cor
rupt principle, and that the object of tiie parable was to describe
the silent entrance and rapid growth of corruption and false doc
trine in the Church of Christ. In defence of this view it is alleged,
that the word " leaven" is always used as an emblem of something
evil. The doctrine of the Pharisees and Sadducees, for example,
is caUed "leaven."
I am quite unable to see the correctness of this view.
For one thing, it seems to me very improbable that our Lord
would speak two parables in a breath, both beginning with tha
expression, " the kingdom of God," and compare this kingdom,
in one case, with that which is healthy and prosperous, and
in the other case, with that which is poisonous and corrupting.
To my eyes His object in both parables seems one and the same.
Had He meant, " evU," when He spoke of leaven, He would
surely have said, " whereunto shall I liken the kingdom of the
evil one ?"
For another thing, I can see no force in the objection that
"¦ leaven" is generally used as an emblem of that which is evil, and
therefore must be so used here. I do not see why the word is td
. be rigorously tied down to be only an emblem of evil ; and whj
it may not be in this case an emblem of good.
The goat in the 25th of Matthew is an emblem of tiie wicked ,
yet the goat in the Old Testament is a clean animal, an!
appointed to be used in some sacrifices, as well as tiie sheep.
The serpent is generally regarded as an emblem of evil. ' Orr

130

EXPOSITORY THOUGHTS.

Lord calls the Pharisees " serpents." And yet in s.nothcr place
He says to the disciples, " Be wise as serpents." In short I be-,
lieve that the sajie word may be used in one place as a figure of
that which is good, and in another as a figure of that which is evil
In some places leaven certainly means " false doctrine." In the
passage before us, I believe it means " grace."
Stella supports the view which I have maintained by quotations
from Augustine and Gregory.
[A woman...three measures of meal] There are some who see
aUegorical meanings in the " woman," the number " three," and
the " meal." I will only record my own conviction, that these
meanings were not in our Lord's mind when the parable was
spoken. One great truth was intended to be conveyed. That
truth was the smaU beginning of grace in a heart, and the influence'
which it gradually acquires over the whole character. To this
view let us adhere.

LUKE Xin. 22—30.

22 And he went through the cities
aud villages,teaobing,ana 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 say uato you, will
seek to enter in, and shall not be able.
25 When once the master of the
house is risen up, and bath shut to
the door, aud ye begin to stand with
out, and to knock at the door, say
ing. 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 pre sence,
and thou hast taught in our streets.
27 But he shaU say, I tell you, I
know you not whence ye are j depart
from me, all ye workers of iniquity.
28 There shall be weeping and
gnashing of teeth, when ye shall sea
Abraham, and Isaac, and Jacob, and
all the prophets, in the kingdom of
God, and you yourselves thrust out.
29 And they shall come from thfl
east, smifrom the west, and from tha
north, and from the south, and shall
sit down in the kingdom of God.
30 And, behold, there are last which
shall be first,and there are first which
shall be last.

We see in these verses a remarkable question'asked. We
are told that a certain man said to our Lord, " Are there
few that be saved ?"
We do not know who this enquirer was. He may have
been a self-righteous Jew, trained to believe that there
was no hope for the uncircumcised, and no salvation for
any but the children of Abraham. He may have beer

LUKE, CHAP. XIII. 131
an idle trifler with religion, who was ever wasting hia
time on curious and speculative questions. In any case,
we must all feel that he asked a question of deep and
momentous importance.
He that desires to know the number of the saved, in
the present dispensation, need only turn to the Bible,
and his curiosity will be satisfied. He will read in the
sermon on the mount these solemn words, " Strait is
the gate and narrow is the way that leadeth unto life,
and few there be that find it." (Matt. vii. 14.) — He
has only to look around him, and compare the ways of
the many with the word of God, and he will soon come
to the conclusion, if he is an honest man,.that the saved
ai;p few. It is an awful conclusion. Our souls naturally
turn awayfrom it. But Scripture and facts alike combine
to shut us up to it. Salvation to the uttermost is offered
to men. All things are ready on God's part. Christ is
willing to receive sinners. But sinners are not willing to.
eome to Christ. And hence few are saved.
We see,secondly, in these verses, a striking exhortation
given. We are told that when our Lord Jesus Christ
was asked whether few would be saved. He said, "Strive
to enter in at the strait gate." He addressed these
words to the whole company of His hearers. He thought
it not good to gratify the curiosity of his questioner by
a direct reply. He chose rather to press home on him,
and all around him, their own immediate duty, In
minding their own souls, they would soon find the
question answered. In striving to enter in at the strait
gate they would soon see whether the saved were many
or few.

132 EXPOSITORY THOUGHTS.
Whatever others may do in religion the Lord Jesus
would have us know that our duty is clear. The gate
is strait. The work is great. The enemies of oiir souls
are many. We must be up and doing. We are fo
wait for nobody. We are not to inquire what other
people are doing, and whether many of our neighbors,
and relatives, and friends are serving Christ. The
unbelief and indecision of others will be no excuse at the
last day. We must never follow a multitude to do evil.
If we go to heaven alone we must resolve that by God's
grace we will go. Whether we have many with us or a
few, the command before us is plain, — "Strive to enter
in." Whatever others may think in religion the Lord Jesus
would havens know that we are responsible for exertion.
We are not to sit still in sin and worldliness, waiting for
the grace of God. We are not to go on stiU in our
wickedness, sheltering ourselves under the vain plea that
we can do nothing till God draws us. We are to draw
near to Him in the use of the means of grace. How we
can do it is a question with which we have nothing to
do. It is in obedience that the knot will be untied.
The command is express and unmistakeable, — " Strive
to enter in."
We see, thirdly, in these verses, a day of awful solem
nity described. We are told of a time when "the mastei
of the house shall rise and shut the door," when some
shall " sit down in the kingdom of God," and others be
" shut out" for evermore. About the meaning of these
words there can be no doubt. They describe the second
coming of Christ and the day of judgment.

¦LUKE, CHAP. xni. 133
A day is coming on the earth when the long-suffering
of God towards sinners shall have an end. The door of
mercy, which has been so long open, shall at last be shut.
The fountain opened for all sin and uncleanness shall
at length be closed. The throne of grace shall be re
moved, and the throne of judgment shall be set up in
its place. The great assize of tho world shall begin. All
thatare found impenitent and unbelieving shall be thrust
out forever from God's presence. Men shall find that
there is such a thing as " the wrath of the Lamb." (Eev.
vi. 16.)
A day is coming when believers in Christ shall receive
a full reward. The Master of the great house in heaven
shall call His servants together, and give to each a crown
of glory that fadeth not away. They shall sit down with
Abraham, and Isaac, and Jacob, and rest forever from
^warfare and work. They shall be shut in with Christ,
and saints, and angels, in the kingdom of heaven, and
sin, and death, aud sorrow, and the world, and the devil,
shall be eternally shut out. Men shall see at last that
" To him that soweth righteousness there is a sure re
ward." (Prov. xi. 18.)
We see, lastly, in these verses, a heart-searching pro
phecy delivered. Our Lord tells us that in the day of His
second coming, " Many will seek to enter in at the strait
gate, and shall not be able." — They will " knock at the
door, saying, Lord, Lord, open to us," but will find no
admission. — They will even plead earnestly, that " they
have eaten and drunk in Christ's presence, and that he
has taught in their streets."— But their plea will be un
availing. Tbey-will receive the solemn answer, "I know

134 EXPOSITORY THOUGHTS.
you not whence ye are ; depart from me all ye workers
of iniquity." Eeligious profession, and formal knowledge
of Christ will save none who have served sin and the
world. There is something peculiarly striking in our Lord's
language in this prophecy. It reveals to us the awful
fact, that men may see what is right when it is too late
-for them to be saved. There is a time coming when
many will repent too late, and believe too late, — sorrow
for sin too late, and begin to pray too late, — be anxious
about salvation too late, and long for heaven too late.
Myriads shall wake up in another world, and be con
vinced of truths which on earth they refused to believe.
Earth is the only place in God's creation where there is
any infidelity. Hell itself is nothing but truth known
too late.
The recollection of this passage should help us to set
a right estimate on things around us. Money, and
pleasure, and rank, and greatness, occupy the first place
now in the world. Praying, and believing, and holy
living, and acquaintance with Christ, are despised, and
ridiculed, and held very cheap. But there is a change
coming one day ! The last shall be first, and the first
last. For that change let us be prepared.
And now let us ask ourselves whether we are among
the many or among the few ? Do we know anything
of striving and warring against sin, the world, and the
devil ? Are we ready for the Master's coming to shut
the door ? The man who can answer these questions
satisfoctorily is a true Christian.

iuKE, CHAP. xni. 135
Notes. Ldke XIIL 23—30.
23^-r-[Are there few that be saved?] 'Whitby remarks, "This ques
tion seems to have been propounded agreeably to that sentiment
of the Jews, that all Israelites should have their portion in the
world to come." — Perhaps the question would be translated more
hterally, " Are the saved few ?"
It may be well to remark here, that we have no warrant for sup
posing that the aggregate number of those who are lost will prove
finally to be greater than the number of the saved. 'When all the
infants who die without knowing good from evil, and all the " na
tions of the saved," who shall be converted after the calling in of
the Jews, are added to the ranks of God's elect under the
present dispensation, they shall be a multitude that no man can
number. They wUl probably far exceed in number those who are
lost. [He said unto ihem.] Let it be noted, that our Lord's answer
was not directed only to the man who asked the question, but to
all the people around Him. He probably knew that the question
arose from a common opinion prevalent amongst all Jews, and that
His questioner was only the mouth-piece of many. He therefore
addresses His reply to all His hearers.
24, 25, &o. — [Strive, &c.] Major says, " In these verses allusion is
made to nuptial feasts. These were celebrated by night. The
house was filled with lights. Thus they who were admitted have
the benefit of light ; but they who were excluded were in dark
ness outside the house, — ' outer darkness,' — ^which necessarily
appeared more gloomy compared with the light within." Tho
guests entered by a narrow wicket gate, at which the porter stood
to prevent the unbidden from rushing in. When all that had been
invited were arrived, the door was shut, and not opened to those
who stood without, however much they knocked.
[Strive to enter in.] The Greek word rendered " strive," is that
from which we take our English word " agonize." It implies great
exertion and conflict. It is elsewhere translated, "labor fer
vently," and " fight." (Coloss. iv. 12. 1 Tim. vi. 12.)
[At the strait gate.] The.Greek preposition wMoh wo here ren
der " at," is almost always translated " through," when found in
sentences so constructed as the one before us.
[Many...will seek...noi he able.] Stier labors to make out a dis
tinction here between " seeking" to enter, and " striving" to en
ter. He appears to think that our Lord is speaking of things which
happen while men are alive, and that the reason why many are
not able to enter in, is to be found in the defective manner of
their attempts. They indolently " seek," but do not earnestly
" strive." This distinction appears to me over-refined and quite unna

136 ISXPOSITORY THOUGHTS.
cessary. The time when men shall " seek to enter," and " not
be able,'' seems to me, most plainly, to be at the last day, -when
the door of mercy is shut for ever. The -whole context shows this,
nnd the language used is parallel to that in the parable of the wise
and foolish virgins. (Matt. xxv. 11.)
Moreover the Greek word which we translate '' seek" happens
to be the very same which is used in the famous promise, " Seek
and ye shaU find : knock and it shah be opened unto you." (Matt.
vii. 7.) To argue therefore from this passage that men may seek
to enter in at the gate of life, and not be able, while they are alive,
appears to me a harsh and needless straining of Scripture. That
there is a state of mind to which some may come in which they
shall seek God after a manner, and yet not find Him, I do not
deny. It is taught in Prov. i. 28. AU I maintain is that it is not
taught here. The lesson taught here is simply this, that there will
be a time when men shall find the gate of life closed, and shall de
sire entrance in vain when it is too late.
It appears to me very doubtful whether there ought to be n
" full stop" at the end of the 24th verse, and whether the sense
does not indicate that a comma only is sufficient.
25. — [ When once the master.] The language used in this verse is
clearly that of parable.
[Ikno'U} you not!] Let this expression be noted. It is again
emphatically used iu the 27th verse. It is not safe to lay too much
stress on expressions used in parables in the estabhshment of doc
trine. Nevertheless this repeated sentence, " I know you not,"
appears hard to be reconciled with the opinion that saints
may fall away and be lost. The lost in the passage before us
are clearly people whom the Lord does not know, and never did
. know.
26. — [We have eaten and drunkin thy presence!] It does not appear
that these words have any necessary reference to the sacrament
of the Lord's Supper. The expression, " eat and drink" is fre
quently used in the New Testament to describe famihar inter
course. (See Luke v. 30, and xxii. 30.)
27. — [Depart from mc.iniquity.] .The similarity between this
expression and Matt. xxv. 41, appears to show clearly that the
time described is the second coming of Christ, and the judgment
day.
28.— [ Ye shall see.] This expression seems to prove that the lost
shall see afar ofi' the glory and blessedness of the saved, and that
the sight shall add to their misery.
[Ab7'aham, and Isaac, and Jacoh...in the kingdom of God.]
Let this expression be noted. It shows that Old Testament saints
will share the glory of the kingdom of God with Gentile be
lievers. There seems no room here for the opinion, which soma

LUKE, CHAP. XIII.

137

hold, that Old Testament saints and believers who have lived
since the day of Pentecost shaU not be together in glory ; — aud
that Abraham, Isaac, and Jacob are not members of that
Church which is the Bride and the Lamb's Wife. Both the
present verse, and the one following, and the kindred passage in
Matthew, (Matt. viii. 11,) appear distinctly to contradict this,
notion.
29.— [They shaUcome.] This verse describes the calling of the Gen
tiles of aU nations and people and tongues into the Church. They
are to sit down in the same kingdom with the patriarchs and
prophets. [East...west...north:..south.] Bengel suggests the idea that these
points of the compass are intentionally arranged thus, to show the
order in which tiie Gentiles would be called in all over the world.
It certainly is a fact that the" Gospel first took root in Syria and
Asia Minor, then spread on to the West of Europe and along the
shores of the Mediterranean, then turned northward to the Scan
dinavian nations and Britain, and since that time has spread,
wherever it has spread, toward the south, in Africa, Asia, South
America, and the South Pacific Ocean.
30. — [There are last...firsi...are fi/rst..Hast!] This is a proverbial ex
pression which was hterally fulfilled when the Gospel was first
preached, and has often been fulfilled since, both in churches and
individuals. The Jews who were first became last, and the Gen
tiles who were last became first. The churches of Asia Minor and
Africa were called flrst, and were famous when Britain was only
a field for missionaries. But now those churches have become last,
and the British churches fill the foremo.st position in Christendom.
And they too, " if they continue not in God's goodness, wiU be cu(
off." (Kom. xi. 22.)

LUKE XIIL 31—35.

31 The same day there oame certain
of the Pharisees, saying unto him.
Get thee out, and depart hence : for
Herod will kill thee.
32 And he said uuto them, Go ye,
and tell that fox, Beh old, I cast out
devils, and I do cures to-day and to
morrow, and the third day I shall be
perfected. 33 Nevertheless I must walk to day,
and to-morrc w,and tbe day following :
for it cannot be that a prophet perish
out of Jerusalem.

34 0 Jerusalem, Jerusalem, which
killest the prophets, and stonest them
that are sent unto thee ; how often
would I have gathered tby children
together, as a hen doth gather hex
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 ho that oometh in the name of the
Lord.

138 EXPOSITORY THOUGHTS,
Let us learn from these verses, hoiv entirely our times are
in God's hands. Our Lord Jesus Christ teaches us this
lesson by His reply to those who bade Him depart, be
cause Herod would kill Him. He said, " I cast out dev
ils, and I do cures to-day aud to-morrow." His time
was not yet come for leaving the world. His work was
not yet finished. Until that time came it was not in
the power of Herod to hurt Him. Until that work was
finished no weapon forged against Him could prosper.
There is something in our Lord's words which demands
the attention of all true Christians. There is a frame
of mind exhibited to us which we should do well to copy.
Our Lord, no doubt, spoke with a prophetic foresight of
coming things. He knew the time of His own death,
and He knew that this time was not yet come. Fore
knowledge like this, of course, is not granted to believers
in the present day. But still there is a lesson- here which
we ought not to overlook. We ought, in a certain
measure, to aim at having the mind that was in Christ
Jesus. We ought to seek to possess a spirit of calm,
unshaken confidence about things to come. We should
study to have a heart " not afraid of evil tidings," but
quiet, steady, and trusting in the Lord. (Psalm cxii. 7.)
The subject is a delicate one, but- one which concerns
our happiness so much that it deserves consideration.
We are not intended to be idle fatalists, like the Ma
hometans, or cold, unfeeling statues, like the Stoics.
We are not to neglect the use of means, or to omit all
prudent provision for the unseen future. To neglect
means is fanaticism, and not faith. — But still, when
we have done all, we should remember, that though

iuKE, CHAl?. XIII. 139
duties are ours, events are God's. We should therefore
endeavor to leave things to come in God's hands, and
not to be over-anxious about health, or family, or money,
or plans. To cultivate this frame of mind would add
immensely to our peace. How many of our cares and
fears are about things which never come to pass ! Hap
py is that fnan who can walk in our Lord's steps, and
say, " I shall have what is good for me. I shall live on
earth till my work is done, and not a moment longer. I
shall be taken when I am ripe for heaven, and not a
minute before. All the powers of the worid cannot
take away my life, till God permits. All the- physi
cians of earth cannot preserve it, when God calls me
away." Is there anything beyond the reach of man in this
spirit ? Surely not. Believers have a covenant ordered
in all things and sure. The very hairs of their heads are
numbered. Their steps are ordered by the Lord. All
things are working together for their good. When they
are afflicted, it is for their profit. When they are sick,
it is for some wise purpose. All things are said to be
theirs, — ^life, death, things present, and things to come.
(2 Sam. xxxiii. 5 ; Matt. x. 30 ; Psalm xxxvii. 23 ; Eom.
viii. 28 ; Heb. xii. 10 ; John xi. 4 ; 1 Cor. iii. 22.>
There is no such thing as chance, luck, or accident, in
the life of a believer. There is but one thing need
ful, in order to make a believer calm, quiet, un
ruffled, undisturbed in every position, and under every
circumstance. That one thing is faith jn active exercise.
For such faith let us daily pray. Few indeed know
anything of it. The faith of most believers is very

140 EXPOSITOKY THOUGHTS.
fitful and spasmodic. It is for want of steady, constant _
faith, that so few can say with Christ, " I shall walk
to-day, and to-morrow, and not die till ray work is
done." Let us learn, for another thing, from these verses,
how great is the compassion of our Lord Jesus Christ
towards sinners. We see this brought out in a most
forcible manner by our Lord's language about Jerusa
lem. He knew well the wickedness of that city. He
knew what crimes had been committed there in times
past. He knew what was coming on Himself, at the
time of His crucifixion. Tet even to Jerusalem He says,
" How often would I have gathered tby children to
gether as a hen doth gather her brood under her wings,
and ye would not."
It grieves the Lord Jesus Christ to see sinners going
on still in their wickedness. " As I live," are His words,
" I have no pleasure in the death of the wicked." (Ezek.
xxxiii. 11.) Let -all unconverted people remember this.
It is not enough that they grieve parents, and ministers,_
and neighbors, and friends. There is one higher than
all these, whom they deeply grieve by their conduct.
They are daily grieving Christ.
The Lord Jesus is willing to save sinners. " He is
not willing that any should perish, but that all should
come to repentance." He would have all men saved
and come to the knowledge of the truth." (2 Pet.
iii. 9 ; 1 Tim. ii. 4.) This is a mighty principle of
the Gospel, and' one which sorely perplexes narrow-
minded and shallow theologians. But what says the
Scripture ? The words before us, no less than the texts

LUKE, CHAP. Xni. 14l
just quoted, are distinct and express. " I would have
gathered thy children," says Christ, " and ye would not."
The will of poor hardened unbelieving man, and not the
will of Christ, is the cause why sinners are lost for
evermore. Christ "would" save them, but they will
" not be" saved.
Let the truth before us sink down into our hearts,
and bear fruit in our lives. Let us thoroughly under
stand that if we die in our sins and go to hell, our blood
will be upon our own heads. We cannot lay the blame
on God the Father, nor on Jesus Christ the Eedeemer,
nor on the Holy Ghost the Comforter. The promises
of the Gospel are wide, broad, and general. The readi
ness of Christ to save sinners is unmistakeably declared.
If we are lost, we shall have none to find fault with but
ourselves. The words of Christ will be our condemna
tion : " Ye will not come unto me, that ye might have
life." (John V. 40.)
Let us take heed, with such a passage as this before
us, that we are not more systematic than Scripture. It
is a serious thing to be " wise above that which is writ
ten." Our salvation is wholly of God. Let that
never be forgotten. None but the elect shall be finally
saved. "No man can come unto Christ except the
Father draw him." (John vi. 44.) But our ruin, if we
are lost, will be wholly of ourselves. We shall reap the
fruit of our own choice. We shall find that we have
lost our own souls. Linked between these two principles
lies truth which we must maintain firmly, and never
let go. There is doubtless deep mystery about it.
Our minds are too feeble to understand it now. But we

142 EXPOSITORY THOUGHTS.
shall understand it all hereafter. God's sovereignty and
man's responsibility shall appear perfectly harmonious
one day. In the meantime, whatever we doubt, let ua
never doubt Christ's infinite willingness to save.
Notes. Ltjke XIIL 31—35.
dl.-^Then came certain...Herod will kill thee.] It is thought by some
that this message was an invention of the Pharisees, intended to
alarm our Lord, and stop His preaching, and that Herod never
really intended to kill our Lord. Tet it seems impossible to recon
cile this theory with the message that our Lord in reply sends to
Herod in the next verse. It is more probable that Herod wished
to make away with One whose ministry reminded him of John
the Baptist, and who publicly testified that John the Baptist,
whom Herod had murdered, was a prophet. He had probably
expressed this wish pubhcly to his courtiers, and the Pharisees
came to repeat it to our Lord, hoping that the report would silence
Him. [Depart hence : or Herod luiU Idll thee.] This expression shows
that our Lord was in Galilee at this time. We are expressly
told (Luke xxiii. 7) that Galilee belonged to Herod's jurisdic
tion. Let it be noted that the hteral translation of the Greek here
would be, " Herod is wiUing, — has a wUl, — wishes, — means, — to
kill thee." It is not a future tense merely. It is hke " Te wiU
not come to me." (John v. 40.)
32.- — [That fox.] This remarkable expression is varioiisly inter
preted. Some think that our Lord did not apply it to Herod at
all, but to the Pharisee who brought the message. This, however,
seems a very unnatural and forced application of the word. The
most common opinion is, that our Lord apphed it to Herod him
self, in virtue of His office as a prophet. "Whitby remarks, " To
impose this ignominious name on Herod is not contrary to the
command ' not to speak ill of the ruler of thy people.' It is the
office of prophets not to spare kings when they expose their of
fences. (Jer. L 10.) Christ, therefore, uses His prophetical power
in giving this tyrant a name suitable to his actions." (Compare
Zephan. in. 3 ; Ezek. xxii. 27.)
Maldonatus thinks that our Lord purposely called Herod
' that fox," in order to show the Pharisees how httie He feared
Him. One word of caution is needful. The use of this expression
by our Lord is no warrant to Christians to employ violent and
contemptuous epithets in speaking of the wicked, and especially

LUKE, CHAP. XIIL 143
of the wicked in high places. He that would use such language
about his ruler as Christ here used about Herod, must first prove
his prophetical commission, and satisfy us that he has a special
mission from God.
[To-day, and to-morrow, and the third day.] This is a difiicult
expression, and one which has received three diDFerent interpreta
tions. The expresaion in the next verse is only another way of
saying the same thing.
Some think that our Lord meant three literal days. Bishop
Pearce says, " This, and what foUows to the end of the chapter,
seem to have been spoken about two or three days before Jesus
was crucified." This seems a very improbable and unsatisfactory
interpretation. Some think that by days our Lord meant years, according to
the theory which makes prophetic days always mean years.
This again seems an unsatisfactory view. According to it our
Lord spoke these words in the first year of His three years' min
istry. Tet it appears more likely that He spoke them in the
last. Some think that this expression is indefinite, and a proverbial
~ form of speech, signifying merely a short space of time : — " I am
yet a httle time with you, and during that time I shall continue
my work, notwithstanding Herod's threats ; and at the end of that
time, and not before, I shall be perfected, or finish my course by
death." Similar modes of speaking occur in Hosea vi. 2 ; and in
the marginal readings of Gen. xxx. 33 ; xxxi. 2 ; Exod. iv. 10 ;
xiii. 14 ; Deut. vi. 20 ; xix. 6 ; Josh. iii. 5 ; iv. 6 ; xxu. 24 ; 1 Sam.
xix. 7.
I am disposed to adhere to this last opinion, as on the whole the
most probable one. Major gives quotations from Euripides and
Arrian which justify the interpretation of the three days in a pro
verbial sense by the usage of profane writers.
[I shaU be perfected!] This is a remarkable expression. In the
Greek it is in the present tense. The meaning seems to be, " I
shall be perfected by my death. — I shall finish the work which I
came to do." The same word is apphed to our Lord in Heb. ii.
10, and V. 9.
33. — [I must loaTk!] The meaning of this expression seems to be,
" I must continue in the course I have begun, — I must go on, (to
use a common English phrase,) as I have hitherto." It is the same
word which is used in Luke i. 6 ; 1 Pet. iv. 3 ; 2 Pet. ii. 10 ; iii.
3 , Jude 16. In each place it is rendered " walk," and in each
means " maintaining an habitual course of life."
[It cannot be that a prophet...Jerusalem.] This is a pecuhar
expression. The Greek word rendered "it cannot be," is only ~
found here in the New Testament, aud means hterally " it is im-

144 EXPOSITORY THOUGHTS.
\ ^
possible.'' Tet it is clear that this cannot be our Lord's literal
meaning. John the Baptist, to say nothing of other prophets, did
not die at Jerusalem. The sense must be, as Euthymius and
^ Heinsius maintain, '¦ it would be an unusual thing, — an exception
to a rule, — ^for a prophet to die in any place but Jerusalem. When
T do die, it will be at Jerusalem. But I am not there yet, but in
Galilee." Barradius thinks that our Lord meant, "it is not possible that
I, the great prophet, foretold by Moses, can perish out of Jerusa
lem." This however seems very improbable.
Drusius and A. Clarke say, that a man professing to be a pro
phet could be tried on that ground only by the great Sanhedrim,
which always resided at Jerusalem.
34. — [0 Jerusalem, <fec.] This remarkable passage is found in St.
Matthew's Gospel, (Matt, xxiii. 37,) at the very end of our Lord's
ministry, in almost the same words. I cannot see any satisfactory
explanation of this circumstance excepting that our Lord must
have twice used the same expression about Jerusalem in the course -
of His ministry on earth.
To suppose that our Lord was at the end of His ministry in tliia
part of St. Luke's Gospel is, on the face of the narrative, utterly
improbable. To suppose that St. Luke thrust in this remarkable
saying about Jerusalem at tins particular point of his Gospel, out
of its place and order, and without any connection with the con
text, is equally improbable.
I see on the other hand no improbability whatever in the sup
position that our Lord made use of this remarkable saying about
Jerusalem on two distinct occasions during His ministry. I can
quite understand that His mighty and feeling heart was deeply
touched with sorrow for the sin and hardness of that wicked but
privileged city. And it seems to me both likely and natural that
language hke that before us would faU from His lips on more than
one occasion.
[How often.] 1 cannot think, as some do, that this expression
refers to many visits which our Lord had made to Jerusalem, dur
ing His ministry. I rather refer it to ah the messages and invita
tions which for many centuries He had sent to Jerusalem by His
servants, the prophets.
[ Would I...ye would not I] The Greek word in both these
phrases is stronger than appears from our English translation. It
is literally, " I willed, and ye willed not."
Few passages in the Bible thiow the responsibility of the loss
of the soul so distinctly on those who are lost. — " I would," "ya
would not." — Two wills are expressly mentioned, the will of
Christ to do good, and the will of man to refuse good when"
(ifiered.

LUKfe, CHAP. XIIL 145
Let it be noted that our Lord doos not say, " thou wouldest
not,'- but " ye would not." — By this mode of speaking, He makes
it plain, that He charges the guilt of Jerusalem on its inhabitants,
the men and women who dwelt tiiere, and specially on the priests,
and Scribes and Pharisees who governed the city. They were
neither willing to be gathered themselves, nor to let others round
them be gathered. They neither entered in themselves into the
kingdom, nor allowed others to enter. Christ was wiUing, but they
were unwilling.
We must be careful, however, not to confine " ye would not,"
to the Scribes, Pharisees, and rulers. The verse which follows
shows clearly that our Lord includes all the inhabitants of
Jerusalem.
35. — [Your house is left...desolate.] These words mean, "Tour
temple, in which you glory, your holy and beautiful house, is
now deprived of its glory, God has departed from it, and has no
longer any pleasure in it."
[ Ye shall not see me until, &c!] The meaning of these words, and
the manner of their fulfilment, are points on which commentators
are not agreed.
Some think that our Lord refers to His own triumphal entry
into Jerusalem, when He rode in upon an ass just before His cruci
fixion, and all the city met Him crying " Hosanna 1"
Some think that our Lord refers to the approaching destruction
of Jerusalem, when the fulfilment of all His predictions would
obhge the Jews to confess that He was the Messiah. Bishop
Pearce says, " They will then remember what they did to me
when I was among them, and wiU acknowledge that I am the
Christ, the person who came in the name of the Lord. Accord
ingly, Eusebius teUs us, that upon seeing that destruction, vast mul
titudes came over to the faith of Christ."
Some think that our Lord's words are not yet fulfilled, and- that
they refer to the last times, when the Jews after their last tribula
tion shall " look on Hirn, whom they pierced," and believe, at the
time of His second advent in glory.
I decidedly adhere to this last opinion. The triumphant entry
into Jerusalem was a faint type, no doubt, of the honor which
Christ wiU one day see in Jerusalem.. But the Jewish nation, as a
nation, never saw our Lord and honored him as the Messiah, dur
ing the whole period of His first advent. But " when He cometh
with clouds every eye shall see Him, and they also which pierced
Him." (Rev. i. 7.)

146 EXPOSITOKY THOUGHTS.

LUKE XIT. 1—6.

1 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 -vratohed him.
2 Aud, behold, there -was a certain
man before him which had the dropsy.
3 And Jesus answering spake unto
the La-wyers and Pharisees, saying.
Is it lawful to heal on the sabbath
day?

i And they 1 eld their peace. And
he took Mm, and healed him, aud
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 sab
bath day ?
6 And they could not answer bim
again to these things.

Let us mark in this passage, hotv our Lord Jesus Christ
accepted the hospitality of those who were not His disci
ples. We read that " He went into the house of one
of the chief Pharisees to eat bread." We cannot reas
onably suppose that this Pharisee was a friend of Christ.
It is more probable that he only did what was custom
ary for a man in his position. He saw a stranger teach
ing religion, whom some regarded as a prophet, and he
invited Him to eat at his table. The point that most
concerns us, is this, that when the invitation was given
it was accepted.
If we want to know how our Lord carried Himself at
a Pharisee's table, we have only to read attentively the
first twenty-four verses of this chapter. We shall find
Him the same there that He was elsewhere, always
about His Father's business. We shall see Him first
defending the true observance of the Sabbath-day, — then
expounding to those who were bidden together with Him
the nature of true humility, — then urging on His host the
character of true hospitality, — and finally dehvering that
most apposite and striking parable,the parable of thegreat
supper. And all this is done in the most wise, and calm,
and dignified manner. The words are all words in
eeason. The speech is " always with grace, seasoned with

LUKE, CHAP. XIV. 147
salt." (Coloss. iv. 6.) The perfection of our Lord's con
duct appears on this, as on all other occasions. He
always said the right thing, at the right time, and in
the right way. He never forgot, for a moment, who He
v/as and where He was.
The example of Christ in this passage deserves the
close attention of all Christians,and specially of ministers
of the Gospel. It throws strong light on some most diffi
cult points, — our intercourse with unconverted people,—
the extent to which we should carry it, — the manner in
which we should behave when we are with them. Our
Lord has left us a pattern for our conduct in this chapter.
It will be our wisdom to endeavor to walk in His steps.
We ought not to withdraw entirely from all intercourse
with unconverted people. It would be cowardice and in
dolence to do so, even if it were possible. It would shut
us out from many opportunities of doing good. But we
ought to go into their society moderately, watchfully,
and prayerfully, and with a firm resolution to carry our
Master and our Master's business with us. The house
from which Christ is deliberately excluded is not the
house at which Christians ought to receive hospitalities,
and keep up intimacy. — The extent to which we should
carry our intercourse with the unconverted, is a point
which each believer must settle for himself. Some can
go much further than others in this direction, with
advantage to their company, and without injury to them
selves. "Every man hath his proper gift." (1 Cor. vii. 7.)
There are two questions which we should often put to
ourselves, inreference to this subject. "Do I, in company,
spend, all my time in light and worldly conversation ?

148 EXPOSITORY THOUGHTS.
Or do I endeavor to follow, however feebly, the example
of Christ ?" The society in which we cannot answer these
questions satisfactorily, is society from which we had bet
ter withdraw — So long as we go into company as Christ
went to the Pharisee's house, we shall take no harm.
Let us mark, secondly, in this passage, how our Lord
was watched hy His enemies. We read that when He
went to eat bread on the Sabbath day, in the house of
a Pharisee, " they watched Him."
The circumstance here recorded, is only a type of
what our Lord was constantly subjected to, all through
His earthly ministry. The eyes of His enemies were
continually observing Him. They watched for His halt
ing, and waited eagerly for some word or deed on which
tliey could lay hold and build an accusation.. Yet they
found none. Our blessed Lord was ever holy, harmless,
undefiled, and separate from evil Perfect indeed must
that life have been, in which the bitterest enemy could
find no flaw, or blemish, or spot, or wrinkle, or any such
thing !
He that desires to serve Christ must make up his mind
to be " watched" and observed, no less than His Master.
He must never forget that the eyes of the world are
upon him, and that the wicked are looking narrowly at
all his ways. Specially ought he to remember this when
he goes into the society of the unconverted. If he makes
a slip there, in word or deed, and acts inconsistently, he
may rest assured it will not be forgotten.
_ Let us endeavor to live daily as in the sight of a holy
God. So living, it will matter little how much we are
" watched" by an ill-natured and malicious world. Let

LUKE, CHAP. XIV. 149
us exercise ourselves to have a conscience void of offence
toward God and man, and to do nothing which can give
occasion to the Lord's enemies to blaspheme. The thing
is possible. By the grace of God it can be done. The
haters of Daniel were obliged to confess, " we shall not
find any occasion against this Daniel, except we find it
against him concerning the law of his God." (Dan. vi. 5.)
Let us mark, lastly, iu this passage, how our Lord
asserts the lawfulness of doing works of mercy on the
Sabbath day. We read that he healed a man who had
the dropsy on the Sabbath day, and then said to the
lawyers and Pharisees, " 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 ?" This was a home-thrust,
which could not be parried. It is written, " They could
not answer Him again."
The qualification which our Lord here puts on the
requirements of the fourth commandment, is evidently
founded on Scripture, reason, and common sense. The
Sabbath was made for man, — for his benefit, not for hi?
injury,— for his advantage, not for his hurt. The inter
pretation of God's law respecting the Sabbath was never
intended to be strained so far as to interfere with charity,
kindness, and the real wants of human nature. All such
interpretations only defeat their own end. They require
that which fallen man cannot perform, and thus bring
the whole commandment into disrepute. Our Lord saw
this clearly, and labored throughout His ministry to re
store this precious part of God's law to its just position.
The principle which our Lord lays down about Sabbath
observance needs carefully fencing with cautions. The

150 EXPOSITOKY THOUGHTS.
right to do works of necessity and mercy is fearfully
abused in these latter days. Thousands of Christians
appear to have thrown down the hedge, and burst the
bounds entirely with respect to this holy day. They seem
to forget that though our Lord repeatedly explains the
requirements of the fourth commandment. He never
-struck it out of the law of God^ or said that it was
not binding on Christians at all.
Can any one say that Sunday travelling, except on
very rare emergencies, is a work of mercy ? — Will any
one tell us that Sunday trading, Sunday dinner parties,
Sunday excursion-trains on railways, Sunday deliveries
of letters and newspapers, are works of mercy ? — Have
servants, and shopmen, and engine-drivers, and coach
men, and clerks, and porters, no souls ? ' Do they not
need rest for their bodies and time for their souls, like
other men ? — These are serious questions, and ought to
make many people think.
Whatever others do, let us resolve to "keep the
Sabbath holy." God has a controversy with the
churches about Sabbath desecration. It is a sin of
which the cry goes up to heaven, and will be reckoned
for one day. Let us wash our hands of this sin, and have
nothing to do with it. If others are determined to rob
God, and take possession of the Lord's day for their own
selfish ends, let us not be partakers in their sins.
Notes. Luke XIV. 1 — 6.
]. — [He went into...house...Pharisees.] Inns and places of reception
for travellers were doubtless far more uncommon in our Lord's
time than they are now. The duty of entertaining strangers, in
conseq lence, often dsvolved on the chief man in each village or
town.

LUKE, CHAP. XIV. 151,
SteUa thinks that one object that our Lord had in view in going
to the Pharisee's house, was to benefit the servants of the family,
who hati few opportunities of hearing truth. He remarks that in
his own time, in Spain, servants had hardly any opportunity of
hearing sermons, from the demands wliich their masters made
upon their time on Sundays.
[To eat bread on the Sabbath day.] Lightfoot says that " the
Jews' tables were generally better spread on the Sabbath, than on
any other days ; and that, as they themselves reckoned, on account
of religion and piety." He proves this by quotations from Eabbin
ical writers.
-2. — [Before him!] Some think that the dropsical man placed himself
" before Christ" in faith, hoping that he would see and heal him.
Others think that he was purposely placed there by our Lord's
enemies, in order to lay a trap in our Lord's way, and procure an
occasion of accusing him as a Sabbath-breaker.
3. — [Answering spake!] Let it be here noted that we are told of
nothing that was said, or spoken by the lawyers and Pharisees,
and yet we read both here, and at verse 5, that our Lord
" answered." It is plain that He answered their thoughts.
Whitby observes, " In this and all similar cases, there is an an
swer to some inward conception or reasoning ; or to some action
expressive of their sentiments concerning Him." The same re
mark applies to Matt xxii. 1 ; Luke v. 22 ; Luke vii. 39, 40 ;
Mark xiv. 48 ; Matt, xi 25.
[To heal on the Sabbath day.] — Let it be noted tliat our Lord
seems frequently to have chosen the Sabbath day on purpose, as
the day on which He would work miracles of mercy. See Mark
L 21 ; Luke vi. 6 ; Luke xiii. 10-; John ix. 14.
5. — [An ass or an ox.] Stella makes some severe remarks, in his
commentary on this verse, upon the prelates of his day. He
charges them with caring more about the horses and mules
which drew their equipages, than about the sick, the poor, and the
needy in their diocese. He observes that they were not like Job,
who did not rend his garments when he lost his oxen and camels,
but when his sons and his daughters died.
[Straightway.] This word is more commonly rendered ''imme
diately." It signifies that there was no delay about saving the
life of the ox and the ass, and so there ought to be no delay abou:
heahng a sick man, or doing a work of mercy on the Sabbath
day.

152^

EXPOSITORY THOUGHTS.

LUKE XIV. 7—14.

7 And he put forth a parable to
those which were bidden, when he
marked how they chose out the chief
rooms ; saying unto them,
8 When thou art bidden of any man
to" a wedding, sit not down in the
highest rooms ; lest a more honorable
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 sh.alt thou have worahip
in the presence of them that sit at

meat with thee.
11 For whosoever exalteth himself
shall be abased; and he that hum.
bleth himself shall be esalted.
12 Then said lie also to him that
bade him. When thou makest a din
ner or a supper, call not thy friends,
nor thy brethren, neither thy kins
men, nor thy rich neighbors ; lest
they also bid thee again, and a re-
compence 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 recompense thee : for
thou shalt be recompensed at the
resurrection of the just.

Let us learn from these verses the value of humility. This
is a lesson which our Lord teaches in two ways. Firstly,
He advises those who are bidden to a wedding to " sit
down in the lowest room." Secondly, He backs up His
advice by declaring a great principle, which frequently
fell from His lips : — " Whosoever exalteth himself shall
be abased, and he that humbleth himself shall be exalted."
Humility may well be called the queen of the Christian
graces. To know our own sinfulness and weakness, and
to feel our need of Christ, is the very beginning of saving
religion. — It is a grace which has always been tbe distin
guishing feature in the character of the holiest saints in
every age. Abraham, and Moses, and Job, and David,
and Daniel, and Paul, were _all eminently humble men.
— Above all, it is a grace within the reach of every true
Christian. All have not money to give away. All have
not time and opportunities for working directly for Christ.
All have not gifts of speech, and tact, and knowledge, in
order to do good in the world. But all converted men
should labor to adorn the doctrine they profess by hn-

LUKE, CHAP. XIV. 153
mility. If they can do nothing else, they can strive to
be humble.
Would we know the root and spring of humility ?
One word describes it. The root of humility is right
knowledge. The man who really knows himself and his
own heart, — who knows God and His infinite majesty
and holiness, — ^who knows Christ, and the price at which
he was redeemed, — that man will neverbe a proud man.
He will count himself, like Jacob, unworthy of the least
of all God's mercies. He will say of himself, like Job,
" I am vile." He will cry, like Paul, " I am chief of sin
ners." (Genes, xxxii. 10 ; Job xl. 4 ; 1 Tim. i. 15.)
He will think anything good enough for him. In low
liness of mind he will esteem everyone else to be better
than himself (Philip, ii. 3.) Ignorance — nothing but
sheer ignorance — ignorance of self, of God, and of Christ,
is the real secret of pride. From that miserable self-
ignorance may we daily pray to be delivered ! He is the
wise man who knows himself ; — ^and he who knows him
self, will find nothing within to make him proud.
Let us learn, secondly, from these verses, the duty of
caring for the poor. Our Lord teaches this lesson in a
peculiar manner. He tells the Pharisee who invited
Him to his feast, that, when he made " a dinner or a
supper," he ought not to " call his friends," or kinsmen,
or rich neighbors. On the contrary. He says, " When
thou makeSt a feast, call the poor, the maimed, tbe lame,
the blind."
The precept contained in these words must evidently
bo interpreted with considerable limitation. It is certain
that our Lord did not intend to forbid men showing any
1-"

154' expository thoughts.
hospitality to their relatives and friends. It is certain
that He did not mean to encourage a useless and pro
fuse expenditure of money in giving to the poor. To. in
terpret the passage in this manner would make it contra
dict other plain Scriptures. Such interpretations cannot
possibly be correct.
But when we have said this, we must not forget that
the passage contains a deep and important lesson. We
must be careful that we do not limit and qualify that
lesson till we have pared it down and refined it into
nothing at all. The lesson of the passage is plain and dis
tinct. The Lord Jesus would have us care for our poorer
brethren, and help theim according to our power. He
would have us know that it is a solemn duty never to
neglect the poor, but to aid them and relieve them in
their time of need.
Let the lesson of this passage sink down deeply into
our hearts. "The poor shall never cease out of the
land." (Deut. xv. 11.) A little help conferred upon
the poor judiciously and in season, will often add im
mensely to their happiness, and take away immensely
from their cares, and promote good feeling between class
and class in society. This help it is the will of Christ
that all His people who have the means should be wil
ling and ready to bestow. That stingy, calculating spirit,
which leads some people to talk of " the workhouse,"
and condemn all charity to the poor, is exceedingly
opposed to the mind of Christ. It is not for nothing
that our Lord declares that He will say to -ihe wicked
in the day of judgment, " I was an hungered and
ye gave me no meat ; — I was thirsty and ye gave me no

LUKE, CHAP. XIV. 155
irink."— It is not for nothing that St. Paul writes to
the Galatians, " They would that I should remember
the poor ; the same which I also was forward to do."
(Matt. xxv. 42. Gal. ii. 10.)
Let us learn, lastly, from, these verses, the great im
portance of looking forward to tlie resurrection of the
dead. This lesson stands out in a striking manner in
the language used by our Lord on the subject of showing
charity to the poor. He says to the Pharisee who enter
tained Him, " The poor cannot recompense thee ; — thou
shalt be recompensed at the resurrection of the just."
There is a resurrection after death. Let this never
be forgotten. The life that we live here in the .flesh is
not all. The visible world around us is not the only
world with which we have to do. All is not over when
the last breath is drawn, and men and women are carried
to their long home in the grave. The trumpet shall one
day sound, and the dead shall be raised incorruptible.
All that are in the graves shall hear Christ's voice and
come forth : they that have done good to the resurrec
tion of life, and they that have done evil to the resur
rection of damnation. This is one of the great founda
tion truths of the Christian religion. Let us cling to it
firmly, and never let it go.
Let us strive to live like men who believe in a resur
rection and a life to come, and desire to be always ready
for another world. So living, we shall look forward to
death with calmness. We shall feel that there remains
.some better portion foi us beyond the grave. — So living,
we shall take patiently all that we have to bear in this
woild. Trials, losses, disappointments, ingratitude, will

156 expository thoughts.
affect us litt'leT We shall not look for our reward-here.
We shall JTeel that all will be rectified one day, and that
the Judge of all the earth will do right. (Gen. xviii. 25.)
But how can we bear the thought of a resurrection ?
What shall enable us to look forward to a world to come
without alarm ? Nothing can do it, but faith in Christ.
Believing on Him, we have nothing to fear. Our sins
will not appear against us. The demands of God's law
win be found completely satisfied. We shall stand firm
in the great day, and none shall lay anything to our
charge. (Kom. viii. 33.) Worldly men like Felix, may
well tremble when they think of a resurrection. But
believers, like Paul, may rejoice.
Notes. Luke XIV. 7 — 14
7. — [He marlicd!] The Greek word so rendered is only used five
times in the New Testament. It means hterally " gave atten
tion," or "observed." It is elsewhere translated "gave heed."
(Acts iii. 5.)
[The chief rooms?^ The Greek word so rendered does not ht-
eraUy mean "rooms," or "chambers," as if our Lord meant that
the guests chose the best apartments in the house. It signifies the
" best seats," or reclining places at table. Major gives a quota
tion, showing tha,t " the most honorable station at an entertain
ment among the Eomans, was the middle part of the middle
couch, each couch holding three."
9. — [Give this man place...lowest room.] It should be observed in
this verse, that it is the same Greek word which is translated
" place" and " room." The sentence should either have been trans
lated, " give tills man place," and " take the lowest place," — or
" give this man room," and " take the lowest room."
[Begin!] This shows the tardiness, and reluctance, and unwil
lingness with which the move would be made.
10. — [Go and sit down in the lowest room!] The following quotation
from Paley is worth reading. " Some of the passages in the
Gospels about humihty, especially the Lord's advice to the
guests at an entertainment, seem to extend His rules to what we
call manners, whi6h was both regular in point of consistency,
and not so much beneath the dignity of our Lord's mission, as

LUKE, CHAP. XIV. 157
may at first sight be supposed ; for bad manners are bad morals.'
(Paley's Evidences. Part 2. chap. 2. 1.)
[Worship.] The Greek word so translated means literally
" glory," or " honor." Our tianslation is unfortunate. It must
however be remembered that the meaning of words changes
with_ time. The word "worship" did not mean exclusively
religious worship, when the last revision of the Bible took
place iu England. The sense in which the word is here used,
still hngcrs amongst us in the epithet "worshipful," applied
to '' mayors," and " worship" to magistrates. In the marriage
service of the Church of England, the word also occurs in the
. sense of " honor."
] 1. — [ Whosoever exalteth himself, <£-c.] Let it be noted that hardly
any saying of our Lord's is so frequently repeated as tliis sentence
about humihty.
12. — [Call not thy fnends, dec] This is a remarkable direction.
There are few sayings of our Lord's in which we are so plainly
required by the equity of interpretation, to put a qualified sense on
his command. Just as it is impossible to put a literal construc
tion on His saying, "if any man come after me and hate not
his father, &c., he cannot be my disciple," so it is impossible to
put a hteral sense on His words here.
Poole remarks, "Many things are delivered in Scripture, in
the form of an universal and absolute prohibition, which must
not be so understood, amongst which this is one instance. None
must think that our Saviour doth here absolutely or univer
sally forbid an invitation of brethren, kinsmen, rich neighbors,
fi:iends, to dine with us. There was nothing more ordinarily
practised among the Jews, and Clirist Himself was at divers
meals. But Christ teacheth us here, (1.) That inviting friends
' is no act of charity. It was a lawful act of humanity and
civility, and of a good tendency to procure unity and friend
ship amongst neighbors and friends, but no such act of charity
as they could expect a heavenly reward for. (2.) That such
feastings ought not to be upheld in prejudice to our duty in
reheving the poor, 4hat is, they ought not to be maintained in
such excesses and immoderate degrees, as by them to disable
us from that rehef of the poor, which God requireth of us as
our duty."
The evil consequences of an excessively literal interpretation of
this passage, may be seen in the well-meant but grossly-abused
charities to the poor, which were so prevalent in this country
. before the Reformation, and which are still to be seen in Roman
Catholic countries on the Continent at the present day. It ia
notorious that profuse charity to the poor, given indiscriminately,
and without inquiry, does no real good, fosters idleness, rears up
a class of professional mendicants, promotes dissolute and profli-

158 EXPOSITORY THOUGHTS.
gate habits among beggars, and enormously increases the very
evil vvhich it is meant to reheve.
Such instances of literal obedience to our Lord's command in
this passage, as Cornelius tl Lapide quotes in his Commentary,
are melancholy instances of useless and mischievous kindness.
He tells us how St. Louis of Prance used daily to feed a hundred
and twenty poor people, and how St. Hedwig, Duchess of Poland,
used daily to* feed nine hundred poor people ! The shghtest
knowledge of human nature will tell U3 that such liberahty
would certainly be grossly abused, and could never have been
meant by our Lord. The words of St. Paul are distinct and
unmistakeable, " If any man wiU not work, neither shah he eat."
(2 Thess. ii. 10.)
We must beware however in England that we do not go into -
the other extreme. There is a disposition in some quarters to
discourage all charity and almsgiving whatsoever. There are
many who say that to give relief checks exertion, and makes
the poor do nothing for themselves. Such arguments no doubt
have a grain of truth in them, and certainly save men's pockets.
But we must be careful that we do not carry them too far. In
a densely peopled country like England,, there always will be
many cases of real poverty and distress, which rich people
ought to consider and reheve. Rehef should of course be given
judiciously, and after due enquiry. But to say that nothing
should ever be given to a poor person, under any circumstances,
excepting what the law allows, is evidently contrary to the mind
of Christ, and flatly contradictory to the spirit of the passage
before us.
14. — [Thou shalt he recompensed.] This expression is worthy of
notice. It confirms the doctrine of a reward according to wol^ks,
though not on. account of works, in the judgment day.
The similarity between the Lord's language in this place, and
that used in the description of the judgment day, in the 25th
chapter of St. Matthew, ought to be observed. It seems to con
tradict the opinion which some hold, that in St. Matthew our
Lord is speaking only of the judgment of the heathen who never
heard the Gospel. Some arguments by which this view is main
tained, would apply to the passage before us. Tet here it is plain,
that our Lord is speaking of His own hearers and disciples. It
appears more probable that both here and in St. Matthew our
Lord speaks of the general judgment, and that the importance of
works as an evidence of faith, is the truth which He desires to
' impress on our minds.
[Tho resurrection of the just] This expression is remakable.
I cannot think that our Lord used it in deference to an opinion
common among the Jews, that resurrection was the special
privilege of tl e righteous. It seems to me far more probable

LUKE, CHAP. XIV.

159

that our Lord refers to the first' resurrection, spoken of in the
20th chapter of Revelation. It is hard to put any other sense on
the expression than 'this, that there is a resurrection of which
none but the just shall be partakers, — a resurrection which shall
be the pecuhar privilege of the righteous, and shall precede that
of the wicked.

LUKE XIV. 15—24.

15 Aud when oue of them that sat
at meat with him heard these things,
he said unto him, Blessed is he that
shall eat bread in the kingdom of God.
16 Then said he unto him, A cer
tain 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 things are now ready.
18 And they all with one consent
began to make excuse. The first said
unto him, I have bought a piece of
land, and I must needs go and see it :
I pray thee have me excused.
19 Andanothersaid, Ibave bought
five yoke of oxen, and I go to prove
them : I pray thee have me excused.
20 And another said, I have mar

ried a wife, and therefore I cannot
come. 21 So that servant came, aud
showed his lord these things. Then
the master of the house being angry,
said to his servant, Go out quickly
into tho 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 bast commanded,
and yet there is room.
23 And the lord said unto the ser
vant. Go out into the highways aud
hedges, and compel them to eome in,
that my house m.iy be filled.
24 For I say uuto you. That none
of those men which were bidden
shall taste of my supper.

The verses before us contain one of our Lord's most
instructive parables. It was spoken in consequence of a
remark made by one who was sitting at meat with Him
in a Pharisee's house. " Blessed," said this man, " is he
that shall eat bread in the kingdom of God." — The object
of this remark we are left to conjecture. It is far from
unlikely that he who made it was one of that class of
people who wish to go to heaven, and like to hear
good things talked of, but never get any further. Our
Lord takes occasion to remind him and all the company,
by means of the parable of the great supper, that men
may have the kingdorn of God oftered to them, 0,nd yet
oiay wilfully neglect it, and be lost for ever.

160 -- EXPOSITORY THOUGHTS.
W?*are taught, firstly, in this parable, that God lias.
made a great provision for the salvation of men's souls.
-This is the meaning of the words, "a certain man made
a great supper, and bade many." This is the Gospel.
The Gospel contains a full supply of everything that
sinners need in order to be saved. We are all naturally
starving, empty, helpless, and ready to perish. Forgive
ness of all sin, and peace with God, — justification of the
person, and sanctification of the heart, — grace by the way -
and glory in the end, — are the gracious provision which
God has prepared for the wants of our souls. There is
nothing that sin-laden hearts can wish, or weary con
sciences require, which is not spread before men in rich
abundance in Christ. Christ, in one word, is the sum
and substance of the "great supper." " I am the bread
of life," He declares, — •"he that cometh unto me shall
never hunger, and he that believeth on me shall never
thirst." — " My flesh is meat indeed, and my blood is drink
indeedl" — " He that eateth my flesh and drinketh my
blood, hath eternal life." (John vi. 35-55, 56.)
We are taught, secondly, in this parable, that the offers
and invitations of the Gospel are most broad and liberal.
We read that he who made the supper " sent his servant
at supper time to say to them that were bidden,- Come :
¦for all things are now ready."
There is nothing wanting on God's part for the salva
tion of man. If man is not saved, the fault is not on
God's side. The Father is ready to receive all who come
to Him by Christ. The Son is ready to cleanse all from.
their sins who apply to Him by faith. The Spirit is
ready to come to all who ask for Him. There is an in-

LUKE, CHAP. XIV. 161
finite willingness in God to save man, if man is only
willing to be saved.
There is the fullest warrant for sinners to draw near
to God by Christ. The word " Come," is addressed to
all without exception. — .Are men laboring and heavy-
laden ? " Come unto me," says Jesus, " and I will give
you rest." (Matt. xi. 28.)— Are men thirsting ? " If
any man thirst," says Jesus, " let him come unto me and
drink." (John vii. 37.) — Are men poor and hungry ?
" Come," says Jesus, " buy wine and milk without
money and without price."- — (Isaiah Iv. 1.) No man
shall ever be able to say that he had no encouragement
to seek salvation. That word of the Lord shall silence
every objector,—" Him that cometh to me, I will in no
wise cast out." (John vi. 37.)
We are taught, thirdly, in this parable, that many
who receive Gospel invitations refuse to accept them.
We read that when the servant announced that all
things were ready, those who were invited " all with one
consent began to make excuse." One had one trivial
excuse, and another had another. In one point only all
were agreed. They would not come.
We have in this part of the parable a vivid picture
of the reception which the Gospel is continually meeting
with wherever it is proclaimed. Thousands are continu
ally doing what the parable describes. They are invited
to come to Christ, and they will not come. — It is not
ignorance of religion that ruins most men's souls. It is
want of will to use knowledge, or love of this present
world. — It is not open profligacy that fills hell. It is
excessive attention to things which in themselves are

162 . EXPOSITORY THOUGHTS.
lawful. — It is not avowed dislike to the Gospel which is
so much to be feared. It is that procrastinating, excuse-
making spirit, which is always ready with a reason why
Christ cannot be served to-day. — Let the words of our
Lord on this subject sink down into our hearts. Infi-
dehty and immorality, no doubt, slay their thousands.
But decent, plausible, smooth-spoken excuses slay their
tens of thousands. No excuse can justify a man in re
fusing God's invitation, and not coming to Christ.
We are taught, lastly, in this parable, that God ear
nestly desires the salvation of souls, and would have all
means used to procure acceptance for His Gospel. We
read that when those who were first invited to the sup
per refused the invitation, "the master of the house
said to his servant, Go out quickly into the streets, and
bring in hither the poor, and the maimed, and the halt,
and the blind." We read that when this was done, and
there was yet room, " the lord said unto his servant, Go
out into the high ways and hedges, and compel them to
come in, that my house may be filled."
The meaning of these words can admit of little dispute.
They surely justify us in asserting the exceeding love and
compassion of God towards sinners. His long-suffering is
inexhaustible. If some will not receive the truth. He
will have others invited in their stead. His pity for the
lost is no feigned and imaginary thing. He is infinitely
v/illing to save souls. — Above all, the words justify every
preacher and teacher of the Gospel in employing all
possible means to awaken sinners, and turn them from
- their sins. If they will not come to us in public, we
must visit them iu private. If they will not attend

/ LUKE, CHAP. XIV. 163
ot.r preaching in the congregation, we must be leady
to preach from house to house. We must even not be
ashamed to use a gentle violence. We must be instant
in season, out of season. (2 Tim. iv. 2.) We must deal
with many an unconverted man, as one half-asleep, half _
out of his mind, and not fully conscious of the state he
is in. We must press the Gospel on his notice again and
again. We must cry aloud and spare not. We must
deal with him as we would with a man about to commit
suicide. We must try to snatch him as a brand from
the burning. We must say, " I cannot, — I will not, —
I dare not let you go on ruining your own soul." The
men of the world may not understand such earnest
dealing. They may sneer at all zeal and fervor in
religion as fanaticism. But the " man of God," who
desires to do the work of an evangelist, will heed little
what the world says. He will remember the words of
our parable. He will " compel men to come in."
Let us leave this parable with serious self-inquiry. It
ought to speak to us in the present day. To us this
invitation of the Gospel is addressed as well as to th£
Jews. To us the Lord is saying constantly, " Come unto
the supper, — Come unto me." — Have we accepted His
invitation ? Or are we practically saying, " I cannot
come." If we die without having come to Christ, we
had better never have been born.

Notes. Luke XIV. 15—24.
15. — [Blessed is he that shall eat bread, &c.] The motive of this re
mark, and the real character of him who made it, we are left to
conjecture. Gill thinks it likely that the man was a Jew, who was imbued

164 - EXPOSITORY THOUGHTS.
with the gross notions which were commonly held about feasting
and ban(iuetin| in the kingdom of Messiah. He shows, from Rab-~
binical writers, that " the Jews suppose, that God will then make
a splendid feast, in which, beside bread, which they call the bread
of the kingdom, there wiU be great variety of flesh, fish, and fowl,
plenty of generous wine, and ail sorts of delicious fruit. Particu
larly they speak of a great ox, which they suppose to be the be
hemoth in Job, which will then be prepared; — and of Leviathan,
and his mate, which will there be dressed ;— and of a large fowl,
cahed Ziz, of mountain bigness ; — and of old wine, kept from th"e
creation of the world; — and of/ruits of the garden of Eden, which
will then be served up." I have given this quotation at length, as
an instructive instance of the rubbish contained in Rabbinical
writers. I am myself unable to see, what some think, that this man was
a believer, or even a pious-minded person. To me his remark ap
pears nothing better than the indolent, vague wish of a man who
thinks it proper to say something religious when religion is
spoken of in his company. This is' well worked out by Stier.
The whole tone of the parable which the remark called forth, ap
pears to me irreconcUeable with the idea that the remark was to
be praised.
16. — [A certain man made a great supper.] There is a great simi
larity between this parable and the one reported by St. Matthew.
(Matt, xxii. 2.) Tet it is clear tbat the two parables are distinct,
and were spoken on different occasions.
The primary object of the parable, no doubt, is to show the wick
edness and unbelief of the Jews, and the calling of the Gentiles
in their stead. The Jews had the first offer of Christ. When they
rejected it, they were cut offj and the offer was made to the Gen
tiles. Tet the parable is evidently meant to apply to the history
of the Gospel offer, and the reception it meets with, in every age
of the Ohurch.
17.— {AU things are now ready...Supper time.] These expressions
denote lihe completion of the whole work of redemption, which
was announced to the Jews and Gentiles, after Christ rose again.
Then, and not till then, could it be said literally, " all things are
ready."
18. — [Began to malce excuse, &c.] The various excuses which those
who were invited made, are types of the various worldly reasons
with which men excuse themselves from closing with the offer of
Christ's Gospel. Let it be noted, that all the things mentioned
were in themselves innocent and lawful.
[Bought...and I must needs go and see.] Stella sees in this
expression an intentional illustration of the foUy of worldly
men. They are spending their time, and thoughts, and strength.

165
on things of which they do not know the real worth. If the man
had been wise, he says " he would first have seen the land, and
afterwards bought it."
20. — [I have married a wife, &c.] The Roman Catholic writers do
not fail to draw from this expression arguments in favor of the
unmarried estate. Tet they can make nothing of it. By parity
of reasoning, we might prove that buying oxen, or land, is more
sinful than hoarding up money and not spending it. They over
look the beautiful point of this part of the parable, which is tiiis.
It is not so much the open breach of God's law, as an excessive
attention to lawful and innocent things which ruins many men's
souls. Few truths are so completely overlooked.
21. — [Showed his lord.] This seems to teach the duty of a minister.
He must report to his Master in heaven, what success he meets
with. [Being angry.] It is evident that this expression must not be
strained into a proof that God is liable to the passion of auger, as
the giver of a feast, whose feast is despised. Tet the words are
meant to teach us that unbelief and rejection of the Gospel are
very provoking to God. And there is a sense we must never for
get, in which " Gx)d is angry with the wicked every day."
[ITie poor...maimed...halt...blind.] These words describe prim
arily the Gentiles, who were just in this miserable condition as
compared to the Jews. Secondly, they describe all sinners to
whom the Gospel is offered, who feel their sins, and acknowledge
their own spiritual need and poverty.
22. — [ Yet there is room.] This expression seems to show that there
is more -wilhngness on God's part to save sinners, than there is on
the part of sinners to be saved, and more grace to be given, than
there are hearts willing to receive it.
Bengel remarks, " neither nature nor grace can endure a va
cuum or empty space."
23. — [Compel them to come in.] This expression must be carefully
interpreted. It does not sanction any literal compulsion, or force,
in pressing the Gospel on men's acceptance. Least of ah does it
sanction the least approach to intolerance or persecution of men
because of their rehgious opinions.
Bishop Pearce says, " Compel them by arguments, not by force.
The nature of the parable shows this plainly. It was a feast to
which they were invited."
The word translated " compel," is only used nine times in the
New Testament. In four of the places it is rendered " constrain."
Matt. xiv. 22 ; Mark vi. 45 ; Acts xxviii. 19 ; GaL vi. 12. It is evi
dent from these passages, that the word does not necessarfly im-
ply any employment of force and violence.

166

EXPOSITORY THOUGHTS,

Alford's idea that in the words " compel them to come in,"
there is possibly " an allusion to infant baptism," appears to me ex
ceedingly improbable.
24. — [None..!bidden...shall taste, dec] This expression primarily ap
plies to the Jews. Rejecting Christ's Gospel they were cut
off for a season, until it shall please God to graff them in again.
(Rom. xi. 23.) Secondarily it illustrates a mournful truth about
those who reject the Gospel among ourselves. They are some
times let alone, and given over to a reprobate mind. To refuse
truth brings down on man God's heaviest displeasure. Our
Lord's words about Chorazin and Bethsaida should oflen be
.studied.

LUKE XIV. 25—35.

25 And there went great multitudes
with him : and he turned, and said
unto them,
26 If any man come to me, and
hate not bis father, and mother, and
wife, andohUdren, and brethren, and
sisters, yea, and his own life also, be
cannot be my disciple.
27 And whosoever doth not bear
his cross, and come after me, he can
not be my disciple.
28 For which of you, intending to
build a tower, sittetli not down first,
and oounteth tbe costj whether he
have sufficient to finish it f
29 Lest haply, after he bath laid
tbe foundation, and is not able to
finish it, all that behold it begin to
mock him,
30 Saying, This man began to build

and was not able to finish.
31 Or what king, going to make
war against another kin^, sitteth not
down first, and consultetn whether be
be able with ten thousand to meet
him that oometh against him with
twenty thousand ?
32 Or else, while the other is yet
a great way off, he sendeth an ambas-
sage,and desiretb conditions of peace.
33 So likewise, whosoever he be
of you tbat forsaketh not all that he
hath, he cannot be my disciple.
34 Salt is good : but if the salt have
lost its savor, wherewith shaU it be
seasoned ?
35 It is neither fit for tbe land, nor
yet for the dunghill ; hut men cast it
out. He that hath ears to hear, let
Mm hear.

We learn, firstly, from this passage, that true CJiris-
tians must he ready, if need he, to give up everything for
Christ's sake. This is a lesson which is taught in very
remarkable language. Our Lord says, " If any man ¦
come to me, and hate not his father and mother, and
wife and children, and brethren and sisters, yea, and hia
own life also, he cannot be my disciple."
This expression must doubtless be interpreted with
some qualification. We must never explain any text

LUKE, CHAP. XIV. 167
ff Scripture iu such a manner as to make it contradict
another. Our Lord did not mean us to understand that
it is. the duty of Christians to hate their relatives. This
would have been to contradict the fifth commandment.
He only meant that those who follow Him must love
Him with a deeper love even than their nearest and
dearest connections, or their own lives. — He did not
mean that it is an essential part of Christianity to
quarrel with our relatives and friends. But He did
mean that if the claims of our relatives and the claims
of Christ come into collision, the claims of relatives
must give way. We must choose rather to displease
those we love most upon earth, than to displease Him
who died for us on the cross.
The demand which our Lord makes upon us here is
peculiarly stringent and heart-searching. Yet it is a
wise and a necessary one. Experience shows, both in the
church at home, and in the mission-field abroad, that the
greatest foes to a man's soul are sometimes those of his
own house. It sometimes happens that the greatest
hindrance in the way of an awakened conscience, is the
opposition of relatives and friends. Ungodly fathers
cannot bear to see their sons " taking up new views"
of religion. Worldly mothers are vexed to see their
daughters unwilling to enter into the gaieties of the world,
A collision of opinion takes place frequently, as soon as
grace, enters into a family. And then comes the time
when the true Christian must remember the spirit of
our Lord's words in this passage. He must be willing
to offend his family, rather than offend Christ.
The line of duty in such cases is doubtless very pain-

168 EXPOSITORY THOUGHTS.
ful. It is a heavy cross to disagree with those we love,
and specially about spiritual things. But if this cross
be laid upon us, we must remember that firmness and
decision are true kindness. It can never be true love to
relatives to do wrong, in order to please them. And,
best of all, firmness accompanied by gentleness and con
sistency, in the long run of life, often brings its own re
ward. Thousands of Christians will bless God~at the
last day, that they had relatives and friends who chose
to displease them rather than Christ. That very decision
was the first thing that made them think seriously,,
and led finally to the conversion of their souls.
We learn secondly, from this passage, that those who
are thinking of following Christ should be warned to
" count the cost." This is a lesson which was intended
for the multitudes who followed our Lord without
thought and consideration, and was enforced by examples
drawn from building and from war. It is a lesson which
will be found useful in every age of the church.
It costs something to be a true Christian. Let that
never be forgotten. To be a mere nominal Christian,
and go to church, is cheap and easy work. But to hear
Christ's voice, and follow Christ, and believe in Christ,
and confess Christ, requires much self-denial. It will cost
us our sins, and our self-righteousness, and our ease, and
our worldliness. All — all must be given up. We must
fight an enemy who comes against us with twenty thou
sand followers. We must build a tower in troublous
times. Our Lord Jesus Christ would have us thoroughly
understand this. He bids us "count the cost."
Now, why did our Lord use this language ? Did He

LUKE, CHAP. XIV. 169
wish to discourage men from becoming His disciples ?
Did He mean to make the gate of life appear more nar
row than it is ? It is not difiicult to find an answer to
these questions. Our Lord spoke as He did to prevent
men following Him lightly and inconsiderately, from
mere animal feeling or temporary excitement, who in
time of temptation would fall away. He knew that
nothing does so much harm to the cause of true religion
as backsliding, and that nothing causes so much back
sliding as enlisting disciples without letting them know
what they take in hand. He had no desire to swell the
number of His followers by admitting soldiers who would '
fail in the hour of need. For this reason He raises a
warning voice. He bids all who think of taking service
with Him count the cost before they begin.
Well would it be for the Church and the world if the
ministers of Christ would always remember their Mas
ter's conduct in this passage. Often, — far too often, —
people are built up in self-deception, and encouraged
to think they are converted when in reality they are not
converted at all. Feelings are supposed to be faith.
Convictions are supposed to be grace. These things
ought not so to be. By all means let us encourage the
first beginnings of religion in a soul. But never let us
urge people forward without telling them what true
Christianity entails. Never let us hide from them the
battle and the toil. Let us say to them " come with us,"
— but let us also say, " count the cost."
We learn, lastly, from this passage, how miserable is
the condition of backsliders and apostates. This is a lesson
which is intimately connected with the preceding one,
8

170 EXPOSITORY THOUGHTS.
The necessity of " counting Abe cost" is enforced by a
picture of the consequences of neglecting to do so. The
man who has once made a profession of religion, but
has afterwards gone back from it, is like salt which has
" lost its savor." Such salt is comparatively useless.
" It is neither fit for the land, nor fit for the dunghill ;
but men cast it out." Yet the state of that salt is a
lively emblem of the state of a backslider. No wonder
that our Lord said, " He that hath ears to hear let him
hear." The truth which our Lord brings out in this place is
very painful, but very useful and needful to be known.
No man, be it remembered, is in so dangerous a state as
he who has once known the truth and professed to love
it, and has afterwards fallen away from his profession,
and gone back to the world. You can tell such a man
nothing that he does not know. You can show him no
doctrine that he has not heard. He has not sinned in
ignorance like many. He has gone away from Christ
with his eyes open. He has sinned against a known,
and not an unknown God. His case is well nigh despe
rate. All things are possible with God. Yet it is writ
ten, " It is impossible for those who were once enlight
ened,— -if they shall fall away, to renew them again unto
repentance." (Heb. vi. 4-6.)
Let us ponder these things well. The subject is one
which is not sufficiently considered. Let us never be
afraid of beginning to serve Christ. But let us begin
seriously, thoughtfully, and with a due consideration of
tbe step we take. And having once begun, let us pray
for grace that we may persevere, and never fall away.

LUKE, CHAP. XIV. 171
Notes. Luke XIV. 25—35.
25. — [ Great muUitudes...he turned and said, &c.] The conduct of
„our Lord on this occasion stands out in strong contrast to that of
many ministers of the Gospel, in the present day.
The temptation to admit people to full communion, and endorse
and approve them as true Christians, before they have given evi
dence of decided grace, is very strong. The inclination to set be
fore young enquirers the joys and comforts of the Gospel, without
any proportionate exhibition of the cross and the fight, requires
constant watching against.
The close imitation of our Lord's conduct in this passage
would probably greatly lessen the number of our commu
nicants. But it may be doubted whether we should not gain in
quality what we lost in quantity, and whether we should not be
freed, from many of those disgraceful backslidiugs, and gross
inconsistencies, which so often now-a-days bring discredit on
religion. It may be laid down as a general rule that communicants
cheaply admitted are worth httle, and that to call people Christians
upon lower terms than those which our Lord sets forth, iu the long
run does more harm than good.
26. — [GoTne to me, and hate not] The expression "hate," in this
verse, must evidently be taken comparatively. The following quo
tation from Pearce deserves reading.
" Besides the proof from Matt. x. 37, that the word ' hate'
here means ' love less,' it may be added, that in Matt. vi. 24, the
word ' hate' is used after the same manner. So also when
we read in Rom. ix. 13, ' Jacob have I loved, but Esau have I
hated,' the meaning is that I have loved Jacob more than
Esau. That this is no arbitrary interpretation of the word
' hate,' but one agreeable to the Hebrew idiom, appears from
what is said in Gen. xxix. 30, 31, where Leah being ' hated,' is
explained by Rachel being loved more than Leah. See alao
Deut. xxi. 15, IC, 17."
28.— [lb build a tower.] The following note from Doddridge de
serves readiag.
" The phrase, ' build a .tower,' naturally suggests to us the
idea of a more magnificent edifice, than our Lord's hearers
might probably think of on this occasion. It is plain that towers
we're frequently run up, probably of shght materials, to lodge
those who had the care of keeping vineyards or flocks ; and they
were built pretty high in proportion to their base, that they might
command the larger prospect."
There is reason in this comment, when we mark our Lord'a
words, " which of you."

172 EXPOSITORY THOUGHTS.
31. — [What king, cfcc] Some regard this " king" as an emblem of a
believei, and the king coming with " twenty thousand," as Satan.
I am quite unable to see this. Both here and in the preceding
three verses, I believe our Lord is only borrowing an illustration
from famihar subjects, and that we are not meant to look
further.
33. — [Forsaketh.] The Greek word so rendered is more commonly
translated, " bid fareweh," or " take leave." The meaning evi
dently is that a man cannot be Christ's disciple unless he is delib
erately prepared to give up everything for His sake, if need be,
and to encounter any enemy, and make any sacrifice.
34. — [Salt have lost its savor.] The following quotation from
Maundrell deserves reading. He is describing the valley of salt,
in his travels, and he says, " Along, on one side, there is a small
precipice, occasioned by the continual taking away of the salt I
broke a piece of it, of which the part exposed to the rain, sun, and
air, though it had the sparks and particles of salt, had completely
lost its savor. The inner part which was connected with the
rock, retained its savor."
Schottgen speaks of a species of salt in Judasa, brought from the
Dead Sea, and caUed bituminous salt, which was easily rendered
vapid, and of no other use but to " spread in a part of the temple,
on the pavement, to prevent shpping in wet weather."
This striking and solemn saying about the " salt which has lost
its savor," is found on no less than three distinct occasions in the
Gospels. (See Matt. v. 13, and Mark ix. 50.) The spiritual les
son of the passage is fearfully overlooked. The sinfulness of sins
against light and knowledge, and the possibility of being
given over to a reprobate mind, are points not sufiBoienfly
dwelt upon by preachers, or considered by hearers. Men seem
to forget that there is such a thing as an unpardonable sin, —
and that if salt has once lost its savor, it cannot be seasoned
again. I should not like to be mistaken in saying this. I cannot find
in Scripture any clear proof that there is any decreed reprobation.
I hold that the destruction of those who are lost is the consequence
of their own sins, and not of God's predestination. I beheve that
we have no right to say oi any sinner, that he is too bad to ba
saved. But the general teaching of the New Testament appears to
be that nothing is so displeasing to God as the misuse of knowl
edge, and the wilful turning away from truth once seen and
acknowledged, to the service of sin and the world. The Bible
teaches, in fait, that no sinner is so unhkely to be saved as the'
man who after making a high spiritual profession, falls away
and returns to the world, and no heart so unlikely to be changed

LUKE, CHAP. XV.

173

as tJ« heart which once professed to love the Gospel, but after
wards became cold and indifferent to it.
I can certainly testify, after sixten years' ministry, that by
far the most hopeless and painful deathbeds I have attended
have been those of backsliders. I have seen some such persons
go out of the world without hope, whose conscience really
appeared dead, buried and gone, and' on whom every truth and
doctrine, and argument appeared alike thrown away. They
seemed to have lost the power of feehng, and could only lie still
and despair. I fear the true account of such persons' state of
soul was the sentence of our Lord, on which I have now been
dwelling.

LUKE XV. 1—10.

1 Then drew near unto him all the
Publicans and sinners for to hear him,
2 And the Pharisees and Scribes
murmured, Jgying, This man reeeiv
eth sinners, and eatetii with them.
3 And he spake this parable unto
them, saying,
4 What man of you, having an
hundred sheep,if he lose one oftkem,
doth not leave the ninety and nine in
the wilderness, and go after that
which is lost, until he find it ?
5 And when he Imth found ii, he
Inyetb it on his shoulders, rejoicing.
6 And when he cometh home, he
calleth together Ms friends and neigh
bors,, saying unto them, Eejoie* with
me ; for 1 have found my sheep which
was lost.

7 I say unto you, tbat likewise joy
shall be in heaven over one sirner
that repenteth, more than over ninety
and nine just persous, which need no
repentance. 8 Either what woman having ten
pieces of silver, if she lose one piece,
doth not light a caudle, and sweep
the house, and seek diligently tiU she
find it ?
9 And when she hath found it,
she calleth her friends and her ueigli-
bors together, saying, Eejoice with
me ; for I have found the piece
which I had lost.
10 Likewise, I say unto you, there
is joy in the presence of the angels o**
God over one sinner that repenteth

The chapter which begins with these verses is well known
to Bible readers if any is in the Scriptures. Few chap
ters perhaps have done-more good to the souls of men.
Let us take heed that it does good to us.
We should first observe in these verses, the striking
testimony which was borne to our LordbyHis enemies. We
read that when " all the publicans and sinners drew near
to hear Him, the Scribes and Pharisees murmured, say
ing. This man reeeiveth sinners, and eateth with them.'

174 EXPOSITORY THOUGHTS.
¦ These words were evidently spoken with surprise and
scorn, and not with pleasure and admiration. These
ignorant guides of the Jews could not understand a
preacher of religion having anything to do with wicked
people ! Yet their words worked for good. The very
saying which was meant for a reproach was adopted by
the Lord Jesus as a true description of His office. It
led to His speaking three of the most instructive para
bles which ever fell from His lips.
The testimony of the Scribes and Pharisees was strictly
and literally true. The Lord Jesus is indeed one that
" reeeiveth sinners." He receives them to pardon them,
to sanctify them, and to make them meet for heaven.
It is His special office to do so. For this end He came
into the world. He came not to call the righteous, but
sinners to repentance. He came into the world to save
sinners. What He was upon earth He is now at the
right hand of God, and will be to all eternity. He is
emphatically the sinner's Friend.
Have we any sense of sin ? Do we feel bad, and
wicked, and guilty, and deserving of God's anger ? Is
the remembrance of our past lives bitter to us ? Does
the recollection of our past conduct make us ashamed ?
Then we are the very 'people who ought to apply to
Christ, just as we are, pleading nothing of our own,
making no useless delay. Christ will receive us gra
ciously, pardon us freely, and give us eternal life. He is
One that " reeeiveth sinners." Let us not be lost for
want of applying to Him that we may be saved.
We should observe, secondly, in these verses, the re-
mxirki Me figures xmder which our Lord describes His own

LUKE, CHAP. XV. 175
love totoards sinners. We read that in reply to the
taunting remark of His enemies He spoke three para
bles, — the parables of the lost sheep, the lost piece of
silver, and the prodigal son. The first two of these
parables are now before us. All three are meant to
illustrate one and the same truth. They all throw
strong light on Christ's willingness to save sinners.
Christ's love is an active, working love. Just as the
shepherd did not sit still bewailing his lost sheep, and
the woman did not sit still bewailing her lost money, so
our blessed Lord did not sit still in heaven pitying sin
ners. He left the glory which He had with the Father,
and bumbled Himself to be made in the likeness of man.
He came down into the world to seek and save that
which was lost. He never rested till He had made
atonement for our transgressions, brought in everlasting
righteousness, provided eternal redemption, and opened
a door of life to all who are willing to be saved.
Christ's love is a self-denying love. The shepherd
brought his lost sheep home on his own shoulders rather
than leave it in the wilderness. The woman lighted a
candle, and swept the house, and searched diligently, and
spared no pains, till she found her lost money. And just
so did Christ not spare Himself, when he undertook to
save sinners. " He endured the cross, despising the
shame." He "laid down His life for His friends." Greater
love than this cannot be shown. (John xv. 13. Heb. xii. 2-;^
Christ's love is a deep and mighty love. Just as the
shepherd rejoiced to find his sheep, and the woman to
find her money, so does the Lord Jesus rejoice to save
sinners. It is a real pleasure to Him to pluck them as

176 EXPOSITOEY THOUGHTS.
brands from the burning. It was His " meat and drink,"
when upon earth, to finish the work which He came to
do. He felt straitened in spirit till it was accomplished.
It is still His delight to show mercy. He is far more
willing to save sinners than sinners are to be saved.
Let us strive to know something of this love of Christ.
It is a love that truly passeth knowledge. It is unspeak
able and unsearchable. It is that on which we must
wholly rest our souls, if we would have peace in time
and glory in eternity. If we take comfort in our own
love to Christ, we are building on a sandy foundation.
But if we lean on Christ's love to us, we are on a rock.
We should observe, lastly, in these verses, the wide
encouragement which our Lord holds out to repentance.
We read these striking words, " Joy shall be in heaven
over one sinner that repenteth." We read the same
thought again after a few verses : " There is joy in the
presence of the angels of God over one sinner that repent
eth." The thing is doubled, to make doubt impossible.
The idea is repeated, in order to meet man's unbelief. ,
There are deep things in these sayings, beyond doubt.
Our poor weak minds are little able to understand how
the perfect joy of heaven can admit of increase. But
one thing, at any rate, stands out clearly on the face of
these expressions. There is an infinite willingness on .
God's part to receive sinners. However wicked a man
may have been, in the day that he really turns from his
wickedness and comes to God by Christ, God is well-
pleased. God has no pleasure in the death of him that
dieth, and God has pleasure in true repentance.
Let the man who is afraid to repent, consider well the

LUKE, CHAP. XV. 177
verses we are now looking at, and be afraid no more.
There is nothing on God's part to justify his fears. An
open door is set before him. A free pardon awaits him.
" If we confess our sins, God is faithful and just to for
give our sins, and cleanse us from all unrighteousness."
(1 John i. 8.)
Let the man who is ashamed to repent, consider these
verses, and cast shame aside. What though the world
mocks and jests at his repentance ? While man is mock
ing, angels are rejoicing. The very change which sinners
call foolishness, is a change which fills heaven with joy.
Have we repented ourselves ? This, after all, is the
principal question which concerns us. What shall it
profit us to know Christ's love, if we do not use it ? " If
ye know these things, happy are ye if ye do them."
(John xiii. 17.) Notes. Luke XV. 1 — 10.
1. — [Then drew near.] The Greek words so translated do not liter
ally mean a particular act at a particular time. They would be
more closely rendered, " And there were dravnng near." Alford
renders them, " were busied in drawing near," — " were continu
ally about Him." The beginning of this chapter, be it observed, is
an unbroken continuation of the last.
Let us mark the accessibleness and affability of our Lord's de
meanor in this expression. He was one of whom people were not
afraid. Such a demeanor is a great gift.
[All the publicans and sinners.] By the expression "all" we are
evidently meant to understand " all" in that particular neighbor
hood where our Lord at present was.
Let it be noted that no Gospel -^vriter gives so many instances
of our Lord's mercy to sinners as St Luke. It is supposed, with
much reason, that, this was intended for the encouragement of
Gentile converts, for whom his Gospel was specially written. Ob
serve, beside this chapter, Luke xviii. 10 ; xxiii. 34, 43. These
passages are all peculiar to St. Luke.
2. — [Mm-miired.] The Greek word here is only used- in one other

178 EXPOSITORY THOUGHTS.
place, — Luke xix. 7. It means hterally "murmured greatly,"
or " were constantiy murmuring" throughout the journey.
[This man reeeiveth sinners!] These words should be carefully
noted. They are the key note to the whole chapter. A constant
^ recollection of them throws light on the interpretation of all the
three parables which follow. The Pharisees found fauit with
our Lord for " inviting . sinners." Our Lord rephes, in effect, that
the thing which they found fault with was the very thing He came
on earth to do, and a thing of which He was not ashamed. He
came to do for sinners what the shepherd did for his lost sheep,
the woman did for her lost money, and the father did for the
prodigal son. As for His murmuring enemies, they were like the
elder brother of the prodigal son.
I am persuaded that remembrance of this expression is of
great importance in the chapter, and that many strange expla
nations of things in the chapter have been given by commenta
tors, for want of observing the expression. — The great object of
all the three parables is one and the same. They all three
exhibit the love and mercy of Christ towards sinners, but under
three different aspects. I hold with Bengel, tbat the lost sheep
represents the stupid, foolish sinner, — the lost piece of money
the sinner altogether ignorant of himself, — and the younger son
the daring and wilfiil sinner. But I also hold that the love
which goes after the sheep, seeks the money, and runs to meet
the prodigal, is ah through intended to represent the hve of
Christ. — I cannot assent to the view that the three parables were
meant to point to the work of the Three Persons of the Trinity,
I cannot hold the view of Bengel, Alford, and Stier, that " the
woman" represents the Holy Ghost, — and the view of Ambrose
and Wordswoith, that she represents the Church. Al these
ideas I beheve to be foreign to our Lord's intention when He
spoke the three parables. I consider that the right way to
view the three parables before us is to suppose that our
Lord's meaning was as follows : — " You blame me for receiving
sinners. I am not ashamed of it. I do receive them. I
came on earth for that very purpose. If you would know my
feeling towards sinners, mark the conduct of a shepherd seeking
a lost sheep, a woman seeking a lost piece of money, and a
kind father receiving a prodigfd son. In the love exhibited in
each of these three cases you have an emblem of my love to sin
ners."
i. — [ What man of you, <6c.] Both in this and the two following
verses, I must decUne assigning the allegorical meanings
to every part of the parable, which many commentators have
discovered. The two numbers, hundred, and ninety-nine, —
the wilderness, — the shepherd's laying the lost sheep on his
shoulders, — the home, — the friends and neighbors, — aU appear
to me to be subordinate' circumstances of the parable, which

LUKE, CHAP. XV. 179
were simply intended to illustrate one great leading truth, the
deep self-sacrificing love of Christ towards sinners, and the pleas
ure with which He saves them.
The beautiful fitness of the images chosen in the parable, is very
strildng. Our Lord speaks of Himself in the 10th chapter of St.
John, as the good Shepherd. — Isaiah says, in the 53d chapter of
his prophecy, "All we, like sheep, have gone astray."
?• — [I say unto you.] In this verse the Lord drops the language of
parables and declares to us a great truth.
[Lilcewise.] The Greek word thus rendered here, and at the
10th verse, is more commonly tianslated " so," or " even so."
[Joy shaU be in heaven.] The use of the fiiture tense in this ex
pression, has led some to think that our Lord is speaking of the
day of judgment, when the saved souls shaU be presented before
the Father with exceeding joy. I cannot see this. I believe that
our Lord simply means that when any sinner shall repent, at any
time in the history of the Church, his repentance will be regarded
with gladness in heaven, whatever murmuring there may be among
Pharisees on earth.
[One sinner.] The exceeding value of one soul, in God's sight,
appears in this expression. It also appears to overthrow the idea
entertained by some, that the lost sheep represents the whole
church of the elect, or the redeemed world.
Those who are cast down and dispirited in preaching and teach
ing, by apparently small success, should often think of this expres
sion, and the parallel one in the 10th verse. The value of one soul
is not enough considered.
[Ninety and nine just...no repentance.] This expression is remark
able, and has caused much difference of opinion among commen
tators. Five different explanations are given.
1. Some think that it means the angels who have never
sinned. 2. Some think that it means the glorified saints who can sin
no more;
3. Some think that it means hving saints who have not lost
baptismal purity.
4. Some think that it means the inhabitants of other worlds,
who have not fallen like man.
5. Some think that it means people who think themselves
righteous and just, like the Pharisees, and fancy they need no re
pentance. I believe the last to be the true view, and the others to be un
tenable. It is confirme I by Luke v. 32 ; xvi. 15 ; xvui. 9. Matt
ix. 13. Mark ii. 17.
Q.— {Either what woman.] Let us note both here and in tii9

180

EXPOSITORY -THOUGHTS.

last parab'.e, how simple and familiar our Lord's illustrations of
truth were. A shepherd, and a woman, are His chosen vehicles
to convey to our minds some idea of His care for sinners.
Both in this verse, and the following verse, I adhere to the view
expressed in the comments on the preceding parable. I decline
to assign allegorical meanings to the expressions used. The
woman, — the number ten, — the candle lighting, — the house, — the
sweeping, — ^the friends and neighbors, all appear to me nothing
more than subordinate circumstances in a story which is intended
to teach one great truth, Christ's care for sinners, and pleasure in
saving them.
Many commentators see much meaning in a " piece of silver"
being the type of the sinner. They dwell upon the image stamped
on the coin, as significant of the image of God, in whicJi man was
originally created. Those who wish to see how far this idea may
be worked out, will find it fully given in Ness's History and Mys
tery of the New Testament.
10. — [Joy...angels of God!] This expression seems to show that tho
salvation of sinners is a matter of deep interest to the angels, and
the recovery of each one carefully observed. This, be it remem
bered, is a very different thing from saying that angels can help
our souls.

LTJKE XV. 11—24

11 And he said, A certain man had
two sons :
12 And the younger of them said to
his father, Father, give me the por
tion of goods that falleth to me. Aud
he divided unto them his living.
13 And not many days after the
younger son gathered all together,
and took his journey into a far coun
try, and there wasted his substance
with riotous living.
14 And when he had spent all,
there arose a mighty femine in that
land ; and he began to be in want.
15 Aud he went aud joined himself
to a citizen of that country ; and he
sent him into his iields 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 liim.
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 perish with hunger I
18 I will arise and go to my father,

and will say unto him, Father, I
have sinned against heaven and be
fore theej
19 And am no more worthy to be
called thy son : make me as one of
thy hired servants.
20 And he arose, and came to his
father. But when he was yet a great
way off, bis father 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 tby sight, and am no more
worthy to te called thy son.
22 But the father said to his ser
vants. Bring forth the best robe, and
put it on bim ; and put a ring on his
hand, and shoes on his feet :
23 And bring hither the fatted calf,
and kill it ; and lot us eat, and be
merry :
24 For this my son was dead, and
is alive again ; 'he was lost, and ia.
found. And they began to be merry

LUKE, CHAP. XV. ISl
The parable before us is commonly known as the par
able of " the prodigal son." It may be truly called a
mighty spiritual picture. Unlike some of our Lord's par
ables, it does not convey to us one great lesson only, but
many. Every part of it is peculiarly rich in instruction.
We see, firstly, in this parable, a man following the
natural bent of his own heart. Our Lord shows us a
"younger son" making haste to set up for himself, going
far away from a kind father's house, and " wasting his
substance in riotous living."
We have in these words a faithful portrait of the
mind with which we are all born. This is our likeness.
We are all naturally proud and self-willed. We have
no pleasure in fellowship with God. We depart from
Him, and go afar off. We spend our time, and strength,
and faculties, and affections, on things that cannot profit.
The covetous man does it in one fashion, the slave of'
lusts and passions in another, the lover of pleasure' in
another. In one point only are all agreed. Like sheep,
we all naturally " go astray, and turn every one to his
own way." (Isai. liii. 6.) In the younger son's first
conduct we see the natural heart.
He that knows nothing of these things has yet much
to learn. He is spiritually blind. The eyes of his un
derstanding need to be opened. The worst ignorance in
the world is not to know ourselves. Happy is he who
has been delivered from tbe kingdom of darkness, and
been made acquainted with himself ! Of too many it
may be said, " They know not, neither will they under
stand. They walk on in darkness." (Psalm Ixxxii. 5.)
We see, secondly, in this parable, man finding out that

182 EXPOSITOBY THOUGHTS.
the ways of sin are hard, hy hitter experience. Our
Lord shows us ths younger son spending all his property
and reduced to want, — obliged to take service and "feed
swine," — so hungry that he is ready to eat swine's food,
and cared for by none.
These words describe a common case. Sin is a hard
master, and the servants of sin always find it out, sooner
or later, to their cost. Unconverted people are never
really happy. Under a profession of high spirits and
cheerfulness, they are often ill at ease within. Thou
sands of them are sick at heart, dissatisfied with them
selves, weary of their own ways, and thoroughly uncom
fortable. " There be many that say, who will show us
any good." " There is no peace, saith my Grod, to the
wicked." (Psa. iv. 6. Isaiah Ivii. 21.)
Let this truth sink down into our hearts. It is a
truth, however loudly unconverted people may deny it.
" The way of transgressors is hard." (Prov. xiii. 15.) The
secret wretchedness of natural man is exceedingly great.
There is a famine within, however much they may try
to conceal it. They are " in want." He tbat " soweth to
the flesh shall of the flesh reap corruption." !N"o wonder
that St. Paul said, "What profit bad ye in those things
whereof ye are now ashamed ?" (Gral. vi. 8. Eom. vL 21.)
We see, thirdly, in this parable, man awaking to a sense
of his natural state, andresolv'ingtorepent. Our Lord tells
us that the younger son " came to himself and said, how
many servants of my father have bread enough and to
spare, and I perish with hunger ? I will arise and go to
my father, and say unto him. Father, I. have sinned."
The thoughts of thousands are vividly painted in these-

LUKE, CHAP. XV. 183
words. Thousands have reasoned in this way, and are
saying such things to themselves every day. And we
must be thankful when we see such thoughts arise.
Thinking is not change of heart, but it may be the be
ginning of it. Conviction is not conversion, but it is one
step, at- any rate, in a right direction. The ruin of many
people's souls is simply this, that they never think at all.
One caution, however, must always be given. Men
must beware that they do not stop short in "thinking."
Good thoughts are all very well, but they are not saving
Christianity. If the younger son had never got beyond
thinking, he might have kept from home to the day of
his death.
We see, fourthly, in this parable, man turning to God
with true repentance and faith. Our Lord shows us the
younger son quitting the far country where he was, and
going back to his father's house, carrying into practice
the good intentions he had formed, and unreservedly con
fessing his sin. " He arose and went."
These words are a life-like outline of true repentance
and conversion. The man in whose heart a true work
of the Holy Ghost has begun, will never be content with
thinking and resolving. He will break off from sin. He
will come out from its fellowship. He will cease to do
evil. He will learn to do well. He will turn to God in
humble prayer. He will confess his iniquities. He will
not attempt to excuse his sins. He wilbsay with David,
" I acknowledge my transgression." He will say with
the pubhcan, " God be merciful to me a sinnei." (Psalm
Ii. 3. Luke xviii. 13.)
Let us beware of any repentance, falsely so called..

184 EXPOSITORY THOUGHTS.
which is not of this character. Action is the very life
of " repentance unto salvation." Feelings, and tears,
and remorse, and wishes, and resolutions, are all useless,
until they are accompanied by action and a change of
life. In fact they are worse than useless. Insensibly
they sear the conscience and harden the heart.
We see, fifthly, in this parable, the penitent man received
readily, pardoned freely, and completely accepted with
God. Our Lord shows us this, in this part of the younger
son's history, in the most touching manner. We read that
" When he was yet a long way off, his father saw him,
and had compassion, and ran, and fell on bis neck, and
kissed him. And the son said unto him. Father, I have
sinned against heaven and in thy sight, and am no more
worthy to be called tby son. But the father said to his
servants. Bring forth the best robe and put it on him,
and put a ring on his hand, and shoes on his feet. And
bring hither the fatted calf, and kill it, and let us eat and
be merry ; for this my son was dead and is alive again, he
was lost and is found. And they began to be merry."
More deeply affecting words than these, perhaps, were
never written. To comment on them seems almost need
less. It is like gilding refined gold, and painting the lily-
They show us in great broad letters the infinite love of
the Lord Jesus Christ towards sinners. They teach how
infinitely willing He is to receive aU who come to Him,
and how complete, and full, and immediate is the pardon
which He is ready to bestow. " By Him all that be
lieve are justified from all things." — " He is plenteous
in mercy." (Acts xiii. 39. Psalm Ixxxvi. 5.)
Let this boundless mercy of our Lord Jesus Christ be

LUKE, CHAP. XV. 185
graven deeply in our memories, and sink into our minds.
Let us never forget that He is One " that reeeiveth sin
ners." With Him and His mercy sinners ought to begin,
when they first begin to desire salvation. On Him and
His mercy saints must live, when they have been taught
to repent and believe. " The life which I live in the flesh,"
says St. Paul, " I live by the faith of the Son of God,
who loved me and gave Himself for me." (GaL ii. 20.)
Notes. Luke XV. 11—24.
11. — [A certain man had iwo sons.] Of all the parables in the New
Testament this is perhaps the most full and instructive. Of the
three in this chapter it is far the most striking. The first parable
concerns one sheep out of a hundred. The second concerns one
piece of money out of ten. The one before us concerns one son
out of two. We must not attach too much importance to these
numbers. But it is interesting to observe them.
It is common to regard the " father" in this parable as the type
of God the Father ; and the sons, as types of Jews and Gentiles.
I cannot assent to this view respecting the father. As to the sons,
I only remark, that it was not the primary idea in our Lord's
mind. I believe that the younger son was meant to be a type of all
unconverted sinners, and that his return to his father's house
was an emblem of true repentance. — I beheve that the father's
kind reception of his son was made to represent the Lord Jesus
Christ's kindness and love toward sinners who come to Him,
and the free and fuU pardon which He bestows on them. — I
beheve that the elder son was meant to be a type of aU narrow-
minded self-righteous people in every age of the Ohurch, and
specially of the Scribes and Pharisees, who " murmured" at our
Lord for receiving sinners. These are what I believe to be the
general lessons of the parable. So far I can go in interpreting it,
but no further.
I may as well say here, once for all, that I am unable to see
that the elder son represents the angels,- -or that the "citizen,"
with whom the younger son took service, is the devil, — or
the best robe, Christ's righteousness, — or the rmg, assurance
of pardon, — or tho shoes, grace to walk with God, — or the
servants, Christ's ministers,— or the fatted calf, the Lord's Supper.
All such interpretations are doubtiess very ingenious, and are
held by many. Maldonatus says wisely, " they are uncertain."

186 EXPOSITOEY THOUGHTS.
I content myself with remarking that I do not beheve they rep»
resent the mind of Christ. The parable contains a story which
strikingly illustrates Christ's love toward sinners. That story ig
told in the most striking manner, and is conveyed in imagery o^
the most graphic kind. But I am quite unable to see that every
part of the imagery employed was intended by our Lord" to bear a
spiritual meaning.
12. — [The younger of them said.] Let it be noted that the "younger
son" was the one who exhibited self-wiU, and love of independ
ence. This makes his conduct more reprehensible.
[Tliai falleth io me.] Parkhurst remarks, that "there is refer
ence here to the laws both of Jews and Romans. In this they
agreed that they did not aUow the father of a family the voluntary
distribution of his whole estate, but allotted a certain portion to
the younger son. (Deut. xxi. 16.) The young man, therefore,
only desired the immediate possession of that fortune which ac
cording to the common course of things, must in a few years
devolve to him."
13. — [With riotoiis living.] The word would be more literally ren
dered, " living riotously." The Greek word for " riotously," is
only used here. It means strictly " in such a way as to save
nothing, — wastefuUy."
14. — [A citizen of that -country!] Gill says that this means, " A
Pharisaical legal preacher." I cannot for a moment see this.
15. — [To feed swine!] Let it be remembered, that our Lord was
speaking to an . audience of Jews. They regarded swine, by the
law of Moses, as unclean animals. This circumstance of the story,
therefore, would probably convey to Jewish minds a most vivid
idea of the degraded condition to which the younger son was re
duced.
16. — [He would fain have filled!] Major says that this expression
does not mean that he desired and was unable to gratify his desire.
It rather signifies "He was glad — he was only too happy." See
the same expression in Luke xvi. 21.
[The htisks!] There seems httle doubt that these husks mean
the ftuit of a tree called the carob tree, common in the Levant, and
still used for feeding swine, but very unsuitable for the food of man.
It probably answers to the beech mast, which swine eat among
ourselves. [No man gave unto him!] This does not mean that " no man gave
him husks," as some have supposed. It only means, that " No man
gave him anything at all ; — he was entirely neglected by every
one."
17. — [Came to himself!] This expression has often called forth the
:emark that a man must come to himself, before he comes to ,God.

LUKE, CHAP. XV. 187
18. — [Against heaven and thee, &c.] This is a confession of sin against
God and man. It is one of the places in Scripture where "heaven,"
the place where God dwells, is used for God Himself See Daniel
iv. 26 ; and Matt. xxi. 25.
20. — [He arose and went] The remark is sometimes made that the
prodigal son's boldness in returning to his father's house, arose
from the fact that, fahen as he was, he was yet " a son." An
argument has been extracted from this circumstance in defence of
baptismal regeneration. Alford remarks, " he nowhere gives up
his sonship," and then gives the following quotation from Trench,
--' What is it that gives the sinner now a sure ground of confidence,
that, returning to God, he shah not be repelled, nor cast out ? —
The adoption of sonship which he renewed in Christ Jesus at his
baptism, and his faith that the gifts and calling of God are without
recall." I beheve the above argument to be erroneous. I cannot admit
that the parable before us gives any aid to the doctrine of baptis
mal regeneration. Parabolic expressions must never be strained
into proof of docrines. Those who see baptismal regeneration in
the prodigal son's expressions, "Father, I have sinned," and teU
us to remark that, bad as he was, the young man did not forget
his sonship, would do well to remember a twice- repeated expres
sion in the parable. Twice over we are told that before the
younger son came back he was " dead." Now to be dead is to be
without life, and to be without life is to need " being born again."
This is precisely what the younger son went through, — ^he was
dead, but he " lived again." If those who hold baptismal regen
eration will only concede that all unconverted sinners, whether
baptized or unbaptized, are " dead," we ask no more. But will
they do this ?
The plain truth is, that parables are not those portions of
Scripture to which we must turn for accurately-defined state
ments of docti'ine. To find baptismal regeneration in this
parable, is to turn entirely away from our Lord's intention in
speaking it.
[A great way off...ran...kissed!] These three expressions are
deeply touching. They bring out in strong rehef the difiiculty
with which a sinner turns to Christ, and the readiness and will
ingness of Christ to receive him.
21 .—{To be called thy son!] Let it be noted that the prodigal does
not finish the sentence which he had intended to address to his
father. The meaning of the omission probably is, that our Lord
desired to impress on us the father's readiness to receive him. He
did not allow him to finish his words, but interrupted him by ex
pressions of kindness.
22. — [The father said!] Let it be noted that the father does ,iio*

188 EXPOSITOEY THOUGHTS.
say a single word to his son about his profligacy and wickedness.
There is neither rebuke nor reproof for the past, nor gahing admo
nitions for the present, nor irritating advice for the future. The
one idea that is represented as fiUing his mind, is joy that his son
has come home. This is a striking fact.
[The best robe.] Some try to prove that this means that first
old robe which the younger son used to wear, before he left
his father's house. This is the view of Theophylact and Calovius.
The idea is untenable. Our translators have given the true
sense. [A ring.] This was a mark of honor, and confidence, and dis
tinction. See Gen. xii. 42 ; Ex. iii. 10 ; James u. 2.
[Shoes on his feet] This probably indicated that he was to be
regarded not as a servant, as he had thought once he might be; but
as a free man and a son. Prisoners and slaves were evidently
barefooted. (Isa. xx, 4.)
23. — [?!^e fatted calf] This expression means hterally, " the calf
— that fatted one," — one kept for a special occasion, a sacrifice or
a feast. SteUa, the Spanish Commentator, seems to have been ,much
annoyed by allegorical Commentators, in his day. He says on this
expression, with much quaint bluntaess, " If you ask me what
the fatted calf means, I reply that it means a calf, and nothing but
a calf."
24. — [ Was dead and is alive again.] Let this expression be care
fully noted. Though part of a parable, it is worthy of remark as
our Lord's language in describing the hfe of the prodigal son be
fore his repentance, and the change when he repented. The one
state was death. The other was hfe.
[They began to he merry.] The strong contrast between this ex
pression and the one at the end of the 14th verse ought not to be
overlooked. Unconverted, man begins to be "in want." Converted,'
he begins to be "happy."
In leaving this part of the parable, I feel it right to say, that I
fuUy admit that it may be taken in a national sense, and tiiat in
that sense it makes' exceUent divinity. The Gentile nations who
departed from God after the flood, and reaped darkness, misery,
and hard bondage under Satan, by their departure, may undoubt
edly be typified by the younger son.
Their repentance and return to God, through the preaching of
the Gospel after our Lord's ascension, may be typified by the
prodigal son's return to his father's house. The envy with which
the believing Gentiles were regarded by the Jews, may be typified
by the conduct of the elder son. The parable would ihen, as is
often the case, be a prophecy.

LUKE, CHAP. XV.

189

The words of our Lord are often so deep that they wiU admit
of a double meaning. So it may be here. The parable may be
interpreted both of nations and of individuals. All I maintain is,
that the individual personal interpretation of it is decidedly the
primary one which it ought to receive.

LUKE3 XV. 25—32.

25 Now bis elder eon was iu tbe
field : and as he oame and drew nigh
to the house, he heard music and
lancing. 26 And he called one of the ser
vants, and asked what these things
meant. 27 And he said unto him. Thy
brother is come ; and thy father hath
killed the fatted calf, because he hath
received him safe and sound.
28 And he was angry, and would
not go in : therefore came his father
out, and intreated him.
29 Aud he answering said to his
father, Lo, these many years do I

servo thee, neither transgressed 1 at
any time thy commandment : and yet
thou never gavest me a kid, that I
might make merry with my friends :
30 But as soon as this thy son was
come, which hath devoured thy liv
ing with harlots, thou hast kiUed for
him the fatted calf.
¦ 31 And he said unto him. Son,
tbou art ever with me, and all that I
have is thine.
32 It was meet that we should make
merry, and be glad : for this thy bro
ther was dead, and is alive again ;
and was lost, and is found.

These verses form the conclusion of the parable of the
prodigal son. They are far less well known than the
verses which go before them. But they were spoken by
the same lips which described the younger son's return
to his father's house. Like everything which those lips
spoke, they will be found deeply profitable.
We are taught, firstly, in this passage, how unkind
and ill-natured are the feelings of self-righteous men
towards sinners.
This is a lesson which our Lord conveys to us by de
scribing the conduct of the "elder brother" of the prodigal
son. He shows him to us "angry" and finding fault
because of the rejoicings over, his brother's return. He
shows him complaining that his father treated the return
ing prodigal too well, and that he himself had not been

190 EXPOSITORY THOUGHTS.
treated so well as his merits deserved. He shows him
utterly unable to share in the -joy which prevailed when
his younger brother came home, and giving away to ill-
natured and envious thoughts. It is a painful picture,
but a very instructive one.
For one thing, this elder brother is an exact picture of
the Jews of our Lord's times. They could not bear the
idea of their Gentile younger brother being made par
taker of their privileges. They would fain have excluded
him from God's favor. They steadily refused to see that
the Gentiles were to be fellow-heirs and partakers of
Christ with themselves. In all this they were precisely
acting the part of the " elder brother."
For another thing, the elder brother is an exact type
of the Scribes and Pharisees of our Lord's times. They
sbjected that our Lord received sinners and ate with
them. They murmured because He opened the door of
salvation to publicans and harlots. They would have
been better pleased if our Lord had confined His ministry
to them and their party, and had left the ignorant and
sinful entirely alone. Our Lord saw this state of things
clearly ; and never did He paint it with such graphic
power as in the picture of the " elder brother."
Last, but not least, the elder brother is an exact type
of a large class in the Ohurch of Christ in the present
day. There are thousands on every side who dislike a
free, full, unfettered Gospel to be preached. They are
always -complaining that ministers throw the door too
wide open, and that the doctrine of grace tends to pro
mote licentiousness. Whenever we come across such
persons, let us remember the passage we are now con-

LUKE, CHAP. XV. 191
sidering. Their voice is the voice of the " elder bro
ther." Let us beware of this spirit infecting our own hearts.
It arises partly from ignorance. Men begin by not seeing
their own sinfulness and unworthiness, and then they
fancy that they are much better than others, and that
nobody is worthy to be put by their side. — It arises
partly from want of charity. Men are wanting in kind
feeling towards others, and then they are unable to take
pleasure when others are saved. — Above all, it arises
from a thorough misunderstanding of the true nature
of gospel forgiveness. The man who really feels that we
all stand by grace and are all debtors, and that the best
of us has nothing to boast of, and has nothing which he
has not received, — such a man will not be found talking
like the "elder brother."
We are taught, secondly, in this passage, that the
conversion of any soul ought to be an occasion of Joy to
all who see it. Our Lord shows us this by putting the
following words into the mouth of the prodigal's father : —
" It was meet that we should make merry and be glad j
for this thy brother was dead and is alive again ; and
was lost, and is found."
The lesson of these words was primarily meant for the
Scribes and Pharisees. If their hearts had been in a
right state, they would never have murmured at our Lord
for receiving sinners. They would have remembered that
the worst of publicans and sinners were their own brethren,
and that if they themselves were different, it was grace
alone that had made the difference. They would have
been glad to see such helpless wanderers returning to the

192 EXPOSITORY THOUGHTS.
fold. They would have been thankful to see them plucked
as brands from the burning, and not cast away forever.
Of all these feelings, unhappily, they knew nothing.
Wrapped in their own self-righteousness they murmured"
and found fault, when in reality they ought to have
thanked God and rejoiced.
The lesson is one which we shall all do well to lay to
heart. Nothing ought to give us such true pleasure as
the conversion of souls. It makes angels rejoice in
heaven. It ought to make Christians rejoice on earth.
What if those who are converted were lately the vilest of
the vile ? What if they have served sin and Satan for
many long years, and wasted their substance in riotous
living.!' It matters nothing. — " Has grace come into their
hearts ? Are they truly penitent ? Have they come
back to their father's house ? Are they new creatures ia
Christ Jesus ? Are the dead made alive and the lost
found ?" — These are the only questions we have any right
to ask. If they can be answered satisfactorily we ought
to rejoice and be glad. Let the worldly, if they please,
mock and sneer at such conversions. Let the self-
righteous, if they will, murmur and find fault, and deny
the reality of all great and sudden changes. But let the
Christian who reads the words of Christ in this chapter, re
member them and act upon them. Let him thank God
and be merry. Let him praise God tbat one more soul
is saved. Let him say, " this my brother was dead and
is alive again ; and was lost, and is found."
What are our own feelings on the subject ? This
after all is the question that concerns us most. The man
who can take deep interest in politics, or field-sportSj or

LUKE, CHAP. XV. 193
money-making, or farming, but none in the conversion
of souls, is no true Christian. He is himself " dead"
and must be made " alive again." He is himself " lost"
and must be " found." Notes. Luke XV. 25—32.
25. — [Ms elder son.] The part of the parable which begins hero
was evidently intended to apply to the Scribes and Pharisees
who " murmured" at our Lord because he " received sinners."
The unkindness, moroseness, and self-sufficiency of the elder
son, are an exact type of the spirit manifested by those who
found fault with our Lord for showing kindness to publicans and
sinners. It is important to keep this point clearly in view. It furnishes
a clue to a right understanding of the whole passage. The elder
son represents the Pharisee.
[Music and dancing.] Some commentators have carefully dwelt
on this expression, and have hinted, not obscurely, that it sanctions
recreations and amusements from which many Christians think it
better to abstain. Stier exclaims, "A Note for the Pietists 1"
Alford says more gravely, " Would these festal employments have
been mentioned by our Lord on so solemn and blessed an occasion,
if they reaUy come among those works of the devil which He came
into the world to destroy ?"
'- I can see no force in arguments of this kind. There is not the
slightest proof that the dancing referred to in this place was at all
hke the dancing of modern times. There is no proof that it was
at night, or that it was a dance of men and women mingled to
gether. Until these things can be proved, such comments on the
verse before us are much to be regretted. I am not aware of any
Christian objecting to music. Dancing, as it is conducted in mod
ern times, many excehent Christians object to, and, I frankly say, I
think with good reason.
28. — [He was angry.] Let those who think the elder son was a gooi>
man notice this expression, as weU as those in the following verse.
It is just the counterpart of the " murmuring" of the Scribes and
Pharisees at the beginning of the chapter.
[Hhtreated.] The kindness of the father's character appears once
mora in this expression. He might have rebuked his ill-natured
son. He only entreats him.
29. — [Neither transgressed...at any time.] Let this expression ba
carefully noted. It' is precisely the spirit of the Pharisee, " I
am not as other men, — or even as this publican." It showa
clearly that the elder son cannot fairly be regarded as a weak
9

194 EXPOSITORY TH0U6HTS.
believer. He is a type of the self-righteous, ignorant moralist, who
cannot bear the doctrine of salvation by grace, or endure the idea
of great sinners being completely pardoned and put on a level
with himself.
[Thou never gavest me a kid, <&c.] The spirit of this expression
should be noted. It is the thanklessness of a proud, conceited per
son, who thinks that nothing is too good for him, and tbat he is
never treated so weU as he really deserves.
30. — [This thy son.] Mark the ill-natured tone of these words. He
is speaking of his own brother. He calls him " this thy son." It
is an expression of scorn and contempt, hke " this publican" in
Luke xvui. 11.
[With harlots.] Let this expression be noted. The fact as
serted is an addition to the younger son's unhappy profligacy,
which we hear of for the first time. It may possibly have been
true, but it is evidently brought forward here with an uncharit
able intention, and in a contemptuous manner.
[Thou hast killed the fatted calf!] This expression should be
compared with the beginning of the chapter. The Pharisee said,
" This man reeeiveth sinners and eateth with them." The elder
son's words here are an exact counterpart to this charge. " Thou
hast not only received thy sinful son, but hast even made a feast
for him, and eaten witii him."
31. — [/Sbra, thou art ever with me, and all..,thine.] These words have
made some persons suppose that the elder son is the type of an
erring believer, who is stumbled by seeing great sinners pardoned,
but who has never departed from grace himself. This idea is
untenable. We. are not reading a conversation between a child
of God and his heavenly Father. We are simply reading an inci
dent in a story which is intended to show Christ's love towards
sinners, and the ignorance of those who are stumbled by ife- The
words show us no doubt that the elder son had always hved
a steady life compared to his brother's, and that his father
had never denied him anything. But they entirely- fail to show
that he was humble, charitable, or acquainted with his own heart,
notwithstanding aU the jirivileges he enjoyed. The words in short -
show that the elder son had no right to complain of his father,
but they do not show that the father had no right .to complain of
him.
32. — [It was meet, Sc] This verse concludes the argument of the
other chapter, and sums up the case between our Lord and Hia
self-righteous enemies, the Scribes and Pharisees. Whatever the
elder son might say, he could not deny these two great facts, His ;
brother, who a short _time ago had been as one dead, was aUve
again. He was lost : be was now found. Before these facts all
envious and murmuring feehngs ought to go down. It was meet
to make merry and be glad.

LUKE, CHAP. XVL

195

The apphcation of the words to the case of our Lord's hearers
is clear and plain. However much the Pharisees might murmur
at Him for receiving sinners, they must confess it was better for
sinners to be saved than lost. If publicans and sinners were made
,alive unto God through His ministry, the Pharisees, if they had had
a right spirit, would have been glad. Instead of finding fault they
would have been thankful. Instead of murmuring they would
have rejoiced.
, Let us observe the difference between the way in which the
elder brother and the father speak of the prodigal son. The elder
brother says, " this thy son," as if he was not his own brother.
The father says, " this thy brother," to remind him of his relation
ship. If we take the secondary, or national view, of the parable, the
application of it is not difficult. It rebukes the Jews for their
unwillingness to see the Gentiles brought into the Church of
Christ, and m&de partakers of the Gospel. The elder brother is
a picture of the Jews of St. Paul's time, disliking the conversion
of the Gentiles, and " forbidding him to sp^ak to them." (1 Thess.
ii. 16.) In this point of view, unhappily, the parable is again a
prophecy. Our Jewish elder brother still stands without aud re
fuses to come in.

LUKE XVL 1—12.

1 And he said- also unto his disci
ples. 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 I hear this of
thee ! give an account of thy steward
ship ; for thou mayest be no longer
steward. 3 Then tbe steward said within
himself. What shall I do ? for my lord
taketh away from me the stewardship:
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 him, and said
unto the first. How much owest thou
unto my lord ?
6 And he said. An hundred meas
ures of oil. And hs said unto him,
Take tby bill, and sit down quickly,
and write fifty.
7 Theu said he to another. And

how much owest thou ? And he said,
An hundred measures of wheat.
And be said unto him, Take tby
bill, and write fourscore.
8 And the lord commended the
unjust steward, because he had done
wisely: for the children of this world
are in their generation wiser than the
children of hght.
9- And I say unto you. Make to
yourselves friends of the mammon
of unrighteousness ; that, when ye
fail, they may receive you into ever
lasting habitations.
10 He that is faithful in that which
is least is faithful also in much : and
he that is unjust iu the least is un
just also in much.
11 If therefore ye have not been
faithful in the umighteous mammon,
who will commit to your trust the
true riohes f
12 And if ye have not been faith
ful in that which is another man's,
who shall give yon that which is youi
own?

196 EXPOSITORY THOUGHTS.
The passage we have nowread is a difiScult one.' There
are knots in it which perhaps will never be untied, until
the Lord comes again. We might reasonably expect
that a book written by inspiration, as the Bible is,
would contain things hard to be understood. The fault
lies not in the book, but in our own feeble understand
ings. If we learn nothing else from the passage before
us, let us learn humility.
Let us beware, in the first place, that we do not draw
from these verses lessons which they were never meant
to teach.
The steward, whom our Lord describes, is not set be
fore us as a pattern of morality. He is distinctly called
the " unjust steward." The Lord Jesus never meant to
sanction dishonesty, and unfair dealing between man
and man. This steward cheated his master, and broke
the eighth commandment. — His master was struck with
his cunning and forethought, when he heard of it, and
"commended" him, as a shrewd and far-seeing man.
But there is no proof that his master was pleased with
bis conduct. Above all, there is not a word to show
that the man was praised by Christ. In short, in his
treatment of his master, the steward is a beacon to be
avoided, and not a pattern to be followed.
The caution, now laid down, is very necessary. Com-
, mercial dishonesty is unhappily very common in these
latter days. Fair dealing between man and man is in
creasingly rare. Men do things in the way of business,
which will not stand the test of the Bible. In " making
haste to be rich," thousands are continually committing
actions which are not strictly innocent. (Prov. xxviii. 20.)

LUKE, CHAP. XVI. 197
Sharpness and smartness, in bargaining, and buying.
and selling, and pushing trade, are often covering over
things that ought not to be. The generation of "the
unjust steward" is still a very large one. Let us not for
get this. Whenever we do to others what we would not
like others tp do to us, we may be sure, whatever the
world may say, that we are wrong in the sight of Christ.
Let us observe, in the second place, that one princi
pal lesson of the parable before us, is the wisdom of
providing against coming evil.
The conduct of the unjust steward, when he received
notice to quit his place, was undeniably dexterous and
politic. Dishonest as he was in striking off from the bills
of debtors anything that was due to his master,he certainly
by so doing made for himself friends. Wicked as he was,
he had an eye to the future. Disgraceful as his measures
were, he provided well for himself. He did not sit still in
idleness, and see himself reduced to poverty without a
struggle. He schemed, and planned, and contrived, and
boldly carried his plans into execution. And the result
was that when he lost one home he secured another.
What a striking contrast between the steward's con
duct about his earthly prospects, and the conduct of most
men about their souls ! In this general point of view,
and in this only,the steward sets us all an example which
we should do well to follow. Like him, we should look
far forward to things to come. Like him, we should pro
vide against the day when we shall have to leave our pre
sent habitation. Like Mm, we should secure "a house in
heaven," which may be our home, when we put off our
earthly tabernacle of the body. (2 Cor. v. 1.) Like him,

198 EXPOSITORY THOUGHTS.
we should use all means to provide for ourselves ever
lasting habitations.
The parable, in this point of view, is deeply instruc
tive. It may well raise within us great searchings of
heart. The diligence of worldly men about tbe things of
time, should put to shame the coldness of professing
Christians about the things of eternity. The zeal and
pertinacity of men of business in compassing sea and
land to get earthly treasures, may well reprove the slack
ness and indolence of believers about treasures in heaven.
The words of our Lord are indeed weighty and solemn,
" The children of this world are in their generation wiser
than the children of light." May these words sink into
our hearts and bear fruit in our lives !
Let us notice, lastly, in this passage, the remarkable
expressions which our Lord uses about little things, in close
connection with the parable of the unjust steward. We
read that He said, " He that is faithful in that which is
least, is faithful also in much : and be that is unjust in
the least, is unjust also in much."
Our Lord here teaches us tbe great importance of
strict faithfulness about " little things." He guards us
against supposing that such conduct about money as that
of the unjust steward, ought ever to be considered a
light and trifling thing among Christians. He would
have us know that " little things" are the best test of
character ;— and tbat unfaithfulness about "little things"
is the symptom of a bad state of heart.-^He did not mean,
of course, that honesty about money can justify our souls,
or put away sin. But He did mean that dishonesty
about money is a sure sign of a heart not being " right in

LUKE, CHAP. XVL 199
the sight of God." The man who is not dealing hon
estly with the gold and silver of this world, can never
be one who has true riches in heaven. " If ye have not
been faithful in that which is another man's, who shall
give you that which is your own ?"
The doctrine laid down by our Lord in this place, de
serves most serious consideration in the present day. An
idea appears to prevail in some men's minds, that true
religion may be separated from common honesty, and
that soundness about matters of doctrine may cover over
swindling and cheating in matters of practice ! Against
this wretched idea our Lord's words were a plain pro
test. Against this idea let us watch and be on our
guard. Let us contend earnestly for the glorious doc
trines of salvation by grace, and justification by faith.
But let us never allow ourselves to suppose that true re
ligion sanctions any trifling with the second table of the
law. Let us never forget for a moment, that true faith
will always be known by its fruits. We may be very
sure that where there is no honesty, there is no grace.
Notes. Ltike XVL 1—12.
L — [And he said...to his disciples.] The parable of the unjust steward
is notoriously full of difficulties. The curious diversity of the ex
planations of it which have been given is sufficient to prove this.
Those who vrish to examine some of these explanations fully,
will find them in Trench on Parables. I can only briefly refer to
them. Pearce thinks that the " rich man" means God, and that ever •
man is His steward.
Sohleiermaoher thinks that the rich man represents the Eomans,
the steward the pubhcans, and the debtor the Jewish nation, — and
that our Lord's object was to vindicate the pubhcans, and prove
their kindness to their countrymen,
Anselm and others, think that the rich man means God, and

200 EXPOSITORY THOUGHTS.
the steward ah true penitents,— and that the steward's lowering
the bills represents the first actions of repentance and charity.-
Vitringa thinks that the rich man means God, and the steward
une Pharisees, — that the accusation against the steward means, the
charges of thp prophets and of Christ, — and that the lowering of
the bills means the effort made by the Pharisees to retain their
position by lowering the standard of righteousness.
Jerome records an opinion ascribed to Theophilus, that the
unjust steward is the Apostie Paul, who was thrust out of Judaism,
— and then made himself friends by preaching the Gospel.
Gaudentius, Bishop of Brescia, and Olshausen think that the
unjust steward is the devil, and the creditors, whom he makes his
fnends, mankind.
Some have thought that the unjust steward represents Ponti'us
Pilate or Judas Iscariot.
Many think that the parable is nothing more than an earnest
exhortation to liberal almsgiving. This is the view of Irenreus,
Augustine, Athanasius, Theophylact, Erasmus, Calvin, and Luther.
Luther says, " It is a sermon on good works, and especially against
avarice, that men abuse not wealth, but therewith help poor and
needy people."
I shall not discuss these opinions. I wHl only say that I cannot
assent to any of them. Some seem to me very fanciful. All seem
to me more or less untenable or defective. My own opinion shall
be summed up in a few general remarks.
(A.) In interpreting this parable, we should carefully observe
to whom it was addressed. It was not spoken to the " Scribes
and Pharisees," hke tbe three last parables, but " to the disciples."
They had heard a lesson to the proud and self-righteous. Now let
them hear a lesson for themselves.
(B.) The connection between the parable of the unjust
steward, and tiiat of the prodigal son, which it immediately
follows, is probably something of this kind. The disciples had
heard of one who sinned by wasting money. They should now
hear of one who sinned by dishonesty. — They had heard of one
who by carelessness squandered all his property and lost all his
friends. Let them now hear of one who, by cunning manage
ment of- money, made friends, and secured himself a home.
— They had heard of the wickedness of riotous hving. Let
them now hear of another kind of wickedness no less abominable
in God's sight, dishonesty, cheating, and fraud.— They had
hearji the sins of Pharisees denounced and exposed. Let them
now hear an exposm-e of the sins of impenitent and extortionate
pubhcans. — They had heard what Pharisees ought to do, — to
rejoice at the conversion of sinners. Let them now hear what

LUKE-, CHAP, XVL 201
pubhcans ought to do, — to be faithful in money matters, and to
make themselves friends by a right use of their wealth.
These, or some of them, appear to me the connecting links be
tween the parable before us, and the preceding chapter. It looks
to me hke a caution to our Lord's " disciples." They were not to
suppose that all pubhcans were right in the Lord's eyes, or that
the sins of pubhcans were not noticed by Him as weh as the sins
of Pharisees.
(C.) The rich man and the steward and the debtors do not ap
pear to me to be allegorical persons. I regard them as actors in
the story, which our Lord is telling ; but I cannot think that they
were intended to represent any particular persons.
(D). The gTeat lessons which the parable is intended to con
vey, appear to me to be three.^ — The first is the wisdom of provid
ing against the future. This is taught by tbe story of a rich man's
¦ steward, who by a wicked contrivance secured himself a home
when he lost his office. If a wicked man can do this for an earthly
home, and in a wicked way, how much more ought a righteous
man to provide for himself a heavenly home, in a lawful way ? — -
The second lesson is the importance of using money rightly.^. By
prudent management of money, however dishonest, the unjust
steward made himself friends. Let the disciples follow his exam
ple, but in an honest and righteous manner. — The third lesson is
the importance of faithfulness in the least affairs of business, as a
test of character. The dishonesty of the steward showed plainly
the state of his heart. Let the disciples remember that unfaith
fulness in money transactions, is a sure evidence of a rotten state
of soul. The cheating publican who persevered in dishonesty, and
the self-righteous Pharisee who trusted in his own goodness, were
both alike in one respect. They were both unfit for the kingdom
of God.
[A steward.] The steward in this parable seems to have been
an agent, who received his master's rents, which were paid in kind
and not in money, and through whose hands all his master's re
ceipts passed,
[ Was accused.] The word so translated is only found in this
place in the New Testament. It is the root of the word " devil."
The word devil means " accuser." It does not however mean in
this place that the steward was falsely accused. On the contrary,
his own language seems clearly to show that he felt the accusa
tion to be just, and incapable of refutation. (
2 — [Ihou mayest he.] The expression so rendered means literally,
" Thou wilt not be able to be steward any longer." — It is impos
sible that thou canst be. I cannot allow thee.
i. — [I am resolved.] The Greek word so translated means literally
" I have known." — I know what I wiU do.

202 EXPOSITORY THOUGHTS.
[They may receive me.] "Let it be noted that the expression
" they" is here used generally and indefinitely. We are not told
to whom it is applied.' Precisely the same expression -wUl be found
in the ninth verse.
6. — [An hundred...fifty.] The dishonesty of the steward, we should
observe, consisted in this : — ^He struck off part of what was due
to his master. He remitted debts \>-hich were lawfuUy due to his
lord. Instead of attending to his employer's interest,, he robbed
him, and made a present to his debtors. His master apparently
had no means of checking this dishonesty. If his steward told
liim that a debtor only owed him one half, or one fifth, of his real
debt, he could apparently only take it for granted that the states
ment was correct.
[Of oil] We should remember that olive oil was largely used
in eastern countries, and formed a large portion of the annual pro
duce of the land.
8. — [The lord commended.] Let it be always noted in reading this
parable, that the expression " lord" here, does not mean the Lord
Jesus Christ. It is the " master or lord" of the unjust steward.
He saw the result of the steward's schemes, in his reception at
his creditors' houses. It is not, however, quite clear that he saw
that he himself had been cheated.
Compare with this expression the words of David, " Men wih
praise thee when thou doest well unto thyselC" (Psa. xlix. 18.)
Perhaps it is weh to mention here, that some think the dealings
of the steward with his lord's debtors were not really so dishonest
and fraudulent as they appear to us in the present day. They say
that this steward had a plenary power to remit or abate part of the
debts due to his master, and tiiat he simply exercised this power
at a time when it very much promoted his own interests. If this
explanation were true it would certainly account for tiie absence
of angry expressions on the part of the master. But it is an ex
planation which is slenderly supported.
[The unjust steward!] The Greek words here are remarkable.
They mean hterally the "steward of unrighteousness." The ex
pression translated tho " unjust judge," in Luke xviu. 6, is pre
cisely similar.
[Done wisely!] The word translated " wisely," might have
been better rendered " prudently." The wisdom commended in
the steward, is wisdom in attending to his own interests. It is
not wisdom unto salvation. The Greek adjective of the adverb
" wisely," is the very word that is used in the Septuagint about
the serpent in Genesis iii. 1 : " He was more ' subtle' than aU tho
beasts." [Children of the world!] This expression means worldly
people ; and^ the opposite expression, " children of light," means

LUKE, LriAP. XVI, 203
godly people, people who follow the light, aud walk in the light
See John xii. 36 : Ephes. v. 8. Compare also Luke vii. 35.
[In their generation ujiser.] The meaning of this expression is,
" The children of tiiis world are wiser toward their generation—
that is, in what relates to this world — tiian the children of light
are towards their generation — that is, in what relatas to the king
dom of God." It might even be rendered more closely, " The
children of this world are wiser toward their own generation, that
is, in their intercourse with worldly people like themselves, — than
the children of Hght are in their intercourse with their own
brethren."
9. — [Make to yourselves friends, &c.] The meaning of this saying of
our Lord's, is often mueh misunderstood. " The true sense of it I
believe to be as follows, " Make to youi-selves friends with your
money, — by a right use of it, — ^in order that when ye die, ye may
be received into everlasting habitations."
[Friends.] This question is often raised, who these friends are,
whom we are to " make" in hfe, and to be " received by" in
death. Some have thought the Three persons of the Trinity are
intended, — some the angels, — and some the people to whom our
money has done good.
I cannot assent to any of these three views. The expression
appears to me to be general and indefinite, and to be borrowed
from the conduct of the unjust steward, in order to make the les
son more pointed. The meaning seems to me to be no more than
this, " Use your money with an eye to the future, as the steward
did his. Spend your money in such a way that your expenditure
shall be a friend to" you, and not a witness against you in another
world." [The mammon of unrighteousness.] This is a very remarkable
expression. It means " riches." But why " riches" are so called in
this chapter and nowhere else in the Bible, we do not know.
The word " mammon" is Syriac ; or, according to Augustine,
Punic. It means, all are agreed, riches or gain. Some think
that it was a name given to the god of riches. But this is ques
tionable. The expression, " riches of unrighteousness," is very peculiar
Some think that our Lord meant " riches acquired unrighteously,"
Hke " treasures of wickedness." (Prov. x. 2.)— Some think that
He meant " riohes which in the nature of things can never be got
without some unrighteousness of sin." — Some think that He meant
" uncertain, unstable riches." — This last, compared with the expres
sion, "true riches," in the 11th verse, appears mosthkely tobethe
true meaning. Pearce quotes in support of this view, John vii.
18, and 2 Thes. u. 12. Compare 1 Tim. vi. 17.
['When ye fail!] This expression evidently means, "when ye
die." It is very pecuhar, and the Greek word is only found in thii
sense here. It is the root of our Enghsh word " echpse."

204 EXPOSITORY THOUGHTS. '
[They may receive you.] I cannot believe that this expression
refers either to the Trinity, the angels, or the persons whom we
have helped with our money. I regard it £is indefinite, and signi
fying only, " Te may be received." The same sort of expression
is found in Matt i. 23, v. 15 ; Luke xii. 20 ; Acts vii. 6; 1 Thess.
V. 3 ; Eev. vi. 4.
[Everlasting habitations.] This expression must evidently mean
heaven. The word translated " habitations," is translated " taber
nacles" in every other place where it is found in the New Tes
tament. In leaving this verse, I will mention two cautions which
should always be remembered in interpreting it — On the one
hand let us beware of supposing that by any use of money
we can purchase to ourselves God's favor and the pardon of our
sins. Heaven is not to be bought Any such interpretation of
the verse is most unscriptural. — On the other hand, let us beware
of shutting our eyes against the doctrine which the verse unmis
takeably contains. That doctrine plainly is, that a right use of our
money in this world, from right motives, wUl be for our benefit
in the world to come. It wUl not justify us. It wih not bear the
severity of God's judgment, any more than other good works.
But it shall be an evidence of our grace, which shall befriend our
souls. There is such a thing as "laying up treasure in heaven,"
.and "laying up a good foundation against the time to come."
(Matt vi. 20; 1 Tim. vi. 19.)
10. — [Faithful...least...much.] This verse seems to be used in a prover
bial way. It is an acknowledged truth, that a man's conduct in
httle things is a sure test of what he is likely to do in great things,
and that when a man is unfaithful in small matters, we do not ex-
-pect him to be faithful in important ones. The apphcation of tliis
principle is made in the two fohowing verses.
H. — [If thereforc.not been faithful] The argument in this and
the following verse is one and the same, though the expressions
are different. The " unrighteous mammon" here means "money."
The "true riches" mean treasure in heaven. The doctrine is,
that he who is dishonest and unfaithful in the discharge of hia
duties on earth, must not expect to have heavenly treasure, or to
be saved.
12.^ — [That which is another man's.] The argument in this verse
is like that of the preceding one. — Money is called " that which
is another man's," because it passes from one to another, and is
never our own long.— Eternal Hfe is called " that which is your
own," because it is the only property which endures for ever.
Everything else that we have is only a loan from God, and may be
withdrawn any day. Grace and peace once given are an ever
lasting possession. Once ours they are ours to all eternity.

LUKE, CHAP. XVI.

205

LUEE XVL 13—18.

13 No servant can serve two mtts-
ters : for either he will hate the one,
and love the other ; or else he will hold
to the one, and despise the other. Ye
cannot serve God and mammon.
14 And the Pharisees also, who were
covetous, heard all these things : aud
they derided him.
15 And he said unto them. Ye are
they which justify yourselves before
men : but God knoweth your hearts :
for that which is highly esteemed
among men is abomination iu the

sight of God.
16 The law and the prophets were
until John : since that time the king
dom of God is preached, and every
man presseth into it.
17 Aud 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, commit-
teth adultery: andwbosoever marrieth
her that is put away from Tier husband
oommittetn adultery.

These verses teach us, firstly, the uselessness of attempt
ing to serve God with a divided heart. Our Lord Jesus
Christ says, " No servant can serve two masters : for
either he will hate the one and love tbe other : or else
he will hold to the one and despise the "other. Ye can
not serve God and mammon."
The truth here propounded by our Lord appears, at
first sight, too obvious to admit of being disputed. And
yet the very attempt which is here declared to be useless
is constantly being made by many in the matter of their
souls. Thousands on every side are continually trying to
do the thing which Christ pronounces impossible. They
are endeavoring to be friends of the world and friends
of God at the same time. Their consciences are so far
enlightened, that they feel they must have some religion.
But their affections are so chained down to earthly
things, that they never come up to the mark of being
true Christians. And hence they live in a state of
constant discomfort. They have too much religion to be
happy in the world, and they have too much of the world
in their hearts to be happy in their religion. In short,
they waste their time in laboring to do that which can-

206 EXPOSITORY THOUGHTS.
not be done. They are striving to " serve G^d and
mammon." He that desires to bs a happy Christian, will do well
to ponder our Lord's sayings in this verse. There is per
haps no point on which the experience of all God's saints,^..
is more uniform than this, that decision is the secret of
comfort in Christ's service. It is the half-hearted Chris
tian who brings up an evil report of the good land. The
more thoroughly we give ourselves to Christ, the more
sensibly shall we feel within " the peace of God which
passeth all understanding." (Phil. iv. 7.) The more en
tirely we live,not to ourselves,butto Him who died for us,
the more powerfully shall we realize what it is to have "joy
and peace in believing." -(Eom. xv. 13.) If it is worth
while to serve Christ at all, let us serve Him with all our
heart, and soul, and mind and strength. Life, eternal life,
after all, is the matter at stake, no less than happiness."
If we cannot make up our minds to give up everything
for Christ's sake, we must not expect Christ to own us
at the last day. He will have all our hearts or none.
" Whosoever will be a friend of the world is the enemy
of God." (James iv. 4) The end of undecided and
half-hearted Christians will be to be cast out forever.
These verses teach us, secondly, hoiv loidely different
is the estimate set on things hy man from that which is
set on things by God. Our Lord Jesus Christ declares
this in a severe rebuke which he addresses to the cove
tous Pharisees who derided Him. He says, " Ye are they
which justify yourselves before men ; but God knoweth
your hearts : for that which is highly esteemed among
men is abomination in the sight of God."

¦» •"¦>»

LUKE, CHAP. XVI. 207
The truth of this solemn saying appears on every side
of us. We have only to look round the world and mark
the things on which most men set their affections, in
order to see it proved in a hundred ways. Eiches, and
honors, and rank, and pleasure, are the chief objects for
which the greater part of mankind are living. Yet these
are the very things which God declares to be "vanity,"
and of the love of which He warns us to beware ! Pray
ing, and Bible-reading, and holy living, a^d repentance,
and faith, and grace, and communion with God, are
things for which few care at all. Yet these are the very
things which God in His Bible is ever urging on our at
tention ! — The disagreement is glaring, painful, and
appalling. What God calls good, that man calls evil !
What God calls evil, that man calls good !
Whose words, after all, are true ? Whose estimate is
correct ? Whose judgment will stand at the last day ?
By whose standard will all be tried, before they receive
their eternal sentence ? Before whose bar will the
current opinions of the world be tested and weighed at
last ? These are the only questions which ought to in
fluence our conduct ; and to these questions the Bible
returns a plain answer. The counsel of the Lord, — it
alone shall stand for ever. The word of Christ, — it alone
shall judge man at the last day. By that word let us^
live. By that word let us measure everything, and every
person in this evil world. It matters nothing what man
thinks. "What saith the Lord ?" — It matters nothing
what it is fashionable or customary to think. " Let God
be true, and every man a har." (Eom. iii. 4.) The
more entirely we are of one mind with God, the bette?

208 EXPOSITORY THOUGHTS.
we are prepared for the judgment day. To love what
God loves, to hate what God hates, and to approve what
God approves, is the highest style of Christianity. The
moment we .find ourselves honoring anything which in
the sight of God is lightly esteemed, we. may be sm-e
there is something wrong in our souls.
These verses teach us, lastly, the dignity and sanctity
of the law of God. Our Lord Jesus Christ declares that
" it is easier for heaven and earth to pass, than for one
tittle of the law to fail.''
The honor of God's holy law was frequently defended
'"by Christ during the time of His ministry on earth.
Sometimes we find Him defending it against man-made
additions, as in the case of the fourth commandment.
'Sometimes we find Him defending it against those who
would lower the standard of its requirements, and allow
it to be transgressed, as in the case of the law of marriage.
But never do we find Him speaking of the law in any
terms but those of respect. He always " magnified the
law and made it honorable." (Isaiah xiii. 21.) Its cer
emonial part was a type of His own gospel, and was to
be fulfilled to the last letter. Its moral part was a
revelation of God's eternal mind, and was to be per
petually binding on Christians.
The honor of God's holy law needs continually de
fending in the present day. On few subjects does
ignorance prevail so widely among professing Christians.
Some appear to think that Christians have nothing to do
with the law, — that its moral and ceremonial parts were
both of only temporary obligation, — and that tbe daily
sacrifice and the ten commandments were both alike put

LUKE, CHAP. XVI. 209
aside by the gospel. Some on the other hand think that
the law is still binding on us, and that we are to be
saved by obedience to it, — ^but that its requirements are
lowered by the gospel, and can be met by our imperfect
obedience. Both these views are erroneous and unscrip
tural. Against both let us be on our guard.
Let us settle it in our minds tbat " the law is good if
man use it lawfully." (1 Tim. i. 8.) It is intended to
show us God's holiness and our sinfulness, — to convince
us of sin and to lead us to Christ, — to show us how to
live after we have come to Christ, and to teach us what
to follow and what to avoid. He that so uses the law
will find it a true friend to his soul. The established
Christian will always say, " I delight in the law of God
after the inward man." (Eom. vii. 22.)
Notes. Lttkb XVL 13—18.
13. — [No servant can serve two masters.] These words are evi
dently connected with the preceding verses, in which our Lord
had taught- the duty of faithfulness in money matters. They were
intended to answer the secret objection of some, that a man
might divide his diligence between the things of this world and
the things of the world to come, and so reap the fuh benefit of "
both. Against this secret thought the proverbial saying of this
verse is a testimony.
[Hate the one and love the other.] The remark made on a
similar expression about "hating," in a former chapter, (Luke
xiv. 26,) applies to this expression. The meaning appears to be
that the man will love one more than the other.
14. — [Derided.] This word is only found in one other place in the
New Testament. (Luke xxiii. 35.) Our English word "sneered,"
answers to it more closely than any other.
The consciences of the Pharisees were evidently pricked by our
Lord's remarks about money, and the necessity of faithfulness in
the management of it.
15. — [Justify yourselves hefore men.] The Pharisees made great
professions of righteousness and holiness before men, while their
hearts were full of wickedness and covetousr.ess. Our Lord warns

210 EXPOSITORY THOUGHTS.
them, solemnly of the uselessness of all such professions, while the
heart is unrenewed, and cleaving to the world. And the state of
their hearts. He reminds them, is known to God.. They might de
ceive the eye of man, but they could not deceive God.
[Highly-esteemed.] The Greek word so translated means liter
ally "high." This is the only place in the New Testament where
it is rendered as it is here.
l(i. — [The law and the prophets were until John.] This verse seems
rather elliptical. Its connection with the preceding verse is not at
first sight very clear. It is probably something hke this.
" Ton make your boast of the law and the prophets, 0
ye Pharisees, and you do well to give them honor. But you
forget that the dispensation of the law and prophets was only in
tended to pave the way for the better dispensation of the kingdom
of God, which was to be ushered in by John the Baptist That
dispensation has come. John the Baptist has appeared. The
kingdom of God is among you. While you are ignorantly de
riding me and my doctrine, multitudes of publicans and sinners
are pressing into it. Tour boasting is not good. With all your
professed zeal for the law and the prophets, you are utterly bhnd
to that kingdom into which the law and the prophets were meant
to guide you."
[Every man presseth into it] The Greek word translated
" presseth," is only found in one other place in the New Testa
ment. It is there rendered, " sufFereth violence." (Matt xi. 12.)
By " every man," we must of course not understand hterally
every Jew. It either means, " a very large number press in
while you stand still deriding ;" — or else, " every one who enters the
kingdom, enters it with much exertion and labor, under a con
viction that it is worth while to use exertion. And yet you stand
stilL"
17. — [Ecmer...heaven and earth pass!] This is a proverbial expres
sion, indicating the perpetual dignity and obhgation of God's law.
[ One tittle.] The Greek word so translated means the slight
mark which distinguishes some Hebrew letters which are much
ahke, one from another.
[To fail!] The word here means literally " to faU." It is like
the expression about the words of Samuel, " The Lord did not let
any of them fall to the ground." (1 Sam. hi. 19.)
The connection between this verse and the preceding one is
somewhat abrupt at first sight The chain of thought is probably
this : — " Think not because I say that the law and the prophets
have introduced a better dispensation, the kingdom of God, that
I count the law and the prophets of no value. On the contrary,
I teU yon tbat they are of eternal. dignity ani obligation, ^he

LUKE, CHAP. XVL

211

have paved. the way to a clearer revelation, but they have not been
cast aside."
18. — [ "Whosoever putteth away his wife, dee!] The connection of this
verse with the preceding is again somewhat abrupt The chain
of thought seems as follows : — ¦" So far from coming to destrpy the
law, 0 ye Pharisees, I would have you know that I am come to
magnify it, and reassert ita righteous demands. With all your
boasted reverence for the law, you are yourselves breakers of it in
the law of marriage. You have lowered the standard of the law
of divorce. You have allowed divorce for trivial and insuSicient
causes. And hence while you make your boast of the law, yon
are, by your unfair dealing with it, encouraging adultery."
We must take care that we do not misinterpret the language
used about divorce and re-marriage in this verse. It is perfectly
clear from another passage that our Lord allowed divorce in cases
of adultery. (Matt v. 33.) The act of adultery dissolves the
marriage tie, and makes those who were one, become again two.
Neither here nor elsewhere can I see that our Lord regards the
re-marriage of one who has been divorced for the cause of forni
cation, as adultery. It is divorce for frivolous causes which He de
nounces, and marriage after such frivolous divorce which He pro
nounces to be adultery.

LUKE XVL 19—31.

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 of sores,
21 And desiring to be fed with the
crumbs which fell from the rich man's
table : moreover the dogs came and
licked bis sores.
22 And it came to pass, that the
b?ggar died, and was carried by tbe
ongels into Abraham's bosom : the
rich man also died, and was buried :
23 And in hell be lift up his eyes,
being in torments,and seeth Abraham
afar off, and Lazarus in liis bosom.
24 And he cried find s.aid, Father
Abcahiim, have mercy on me, and
Bend LDzarus, that he may dip the
tip of his finger in water, and cool
my tongue ; for I am tormented in
this flame.
25 But Abrahnm said, Son, remem
ber that thou ill thy lifetime rcoeiT

edst thy good things, and likewise
Lazarus evil things : but now he is
comforted, and thou art tormented.
26 And beside all this, between ua
and you there is a great gulf fixed :
so that they wliich would pass from
hence to you cannot ; neither can they
pass to us, that would eome from
thenoe. 27 Then he said, I pray thee there
fore, father, that tliou wouldest send
him to my father's house":
28 For I have five brethren : that
he may testify unto them, lest they
also eome into this place of torment.
29 Abraham saith unto bim, They
have Moses and the prophets ; let
them hear them.
30 And he said, Nay, father Abra
ham : but if one went unto them, from
the dead, they will repent.
31 And he said uuto him. If they
bear not Moses and the Prophets,
neither will they be persuaded,tnongh
one rose from tlie dead.

212 EXPOSITORY THOUGHTS.
The parable we have now read," in one respect stands
alone in the Bible. lb is the only passage of Scripture
which describes the feelings of the unconverted after
death. For this reason, as well as for many others, the
parable deserves especial attention.
"We learn, firstly, from this parable, that a man's
worldly condition is no test of his state in the sight of God.
The Lord Jesus describes to us two men, of whom one
was very rich, and the other very poor. The one " fared
sumptuously every day." The other was a mere " beggar,"
who had nothing that he could call his own. And yet
of these two the poor man had grace, and the rich had
none. The poor man lived by faith, and walked in the
steps of Abraham. The rich man was a thoughtless,
selfish worldling, dead in trespasses and sins.
Let us never give way to the common idea that men are
to be valued, according to their income, and that the man
who has most money is the one who ought to be the most
highly esteemed. There is no authority for this notion in
the Bible. The general teaching of Scripture is flatly
opposed to it. "Not many wise, not many mighty, not
many noble are called." (1 Cor. i. 26.) "Let not the
rich man glory in his riches. But let him that glorieth
glory in this, that he knoweth and understandeth me."
(Jer. ix. 24.) Wealth is no mark of God's favor. Poverty
is no mark of God's displeasure. Those whom God jus
tifies aiid glorifies are seldom the rich of this world. II
we would measure men as God measures them, we must
value them according to their grace.
We learn, secondly, from this parable, that death is the
common end to which all classes of mankind must come.

LUKE, CHAP. XVL 213
The trials of the " beggar," and the sumptuous faring
of the " rich man," alike ceased at last. There came a
time when both of them died. "All go to one place."
(Eccles. iii. 20.)
Death is a great fact that all acknowledge, but very
few seem to realize. Most men eat, and drink, and
talk, and plan, as if they were going to live upon earth
for ever. The true Christian must be on his guard
against this spirit. "He that would live well," said a
great divine, "should often think of his last day, and
make it his company-keeper." Against murmuring, and
discontent, and envy, in the state of poverty,— against
pride, and self-sufdciency, and arrogance, in the posses
sion of wealth, — ^there are few better antidotes than the
remembrance of death. " The beggar died," and his
bodily wants were at an end. " The rich man died,"
and his feasting was stopped for evermore.
We learn, thirdly, from this parable, that the souls of
believers are specially cared for by God in the hour of death.
The Lord Jesus tells us that when the beggar died he
" was carried by angels to Abraham's bosom."
There is something very comforting in this expression.
We know little or nothing of the state and feelings of the
dead. When our own last hour comes, and we lie down
to die, we shall be like those who journey into an un
known country. But it may satisfy us to know that all
who fall asleep in Jesus are in good keeping. They are
not houseless, homeless wanderers between the hour of
death and the day of resurrection. They are at rest in
the midst of friends, with all who have had like faith
with Abraham. They have no lack of anything. And,

214 EXPOSITOEY THOUGHTS.
best of all, St. Paul tells us they are " with Christ."
(Phil. i. 23.)
~We learn, fourthly, from this parable, the reality and
eternity of hell. The Lord Jesus tells us plainly, that
after death the rich man was "in hell, — tormented with
flame." He gives us a fearful picture of his longing for
a drop of " water to cool his tongue," and of " the gulf"
between bim and Abraham, which could not be passed.
There are few more awful passages perhaps va. the whole
Bible than this. And He from whose lips it came, be
it remembered, was one who delighted in mercy 1
The certainty and endlessness of the future punish
ment of the wicked, are truths which we must hold fast
and never let go. From the day when Satan said to
Eve, " Te shall not surely die," there never havg been
wanting men who have denied them. Let. us not b?
deceived. There is a hell for the impenitent, as welLas
a heaven for believers. There is a wrath to come for all
who "obey not the Gospel of Christ." (2 Thess. i. 8.)
From that wrath let us flee betimes to the great hiding-
place^ Jesus Christ the Lord. If men find themselves
"in torment" at last, it will not be because there was
no way to escape.
We learn, fifthly, from this parable, that unconverted
men find out the value of a soul, after death, when it is too
late.. We read that the rich man desired Lazarus might
be sent to his five brethren who were yet alive, " lest
they also should come to the place of torment." While
he li-sed he had never done anything for their spiritual
good. They had probably been his companions in
worldliness^ and, like him, had neglected their souls

LUKE, CllAP. XVL 215
entirely. When he is dead he finds out too late the folly
of which they had all been guilty, and desires that, if
passible, they might be called to repentance.
The change that will come over the minds of uncon
verted men after death is one of the most fearful points
in their future condition. They will see, and know, and
understand a hundred things to which they were obsti
nately blind while they were alive. They will discover
that, like Esau, they have bartered away eternal happi
ness for a mere mess of pottage. There is no infidelity,
or scepticism, or unbelief after death. It is a wise say
ing of an old divine, that "hell is nothing more than
truth known too late."
We learn, lastly, from this parable, that the greatest
miracles woidd have no effect on men's hearts, if they
will not believe God's word. The rich man thought that
" if one went to his brethren from the dead they would
repent." He argued that the sight of one who came
from another world must surely make them feel, though
the old familiar words of Moses and the prophets had
been heard in vain. The reply of Abraham is solemn
and instructive, — " If they hear not Moses and the
prophets, neither will they be persuaded though one
rose froui the dead."
The principle laid down in these words is of deep im
portance. The Scriptures contain all that we need to
know in order to be saved, and a messenger from the
world beyond the grave could add nothing to them.. It
i.s not more evidence that is wanted in order to make
men repent, but more heart and will to make use of what
they already know. The dead could tell us nothing more

216 EXPOSITORY THOUGHTS.
than the- Bible contains, if they rose from their graves
to instruct us. After the first novelty of their testi
mony was worn away, we should care no more for theii
words than the words of any other. This wretched wait
ing for something which we have not, and neglect of
what we have, is the ruin of thousands of souls. Faith, "
simple faith in the Scriptures which we already possess,
is the first thing needful to salvation. The inan who
has the Bible, and can read it, and yet waits for more
evidence before he becomes a decided Christian, is de
ceiving himself Except he awakens from his delusion
he will die in his sins.
Notes. Luke XVL 19—31.
19. — [There was a certain rich man.] The parable of the rich man
and Lazarus has occasioned some diversity of opinion among
commentators, and called forth some strange allegorical interpre-
~ tations. From the very earliest days it has been matter of dispute
whether it ought to be regarded as a parable or a real history.
The truth seems to me to lie between the two extremes. I see
no reason why it should not be regarded as a real history. And
yet it may be a history employed to point a lesson, after the
manner of all our Lord's parables. The whole subject will be
found fully discussed in Suicer's Thesaurus, under the word Laza
rus. \
I cannot see in it the aUegorical meanings which some have
discovered. I cannot hold, with TertuUian and Schleiermacher,
that the rich man meant Herod Antipas, and Lazarus John the
Baptist. — I cannot see, with Vitringa, that the rich man repre
sents the Jewish nation, — ^Lazarus our Lord Jesus Christ, — ^his
Bores the sins of man which He bore, — ^the death of the rich'man
the downfall of the Jewish polity, — the request for sending
Lazarus the Jew's vain desire of a Messiah, — the five brethren
the Babylonish Jews, — the hcking of the dogs the conversion of
the Gentiles. — I cannot see, with Theophylact, that the rich man
is a type of the proud and self-righteous Jewish nation, and Laz
arus a type of the Gentile world. — AU such interpretations appear
to me unsatisfactory.
I beheve the parable was specially intended by our Lord for

LUKE, CHAP. XVI. 217
the benefit of the Pharisees, to whom He was speaking when He
delivered it I believe the connecting link is to be found in the
9th verse, where Jesus said, " Make to yourselves friends of the
mammon of unrighteousness," and in the 14th verse, where it is
said, "The Pharisees, who were covetous, heard aU these things,
and derided Him." And I believe that our Lord's principal object
was to rebuke the selfishness, worldliness, want of charity, and
general forgetfalaess of their responsibilities, of which the Phari
sees were guilty, and to expose the fearful end to which their un
belief and neglect of their own Scriptures wore rapidly bringing
them. [ Clothed in purple!] Purple was a peculiarly rich and expen
sive dye, and clothes dyed with it were worn by none but the rich
iind noble. Lydia, in the 16th chapter of Acts, is mentioned as a
" seller of purple."
[Fared sumptuously!] The Greek word rendered "fared," is
only translated so in this place in the New Testament In other
places the verb is rendered " to be msrry, — make merry, — rejoice,
— or be glad."
Let it be noted, that we are not told that the rich man was an
open breaker of any one of the,. ten commandments. It is not
said that he was au idolater, blasphemer, murderer, adulterer, or
thief But he was one who lived only for himself. This was the
ruin of his soul.
20. — [A certain beggar named Lazarus!] The Greek word rendered
" beggar" does not necessarily mean what our English word im
plies, a mendicant In thirty-one out of thirty-two other places
where it is used in the New Testament, beside this parable, it is
translated "poor."
We know nothing of this Lazarus, excepting that he was not
the brother of Martha and Mary. Several of the fathers call at
tention to tho fact that the beggar's name is given, but not the
naino of the rich man. It is thought to imply that the rich man's
name was not in the book of life, while that of Lazatus was. Let
us add to thir., that to mention the name of the rich man in such
a history as that before us, would have bec.T most invidious, and
most offensive to his relatives and fiiends.
21. — [Deeiring to he fed.] This does not imply that he was not fed,
though he desired it It rather signifies, as in the case of the
prodigal son with the husks, (Luke xv. 16.) that he was " only too
glad to have" the crumbs. That which fell from tbe rich man's
table, as refuse, was food for Lazarus.
[Tne dogs came and licked...sores.] Some have thought that this
is mentioned as an aggravation of Lazarus' misery, and that the
dogs added to his sufferings. I cannot see this. ' To me it seems
rather to imply that the dogs oared more for Lazarus than man
did. It was an act of kindness. 10

218 EXPOSITOEY THOUGHTS.
22. — [Into Abraham's bosom.] This expression is most probably a
proverbial one. It signifies the place of rest and safety to which
all believing Jews were carried after death. Abraham was the
father of the faithful, and the head of the whole Jewish family,
and to be with him after death implied happiness. The expression,
" to sit down with Abraham, and Isaac, and Jacob in the kingdom
of God," is somewhat like it. (Matt. vui. 11.)
23. — [In helL.in torments.] In interpreting the expressions of this
verse, and several of those which follow, we must carefully re
member that we are reading a parabolical narrative. Our Lord's
language is adapted to our understandings. How a lost soul can
be susceptible of bodily suffering before the resurrection of the
body, we cannot explain. The whole subject of the sensations
of a disembodied spirit is far too deep for us to dogmatize about
it Let it suffice us to beheve that lost souls can suffer intensely
before the resurrection, and that they are conscious of their own
lost condition, and of the happier condition of those who are
saved.
24. — [Father Abraham,, have mercy.] It is highly probable that this
description of the rich man crying to Abraham to help him, was
intended to rebuke the superstitious reverence of the Jews, and
speoiaUy of the Pharisees, for Abraham. " Think not," says our
Lord, in another place, "to say, We have Abraham to our
father." (Matt iii. 9.) He would have them leam from this par
able that Abraham himself could do nothing for those who died
in sin, and that connection with Abraham would save no one from
heU. [Lazarus...water...cool ¦my tongue.] The fathers, and all com
mentators have justly dwelt here on the awful contrast between
the state of the rich man before death and after death, and the
complete change between his condition and that of Lazarus in
another world.
[Iam tormented in this flame.] Let that expression be noted.
Few sayings in the Bible prove more strongly the reahty of future
punishment.
25. — [But Abraham said. Son.] In tiiis, and the fcUowing verse, tho
dignity and solemnity of Abraham's language should specially be
noted. On the one hand there is nothing about it of severity,
harshness, or unldndness. On the other, there is notiiino- of af
fected pity or compassion. °
[Bememher.] This word should be noted. The recoUection of
former things wiU be one of the worst parts of heU.
[Thy good things.] This expression deserves notice. It is
not merely " good things,", in contradistinction to " evil things "
which Lazarus received. It is "thy good things."  "Things
Which thou didst consider good, and care for as thy only good,

LUKE, CHAP. XVI. 219
to the titter neglect of thy soul, and its everlasting interests.
Thou didst choose thy portion, and wast conteut with a mere
earthly possession. Thou must now reap according as thou hast
sown."
2G. — [A great gulf fixed, cfcc] The language of this verse teaches
plainly, if words have any meaning, that there is no hope of de
liverance from heU for those who die in sin. Once in heU, men
are in heU for ever. The doctrines of purgatory, or of a limited
duration of punishment, are both incapable of reconcUiution with
this text
27. — [Send him to my father's house.] It has been argued by some
that the rich man's anxiety about his five brethren was a sign of
improvement in him, and that his punishment had already purified
his heart, and made him love his brethren, and that the notion of
purgatory is consequentiy not without truth. Both these ideas
appear to me destitute of foundation. That the rich man's state
was hopeless is clear from the preceding verse. That he felt any
thing like true love, or spiritual affection for his five brethren is
mere gratuitous assumption. It might easily be argued that his
desire to have Lazarus sent to them arose from a selfish dread of
their following him to the place of torment. Their company \yould
doubtless add greatly to his misery. But it must not be forgotten
that we are reading a parable, and that particular expressions in
parables must not be stretched too far.
2S. — [Testify!] The Greek word so rendered is a very strong and
intensive one. It is the same that is used in Acts ii. 40 ; xviii. 5 ;
XX. 21 ; 1 Tim. v. 21.
29.— [Moses and the prophets!] This expression doubtless means
the writings of Moses and the prophets, and the instruction con
tained in them. It is a strong evidence of the sufficiency of
Scripture for man's salvation. , If the Old Testament alone was
better than a dead man's testimony, how much better must the
whole Bible be !
30. — [They wiU repent.] This is the reasoning of ignorant natural
man. He knows neither the difiiculty of repentance, nor the fool
ishness of exipectiug results from miraculous visions which have
not been produced by the word.
31. — [Though one rose from the dead.] Let the striking tact be noted
that after this a man named " Lazarus" did rise from the dead, yet
the Jews remained unbelieving! Above all let it be remembered
that Christ Himself rose from the dead, and yet the Jewish nation
would not beheve 1
Baxter remarks on this verse, — " God will bless His own
means. Affrighting men will not renew their natures, and
kindle in them a love to God and holiness. How httie should

220 EXPOSITOEY THOUGHTS.
we know whether one from the dead was a devil or a credible
messenger? and whether he said tmc or false? Should he dwell
with us as long as ministers, men would again despise and perse
cute him. Should he come but once, it would not equal the daily
solioitations of God's ministers."
" Would not the rich man's guilty brethren accuse him of scan
dalizing and slandering the soul of their noble deceased brother,
for telling them he was in hell, — and persecute him, if he was
within their power ?"

LUKE xvir.

1 Then said he unto the disciples.
It is impossible but that oSfonoes will
eome : but woe unto him, through
¦whom they come !
2 It were batter for him tbat a mill
stone were hanged about his neck,
and he cast into tho sea, thau that lie
should offend one ofthese little ones.

3 Take heed to yourselves ; If fliy
brother trespass against thee, rebuke
bim ; and if he repent, forgive him.
4 And if be trespass against thee
seven limes ia a day, and seven times
iu a day turn again to thee, saying,
I repent ; thou shalt forgive him.

We arc taught for one thing in these verses, the great
sinfulness of putting stumbling-blocks in the way of
other men's souls. The Lord Jesus says, " Woe unto
bim through whom ofi"ences come ! It were better for
him that a mill-stone were hanged about his neck, and
he cast into the sea, than that he should offend one of
these little ones."
When do men make others stumble ? When do they
cause " offences" to come ? They do it, beyond doubt,
whenever they persecute believers, or endeavor to deter
them from serving Christ. — But this, unhappily, ia not
all. Professing Christians do it whenever they bring
discredit on their religion by inconsistencies of temper, of
word, or of deed. We do it whenever we make our
Christianity unlovely in the eyes of the world, by conduct
not in keeping with our profession. The world may not

LUKE, CHAP. XVIL 22]
understand the doctrines and principles of believers.
But the world is very keen-sighted about their practice.
The sin against which our Lord warns us was the sin
of David. When he had broken the seventh command
ment, and taken the wife of Uriah to be his wife, the
prophet Nathan said to him, " Thou hast given great
occasion to the enemies of the Lord to blaspheme." (2
Sam. xii. 14.) It was the sin which St. Paul charges
on the Jews, when lie says, " the name of God is blas
phemed among the Grentiles through you." (Rom. ii. 24.)
It is the sin of which he frequently entreats Christians to
beware : — "Give none offence, neither to the Jews nor to
the Gentiles, nor to the Church of God." (1 Cor. x. 32.)
The subject is a deeply searching one. The sin which
our Lord brings before us is unhappily very common.
The inconsistencies of professing Christians too often
supply the men of the world with an excuse for neglect
ing religion altogether. An inconsistent believer, whether
he knows it or not, is daily doing harm to souls. His
life is a positive injury to the Gospel of Christ.
Let us often ask ourselves whether we are doing good
or harm in the world. We cannot live to ourselves, if
we are Christians. The eyes of many will always be
upon us. Men will judge by what they see, far more
than by what they hear. If they see the Christian con
tradicting by his practice what he professes to believe,
they are justly stumbled and offended. Eor the world's
sake, as well as for our own, let us labor to be eminently
holy. Let us endeavor to make our religion beautiful
in the eyes of men, and to adorn the doctrine of Christ
in all things. Let us strive daily to lay aside every

222 EXPOSITORY THOUGHTS.
weight, and the sin which m.ost easily besets us, and so to
live that men can find no fault in us, except concerning
the law of our God. Let us watch jealously over our
tempers and tongues, and the discharge of our socia]
duties. Anything is better than doing harm to souls.
The cross' of Christ will always give offence. Let us not
increase that offence by carelessness in our daily life.
The natural roan cannot be expected to love the GospeL
But let us not disgust bim by inconsistency.
We are taught, for another thing, in these verses, the
great importance of a forgiving spirit. The Lord Jesus
says, "if thy brother trespass against thoe, rebuke him,
and if he repent, forgive him : and if he tiespass against
thee seven times in a day, and seven times in a day turn
again to thee, saying, I repent, thou shalt forgive him."
There are few Christian duties which are so frequently
and strongly dwelt upon in the New Testament as this
of forgiving injuries. It fills a prominent place in the
Lord's prayer. The only profession we make iu all that
prayer, is that of forgiving " those who trespass against
us." — It is a test of being forgiven ourselves. The man
who cannot forgive his neighbor the few trifling offences
he may have committed against him, can know nothing
experimentally of that free and full pardon which is
offered us by Christ. (Matt, xviii. 35 ; Ephes. iv. 32.)—
Not least, it is one leading mark of tbe indwelling of
the Holy Ghost. The presence of the Spirit in the
heart may always be known by the fruits He causes
to be brought forth in the life. Those fruits are both
active and passive. The man who has not learned to
Dear aud forbear, to put up with much and look over

LUKE, CHAP. XVII. 223
much, is not born of the Spirit. (1 John iii. 14 ; Matt.
V. 44, 45.)
The doctrine laid down by our Lord in this place is
deeply humbling. It shows most plainly the wide con
trariety which exists between the ways of the world and
the Gospel of Christ. Who does not know that pride,
and haughtiness, and high-mindedness, and readiness to
take offence, and implacable determination never to for
get and never to forgive, are common among baptized
men and women .? Thousands will go to the Lord's ta
ble, and even profess to love the Gospel, who fire up
in a moment at the least appearance of what they call "of
fensive" conduct, and make a quarrel out of the merest
trifles. Thousands are perpetually quarrelling with all
around them, always complaining how ill other people
behave, and always forgetting that their own quarrel
some disposition is the spark which causes the flame.
One general remark applies to all such persons. They
are making their own lives miserable and showing their
unmeetness" for the kingdom of God. An unforgiving
and quarrelsome spirit is the surest mark of an unregen-
erate heart. What says the Scripture ? " Whereas
there is among you envying, and strife, and divisions,
are ye not carnal, and walk as men ?" (1 Cor. iii. 3 ; 1
John iii. 18—20 ; iv. 20.)
Letus leave the whole passage %vith jealous self-inquiry.
Few passages ought to humble Christians so much, and
to make them feel so deeply their need of the blood of
atonement, and the mediation of Christ. How often we
have given offence, and caused others to stumble ! How
often we have allowed unkind, and angry, and revengeful

224 EXPOSITOKY THOUGHTS.
thoughts to nestle undisturbed in our hearts ! These
things ought not so to be. The luore carefully we attend
to such practical lessons as this passage contains, the
more shall we recommend our religion to others, and the
more inward peace shall we find in our own souls.
Notes. Luke XVII. 1 — 4.
1. — \Then said he unto the disciples.] Let it be observed that our
Lord here turns again to His disciples and specially addresses
them, as He had done at the beginning of the last chapter. The
parable of the rich man and Lazarus had been specially spoken
to the Pharisees. Christ now turns away from them to His own
foUowers. It is not easy to trace the connection between the beginning of
this chapter and the end of the last. Yet the two chapters seem
to contain a continuous discourse of our Lord's without any pause,
break, or intermission. — It is possible that our Lord may have had
in his mind the stumbling block that conduct like that of the
rich man towards Lazarus put in the wa,y of weak believ
ers, and meant to warn His disciples ^ not to be discouraged
if they met with similar treatment. — It is -possible that our Lord
may be referring again to His lesson about " faithfulness in little
things" in the parable of the unjust steward, and be warning His
disciples not to give occasion to the enemy to blaspheme. —
Both these conjectures, however, may perhaps be needless. A
great teacher, like our Lord, has an undoubted right to open up
entirely new subjects at His discretion. Perhaps this is the case
here. [It is impossible...wiU come.] This expression means, that human
nature is such, and the world is such, that it is useless to expect
there wiU be no offences. There will be, as long as the world
stands. Tet this does not lessen the guilt of those who cause them.
Human infirmities are no excuse for the evil that is in the world,
though they may explain its presence.
[Offences.] The Greek word so translated is rendered else
where in the New Testament, " stumbHng block," — " occasion to
fall," — and " occasion of stumbling." (Rom. xi. 9 • xiv 13-1
John ii. 10.) ' '
[ Woe unto him, <£c.] This woe has probably a wide application.
It includes all who cause Christ's people to stumble and be dis
couraged, from the fiercest persecutor, like Nero, down to tho
least inconsistent behever.
i.-[A mill-stone hanged about his neck, c&c] This ia a proverbial

LUKE, CHAP. XVII.

225

expression. Anything is better than to give odence to a believer
and make him stumble.
[These little ones.] This expression means here "believers.''
They are God's children, and as tenderly cared for by him, as the
little infants in a man's family. (See Mark x. 42.) It is probable
that our Lord pointed to some of the weak and unestablished fol
lowers who accompanied Him and the twelve apostles. There are
always many who are " babes in Christ." (1 Cor. iii. 1.)
3. — [Take heed to yourselves, &c] The connection of this verso
with that which precedes it is, again, not very clear. It would
seem to imply that the offences of which our Lord had just
been speaking, were such as are specially occasioned by the
want of a charitable and forgiving spirit among Christians. It
is like St. John's expression, "he that loveth his brother abideth
in the hght, and there is none occasion of stumbling in him."
(1 John ii. 10.)
[Rebuke him.] This expression shows the Christian duty of
plain, straightforward, faithful dealing with those who injure us.
To say that of a brother behind his back which we are not pre
pared, if needful, to say before his face, is not the conduct of a true
servant of Christ.
[If he repent, forgive liim.] This expression is remarkable.
It doubtless cannot mean, that we are not to forgive men unless
they do repent. At this rate there would be much bitterness
constantly kept alive. But it does mean that when there is no
repentance or regret for an injury done, there can be no renewal
of cordial friendship, or complete reconcihation between man
and man.
'1. — [Seven times in a day.] Here, as in other places, we cannot
doubt that the number " seven" must be taken indefinitely. It
means, " very frequentiy," " very often." (See Matt. viii. 2 ; xii.
45 ; xviii. 22 ; and Luke xi. 2C. See also 1 Sam. ii. 5 ; Euth iv.
15 ; Isa. iv. 1 ; Psalm xii. 6 ; Micah v. 5.)

LUKE XVIL

-10.

5 And the Apostles said unto tbe
Lord, Increase our faith.
fi And the Lord said. If ye had
faitli as a grain of mustard seed, ye
miglit s.ay unto this sycamine tree.
Be thou plucked up by the root, and
bn thou planted in the sea ; and it
shor.ld obey you.
7 But wljieh of yon, having a ser
vant plowing or feeding cattle, will
say unto him ,bv and by, when he is
come from the ield. Go and pit down
to meat ?

8 And will not rather say unto him.
Make ready wherewith I may sup,
and gird thyself, and serve me, till I
have eateu and drunken : and after
ward thou shalt eat and drink 1
9 Doth he thank that servant be
cause he did the things that were
commanded him ? I trow not.
10 So likewise ye, when ye shdll
have done all those things which are
commanded you, say. We are unpro
fitable servants : we have done that
which was our duty to do.
in*

226 EXPOSITORY THOUGHTS.
Let us notice, in these verses, the important request
whicK the apostles made. They said unto the Lord,
' Increase our faith."
We know not the secret feelings from which this re
quest sprung. Perhaps the hearts of the apostles failed
within them, as they heard one weighty lesson after
another fall from our Lord's lips. Perhaps the thought
rose up in their minds, "Who is sufficient for these
things ? Who can receive such high doctrines ? Who
can follow such a lofty standard of practice ?" These,
however, are only conjectures. One thing, at any rate,
is clear and plain. The request which they made was
most deeply important : "Increase our fiith."
Faith ,is the root of saving religion. " He that cometh
unto God must believe that He is, and that He is a re-
warder of them that diligently seek Him." (Heb. xi. 6.)
It is the hand hj which the soul lays hold ou Jesus
Christ, and is united to Him, and saved. It is the secret
of all Christian comfort, and spiritual prosperity. Ac
cording to a man's faith will be his peace, his hope, his
strength, his courage, his decision, and his victory over
the world. When the apostles made request about faith,
they did wisely and well.
Faith is a grace which admits of degrees. It does not
come to full strength and perfection as soon as it is
planted in the heart by the Holy Ghost. There is "little"
faith and "great" faith. There is "weak" faith and
"strung" faith. Both are spoken of in the Scriptures. Both
are to be seen in the experience of God's people. The more
faith a Christian has the more happj', holy, and useful
will he be. To promote the growth and progress of faith

LUKE, CHAP. XVII. 227
should be the daily prayer and endeavor of all who love
life. When the apostles said, " increase our faith," they
did well.
Have we any faith at all .? This, after all, is the first
question which the subject should raise in our hearts.
Saving faith is not mere repetition of the creed, and
saying, " I believe in God the Father, — and in God the
Son, — and in God the HolyGhost." Thousands are weekly
using these words, who know nothing of real believing.
The words of St. Paul are very solemn, "All men have
not faith." (2 Thess. iii. 2.) True faith is not natural
to man. It comes down from heaven. It is the gift
of God.
If we have any faith let us pray for more of it. It is
a bad sign of a man's spiritual state when he is satisfied
to live on old stock, and does not hunger and thirst after
growth in gracs. Let a prayer for more faith form part
of our daily devotions. Let us covet earnestly the best
gifts. We arc not to despise "the day of small things"
in a brother's soul, but we are not to be content with it
in our own.
Let us notice, for another thing, in these verses, luhat
a heavy blow our Lord gives to self -righteousness. He says
to His apostles, "When ye shall have done all these things
which are commanded you, say we are unprofitable ser
vants : we have done that which was our duty to do."
We are all naturally proud and self-righteous. We
think for more highly of ourselves, our deserts, and our
character, than we have any right to do. It is a subtle
disease, which manifests itself in a hundred different
ways. Most men can see it in other people. Few wiU

228 expositout thoughts.
allow its presence in themselves. Seldom will a man be
found, however wicked, who does not secretly flatter
himself that there is somebody else worse than he is.
Seldom will a saint be found who is not at seasons
tempted to be satisfied and pleased with himself. There
is such a thing as a pride which wears the cloak of
humility. There is not a heart upon earth which docs
not contain a piece of the Pharisee's character.
To give up self-righteousness is absolutely needful to
salvation. He that desires to be saved must confess that
there is no good thing in him, and that he has no merit,
no goodness, no worthiness of his own. He must he
willing to renounce his own righteousness, and to trust
in the righteousness of another, even Christ the Lord.
Once pardoned and forgiven, we must travel the daily
journey of life under a deep conviction that we are " un
profitable servants." At our best we only do our duty,
and have nothing to boast of. And even when we do
our duty, it is not by our own power and might that we
do it, but by the strength which is given to us from
God. Claim upon God we have none. Eight to expect
anything from God we have none. Worthiness to de
serve anything from God we have none. All that we
have we have received. All that we are we owe to Gotl's
sovereign, distinguishing grace.
What is the true cause of self-righteousness ? How
is it that such a poor, weak, erring creature as man can
ever' dream of deserving anything at God's hands ? It
all arises from ignorance. The eyes of our understand
ings are naturally blinded. We see neither ourselves,
nor our lives, nor God, nor the law of God, as we ought

LUKE, CHAP. XVIL 229
Once let the light of grace shine into a man's heart, and
the reign of self-righteousness is over. The roots of pride
may remain, and often put forth bitter shoots. But the
power of pride is broken when the Spirit comes into the
heart, and shows the man himself and God. The true
Christian will never trust in his own goodness. He will
say with St. Paul, " I am the chief of sinners." — " God
forbid that I should glory, save in the cross of our Lord
Jesus Christ." (1 Tim. i. 15 ; Gal. vi. 14.)
Notes. Luke XVIL 5—10.
5. — [Tlie Apostles said.] Both Stier and Alford remark, tbat tiiis is
the only instance we have of the " apostles," as a body, saying
anything to our Lord, or making any request. Yet I venture to
doubt the correctness of the remark. I thiuk it a high probability
that in Matt. xvii. 19, and Actsi. 6, those who spoke to our Lord
together were the " apostles."
[Increase our faith.] The literal rendering of the G-rcek word
here would be, "add to us faith," — that is, "give us more faith."
The reason why this request was made, I have given in tho expo
sition. It follows a discourse extending from the beginning of the
fifteenth chapter, and containing no less than five most important
p.arables, beside other things. No wonder that the disciples s.aid,
" Increase our faith."
6. — [As a grain of mustard seed.] This is a proverbial expression for
something very small and insignificant in size.
[Say...sycam.ine tree...plucked up.] This is a proverbial expres
sion, apparently common among tho Jews, for doing great works,
and overcoming apparently insuperable difficulties. St. Paul's
expression is like it, " though I have all faith, so that I could re
move mountains." (1 Cor. xiii. 2.) Major remarks, " When the
Jews intended to extol any of their doctors, they said of him, that
he plucked up mountains by the roots." Whether the tree men
tioned is a niulberry tree, or a sycamine, commentators are not
agreed. [ "^lliich of you, &c.] Our Lord's object in this and the three
following verses appears to be, to check any idea of merit or
worthiness in the disciples' minds. However great their faith
might be, and liowiiver mighty their works, they were not to
suppose they would have any claim on God, or any right to Hia
fiivor,

230 EXPOSITORY THOUGHTS.
7 — [Feeding cattle.] The Greek word so rendered does not neces
sarily mean feeding cattle. It might as well have been sJieep. The
Greek word for " shepherd" is the substantive from which it ig
t-aken. [By and by.] The Greek word so rendered is translated in
seventy-five other places in the New Testament, " immediately,"
— "straightway," — :" forthwith," and in only one place " by and
by." (Luke xxi. 9.) It admits of doubt whether the expression
" by and by" did not mean something more immediate, at the
time of our own Bible translation, than it does now. It certainly
seems so in the expression, " The end is not by and bye." (Luke
xxi. 9.) . , ;
It is questionable whether the verse altogether is rightly
stopped in our version, or whether the word " by and by,"
or "immediately," should not be connected with the expression
"go and sit down," &e. It would then be, "which of you will
say unto him, when he is come from the fields, immediately go
and sit down to meat." This construction seems more iiatural and
in keeping with the next verse. — The expressions " immediately,"
or "by and by," and "afterward," ai-e evidently meant to be in
contrast to the other.
8. — [Gird thyself] The garments of people in Eastern countries are
generally loose and flowing. Before doing anytliing requiring
bodily exertion, the first thing necessary was to " gird up the
loins," or tie the garrhents tightiy round the waist, after gathering
tiiem up.
9. — [Itroio.] The Greek word so rendered is generally translated
" tliink," or "suppose," in a sentence like that before us. The
word which our translators have used here they have not Used
anywhere else in the Bible.
10. — [Say, we are unprofitable servants, &c!] The doctrine laid down
by our Lord in this verse is plain and evident to any impartial
reader. He overthrows entirely all idea of creature-merit. When
we have done all that Christ commands, we have done no more
than our duty. Yet even what we do is only from grace given to
us, and not fi-om natural strength. And even then in what we do
there are countless imperfections. To talk therefore of merit or
claim to God's favor, in the face of such a verse as this, is absurd
and preposterous.
In the fourteenth article of the Church of Endand this verse is
very properiy used as an argument against the Itoniisli doctrine of
works of supererogation. ¦
The Greek word translated " unprofitable," is only used in one
other place, in the parable of the talents. (Matt. xxv. 30.) Major
renders it, " Servants who have conferred no benefit." It may
bo doubted whether it does not mean even more "worthless,
valueless."

LUKE, CHAP. XVIL

231

The words of Hooker are worth reading on the doctrine of this
verse. " We acknowledge a dutiful necessity of doing well : but
the meritorious dignity of doing well wo utterly renouncu. We
see how far we are from tiie perfect righteousness of tlie law. The
little fruit which we have in holiness, it is, God knoweth, corrupt
and unsound. Wc put no confidence in it at all. We challenge
nothing in the world for it. We dare not call God to reckoning,
as if we had Him in our debt book. Our continual suit to Him
is, and must be, to bear with our infirmities, and pardon our of-
¦fences." {Discourse on Justification, s. 7.)
The contrast between what we must say of ourselves, '¦ we are
unprofitable," and what Christ will be graciously pleased to say at
the last day, (Matt. xxv. 21, and xxv. 31; — iO) is very striking.

LUKE XVIL 11—19.

11 And it came to pass, as he went
to Jeru3.il3m, that he passed tbrougli
tho midst of Sam ria aud Galilee.
12 And as he entered into a cert.iin
village, there met bim ten men that
were lepers, wiiieh stood afar off:
13 And they lifted up their voices,
and said, Jesus, Master, have mercy
on us.
14 And when he saw tJiem, he said
uuto them. Go shew yourselves uuto
the Priests. And it came to pass, that,
as they wont, they were cleansed.
15 And one of tliem, when ho saw

that be was healed, turned back, aud
with a loud voice glorified God,
16 And fell down on Ids face at his
feet, giving him thanks : and he was
a Samaritan. 17 And Jesus answering said, Were
there not tea cleansed '^ but where are
the nine ?
IS There are not found that re
turned to give glory to God, savo
this stranger.
19 And he said unto bim. Arise,
go thy way : thy faith Latli made
thee whole.

Let us mark, firstly, in this passage, hoio earnestly men
can cry for help when they feel their need of it. We read
that "as our Lord entered into a certain village there
met him ten men that were ¦ lepers." It is difficult to
conceive any condition more thoroughly miserable than
that of men aJBicted with leprosy. They were cast out
from society. They w-cre cut off from all communion
with their fellows. The men described in the passage
before us appear to have been truly sensible of their
wretchedness. They '' stood afar off ;" — but they did not
stand idly doingnothing. " They lifted up their voices

232 EXPOSITORY THOUGHTS.
and said, Jesus, Master, have mercy on us." They felt
acutely tho deplorable state of their bodies. They found
words to express their feelings. They cried earnestly for
relief when a chance of relief appeared in sight.
The conduct of the ten lepers is very instructive. It
throws light en a most important subject in practical
Christianity, which we can never understand too well.
That subject is prayer.
How is it that many never pray at all ? How is it
that many others are content to repeat a form of words,
but never pray with their hearts ? How is it that dyinc
men and women, with souls to be lost or saved, can know
so little of real, hearty, business-like prayer ? The
answer to these questions is short and simple. The hulk
of mankind have no sense of sin. They do not feel their
spiritual disease. They are not conscious that they are
lost, and guilty, and hanging over the brink of hell.
When a man finds out his soul's ailment, he soon learns
to piaj'. Like the leper, he finds words to express his
want. He cries for help.
How is it, again, that many true believers often pray
so coldly ? What is the reason that their prayers are so
feeble, and wandering, and lukewarm, as they frequently
are ? The answer once more is very plain. Their sense
of need is not so deep as it ought, to be. They are not
truly alive to their own weakness and helplessness, aud
BO they do not cry fervently for mercy and grace. Let
us remember these things. Let us seek to have a con
stant and abiding sense of our real necessities. If saints
could only see their souls as the ten afilicted lepers saw
their bodies, they would pray for better than they do.

LUKE, CHAP. XVII. 233
Let us mark, secondly, in these verses, hoio help meets
men in the path of obedience. Wo ate told that when
the lepers cried to our Lord, He only replied, " Go show
yourselves to the priests." He did not touch them and
command their disease to depart. He prescribed uc
medicine, no washing, nouse of outward material means
Yet healing power accompanied the words which He
spoke. Eelief met the afilicted company as soon as they
obeyed His command. "It came to pass that as they
went they were cleansed."
A fact like this is doubtless intended to teach us
¦ knowledge. It show-s us the wisdom of simple, child
like obedience to every word which comes from the mouth
of Christ. It does not become us to stand still, and
reason, and doubt, when our Master's commands are
plain and unmistakeable. If the lepers had acted in
this way, they would never have been healed. V/e must
read the Scripturos diligently. We must try to pray. We
must attend on the pnblic means of grace. All these
are duties which Christ requires at our hands, and to
which, if we love life, we must attend, without asking
vain and captious questions. It is just in the path of
unhesitating obedience that Christ will meet and bless
us. " If any man v/ill do His will he shall know of the
doctrine." (John vii. 17.)
Let us mark, lastly, in these verses, ivhat a rare thing
is thankfulness. We are told that of all the ten lepers
whom Christ healed, there was only oue who turned back
and gave Him thanks. The words tliat fell from our
Lord's lips. upon this occasion are very solemn : "Were
there not ten cleansed ? But where are the nine ?"

234 IIXPOSITOKT THOUGHTS.
The lesson before us is humbling, heart-searching, and
deeply instructive. The best of us are far too like the
nine lepers. We are more ready to pray than to praise,
and more disposed to ask God for what we have not, than
to thank Him for what we have. Murmurings, and com
plainings, and discontent abound on every side qf us.
Few indeed are to be found who are not continually hid
ing their mercies under a bushel, and setting their wants
and trials on a hill. These things ought not so to be.
But all who know the church and the world must con
fess that they are true. The wide-spread thanklessness
of Christians is the disgrace of our day. It is a plain
proof of our little humility.
Let us pray for a daily thankful spirit. It is the spirit
which God loves and delights to honor. David and St.
Paul were eminently thankful men. — It is the spirit
which has marked all the brightest saints in every age
of the church. M'Oheyne, and Bickersteth, andHaldane
Stewart, were always full of praise. — It is the spirit which
is the very atmosphere of heaven. Angels and "just
men made perfect" are always blessing God. — ^It is the
spirit which is the source of happiness on earth. If we
would be careful for nothing, we must make our requests
known to God not only with prayer and supplication,
but with thanksgiving. (Phil iv. 6.)
Above all, let us pray for a deeper sense of our own
sinfulness, guilt, and undeserving. This, after all, is the
true secret of a thankful spirit. It is the man who daily
feels his debt to grace, and daily remembers that in
reality ho deserves nothing but hell, — this is the man who

LUEE, CHAP. XVIL 235
will be daily blessing and praising God. Thankfulness
TS a flower which will never bloom well excepting upon a
root of deep humilit3\ Notes. Luke XVII. 11—19.
11. — [Passed...midst.. Samaria. .Galilee.] There is some difiiculty
about this expression. Tbe usual road in travelling fi-om the
north of Palestine to Jerusalem^ would be through Galilee first
and then through Samaria. Tbe most probable solution is that
our Lord travelled along the boundary between Samaria and
Galilee, to the river Jordan, and then followed the course of that
river down to Jericho, at which city we find Him in the next
chapter.
12. — [Lepers, wliich stood afar off.] It should be remembered that,
by the law of Moses, lepers were cast oS from all society, ahd re
garded as outcasts, who might not dwpll with others. We read
in Leviticus, " He shall dwell alone : without the camp shall his
habitation be.'' (Lev. xiii. 46.)
13. — [Jesus, Master, have mercy on us.] We know not what degree
of knowledge or faith these lepers possessed. It is probable that
they only knew our Lord as -a worker of mighty miracles of heal
ing, whose fame was spread over the land.
14. — [Show yourselves to priests.] The moaning of this direction will
• be obvious to all who are familiar with the thirteenth and four
teenth chapters of Leviticus. The priests were specially appointed
by God to be the judges of all leprous cases, and to decide
whether the leper was clean or unclean, cured or uncured. More
over there was a special injunction to attend to the rules laid down
in Leviticus about leprosy in the book of Deuteronomy : " Take
heed in the plague of leprosy, tbat thou observe diligently, and do
according to all that the priests the Levites shall teach you."
(Dent. xxiv. 8.)
A Jewish lop?r would doubtless catch at our Lord's direction to
" go to the prieits," and accept it as a hint tbat he would hear
good tidings on showing himself to them.
It has boon doubted whether our Lord meant only the .Tewish
priests, in giving tliis direction. Some have thought that He
meant the Samaritan leper to go to the Samaritan priests on
Mount Gerizim.. This however appears exceedingly improbable.
There is no clear proof that Iho Samaritan priests undeitook the
decision of leprous oases. Above all, there is nothing in the
Gospels to show tluit our Lord ever recognized llvi Samaritan
priests. — His words addressed to the Samaritan woman, " Sal
vation is of the Jews, — we know what we worship,— ye worship
yc know not what," (John iv. 22,) appear to contradict the idea.

236 KXPOSITORT THOUGHTS.
The Roman CathoUc inference from this verse, that our Lord in
tended there should be a Christian priesthood, and that sinners
deriving spiritual relief were always meant to go to a priest, is ut
terly baseless. There is nothing whatever in the verse to warrant
it. So long as the ceremonial law lasted, and the Levitical priestr
hood continued, all its requirements were to bo observed. The
veil was not yet rent. The true sacrifice was not yet offered. The
Old Testament dispensation had not yet passed away. In com
manding lepers to go to the priests, our Lord simply declared His
respect for the ceremonial law, so long as it lasted.
15. — [One of them...turned hach...glorified God!] Let the likeness
between this man's conduct and that of Naaman the Syrian,
when he was healed, be carefully noted. (2 Kings v. 15.) Burgon
gives the following apt qtiotation : " The nine others were
already healed and hastening to the priests, that they might be
restored to the society of men, and their lile in the world : but the
first thoughts of the Samaritan are turned to his deliverer. He
had forgotten all, in the sense of God's mercy, and of his own
unworthiness."
16. — [He was a Samaritan!] Let it be noted that though a Samari
tan, this man had been allowed to associate with Jewish lepers.
Affliction, misfortune, and persecution drive men together, and
make them forget points of difference, which in time of prosperity
and ease are thought very important.
17. — [But where are the nine f] The Greek words so rendered might
perhaps be translated more literally, " But the nine, — where are
they?"
18. — [This stranger.] The Greek word used here means literally
" one of another nation," and only occurs here. . It is a strong
expression, aud shows clearly that our Lord did not recognize tho
Samaritans as anything more than Gentiles.
19. — [Tliy faith hath made thee whole!] Alford remarks here, that
this making whole was " in a higher sense than the mere cleansing
of his leprosy. The making whole of the nine was merely the
beholdiug of the brazen serpent with the outward eye. He be
held with the eye of inward faith. This faitli saved him ; — ^not
only healed his body, but his soul."

LUKE XVIL 20—25.

'20 And when he was demanded of
tlic Phiirisoes, when the kingdom of
God Bhoukl come, be answered them
and said, Tlie kingdom of God com
eth nor with observutiou :

21 Neither shall they say, Lo here'
or, lo there 1 lur, behold, the king
dom of God is within you.
22 Aud lie said uiito the diseiplea,
The days will come, wueu ye Bhall

LUKE, CHAP. XVIL 237

ven, sbinetli luito 1lie other part un
der he veil ; so shiill also tho S^n of
miUT bo in liis day.
25 But first must he suft'or many
tilings, aud bo rejected of this geiie-
ratiou.

desire to see one of tbe days of the
Bon of mm, i.nd ye shall, not see it.
23 And lliey shall say to you, See
here ; or, see tliere ; go liot after
them, nor follow t]iem.
24 For as the lightning, that liglit-
eneth out of the ouo part under her.-
We are taught, firstly, in this passage that the kingdom
of God is utterly unlike the kingdoms of this world.
The Lord Jesus tells the Pharisees that " it cometh not
with observation." He meant by this that its approach
and presence were not to be marked by outward signs
of dignity. Those who expected to observe anything
of this kind would be disappointed. They would wait
and watch for such a kingdom in vain, while the real
kingdom would be in the midst of them without their
knowing it. " Behold," He says, " the kingdom of God
is within you."
The expression which our Lord here uses describes
exactly the beginning of His spiritual kingdom. It
began in a manger at Bethlehem, without the knowl
edge of the great, the rich, and the wise. It appeared
suddenly in the temple at Jerusalem, and no one but
Simeon and Anna recognized its King. It was received
thirty years after by none but a few fishermen and pub
licans in Galik'c. The rulers and Pharisees had no eyes
to see it. The King came to His own, and His own
.¦eceived Him not. All this time the Jews professed to
be waiting for tho kingdom. But they were looking in
the wrong direction. They were waiting for signs which
they had no warrant for expecting. The kingdom of
God was actually in the midst of them ! Yet they
could not see it !
The literal kingdom which Christ shall set up one day

238 E.KPOSITOEY THOUGHTS.
will begin in some respects very like His spiritual one.
It will not be accompanied by the sighs, and maiks, and
outward manifestations which many are expecting to see.
It will not be ushered in by a period of universal peace
and holiness. It will not be announced to the Church by
such unmistakeable warnings, that everybody will be
ready for it, and prepared for its appearing. It shall
come suddenly, unexpectedly, and without note of warn
ing to the immense majority of mankind. The Simeons
and Annas will be as few in the last day as they were at
the beginning of the Gospel. The most shall awake one
day, like men out of sleep, and find, to their surprise
and dismay, that the kingdom of God is actually come.
We shall do well to lay these things to heart, and
ponder them well. The vast majority of men are utterly
deceived in their expectations with respect to the king
dom of God. They are waiting for signs which will
never appear. They are looking for indications which
they will never discover. They are dreaming of universal
conversion in the day of election. They are fancying
that missionaries, and ministers, and schools, will change
tho face of the world before the end comes. Let us
beware of such mistakes. Let us not sleep as do others.
The kingdom of God will be upon men much sooner
than many expect. "It cometh not with observation."
We are taught, secondly, in this passage, that the
second coming of Jesus Christ will be a very sudden event.
Our Lord describes this by a striking figure. He says,
"As the lightning, that lightcneth out of the one part
under heaven, shinethunto the other part under heaven :
so shall also the Son of man be in His day."

LUKE, CHAP. XVIL , 239
The second personal advent of Christ is the real ful
filment of these words. Of tbe precise day and hour of
that advent we know nothing. But whenever it may
take place, one thing at least is clear, — it will come oti
tbe Church and the world suddenly, instantaneously,
and without previous notice. The whole tenor ui Scrip
ture points this waj^ It shall be " in such an hour as
yo think not." — It shall come " as a thief in the night."
(Matt. xxiv. 44 ; 1 Tliess. v. 2.)
This suddenness of Christ's second advent is a solemn
thought. It ought to make us sliidy a continual pre
paredness of mind. Our hearts' desire and endeavor
thould be to be ahvays ready to meet our Lord. Our
.ife's aim should be to do nothing, and say nothing, which
could make us ashamed if Christ were suddenly to ap
pear. " Blessed," says the apostle John, " is he who
watcheth and keepeth his garments." (Ptev. xvi. 15.)
Those who denounce the doctrine of the second lulvent
as speculative, fanciful, and unpractical, would do well
to reconsider the subject. The doctrine was not so re
garded in the days of the apogtles. In their eyes pa
tience, hope, diligence, moderation, personal holiness,
were inseparably connected with an expectation of the
Lord's return. Happy is the Christian who h;is learned to
think with them ! To be ever looking for the Lord's ap
pearing is one of the best helps to a close walk with God.
We are taught, lastly, in this passage, that there are
two personal comings of Christ revealedtous in Scripture.
He was appointed to come the first time in weakness
and humiliation, to suffer and to die. He was appointed
.to come the second time in power and great glorv, to put

240 EXPOSITOEY THOUGHTS.
down all enemies under His feet, and to reign. — At the
first cominsrlle was to be " made sin for us," and to bear
our sins upon the cross. At the second coming He was
to appear without sin, for the complete salvation of His
people. (2 Cor. v. 21 ; Heb. ix. 28.) Of both these
comings our Lord speaks expressly in the verses before
us. Of the first He speaks when He says that the Son
of Mail " must suffer and be rejected." Of tho second
He speaks when He says the Son of Man shall be as the
lightning which lighteneth out of one part of heaven
unto another.
To see these two comings of Christ distinctly is of
great importance to a right understanding of Scripture.
The disciples, and all the Jews of our Lord's time, ap
pear to have seen only one personal advent. They ex
pected a Messiah who would come to reign, but not one
who would come to suffer. — The majority of Christians,
in like manner, appear to see only one personal advent.
They believe that Christ came the first time to suffer.
But they seem unable to understand that Christ is com
ing a second time to reign. Both parties have got hold
of the truth, but neither, unhappily, has embraced the
whole truth. Both are more or less in error, and the
Christian's error is only second in importance to that of
the Jew.
He that strives to be a well-instructed and established
Christian, must keep steadily before hrs mind both tho
advents of Jesus Christ. Clear views of the subject are 9-
great help to the profitable reading of the Bible, Without
them we shall constantlyfind statementsin prophecywhich
we can neither reconcile with other statements^ nor yet

LUKE, CHAP. XVII. 241
explain away. Jesus coming in person the first time to
suffer, and Jesus coming in person the second time to
reign, are two landmarks of which we should never lose
sight. We stand between the two. Let us believe that
both are real and true.
Notes. Luke XVIL 20—25.
20. — [Demanded of the Pharisees.] Euthymius thinks that this
question was asked in derision. It is as if the Pharisees said.
" where is this kingdom you so often speak of? what likelihood
is there of one so poor and lowly as you setting up a kingdom ?
How long are we to wait before this kingdom of yours shall
appear?" I am not satisfied that this view is correct. Messiah's kingdom
was looked for by all Jews at the time when our Lord was upon
earth. They expected the kingdom foretold by Daniel to appear.
(Dan. ii. 44.) The question before us appears to me nothing more
than the natural question, which was uppermost in all Jews' minds
at the time when it was asked.
[Cometh not with observation!] This expression is interpreted
two ways. — Some think, with Schleusner and our marginal read
ing, that our Lord meant, " it cometh not with outward pomp or
show." — Others think, -viith. Parkhurst and our own translators,
that our Lord meant, " it cometh not in such a way that men
shall be able to observe it." — ^It comes quietly, noiselessly, and
unnoticed, except by those who, like Simeon and Anna, are wait
ing for it in a right state of mind. I decidedly incUne to this last
view. One word of caution must be added. Our Lord did not mean
us to understand, that there wore no " signs" whatever of this
kingdom, which any intelligent believer could perceive, and that
it was useless to observe the signs of the times. In another place
He rebukes the Jews for " not discerning the signs of the times."^
(Matt. xvi. 3.) He only meant that such signs as the carnal Jews
expected, would never be seen. Those who waited for such signs ^
would wait in vain.
The kingdom of which our Lord speaks here, evidently includes
both His present spiritual kingdom and His future glorious king
dom.
21. — [Neitlier shall they say, Lo here I Sc] This expression is only
an amplification of the preceding one. There were to be no
signs of the kingdom of God so clear, plain, and unmistakeable,
that all men would be able to point at them and say, " Behold,
11

242 EXPOSITOET THOUGHTS.
the kingdom of God is come."^— Neither the first spiritual kingdom
which began under the Gospel, nor the second glorious kingdom
which shall begin at the second advent, were iutended by God to
be ushered in by such clear unmistakeable signs, that no one could -
fail to see them,- and no room be left for unbelief.
Those who maintain that all prophecies in the book of Eevela
tion were meant to be fulfilled so manifestly that no one could
doubt their fulfilment, — and that Eevelation is therefore entirely
unfulfilled as yet, because interpreters of it have hitherto not ex
plained it satisfactorily, would do well to mark our Lord's language
in this verse. It appears somewhat damaging to their theory.
[Ilie kingdom of God is within you.] This expression again is
interpreted two ways. Some hold with our translators, that the
word "within" means, "in yoiu- hearts and consciences. The
kingdom of God is an inward and spiritual thing, and not an ex
ternal and visible thing." — Others hold with our marginal reading,
that " within," means " among you." The kingdom has already
begun in the midst of your nation. My disciples have already
joined it and become its first subjects. While you are waiting,
my spiritual kingdom has already been set up. I decidedly adhere
to this last view. ,
22. — [He said unto His disciples.] Let it be noted that our Lord
here turns away from the Pharisees and addresses His own dis
ciples. [The days will come, &c!] This expression is somewhat obscure.
Stella thinks it refers to the time of our Lord's second advent, and
that it describes the misery of the unconverted in that day, de
siring to have one day of Gospel offers granted to them, when it
, is too late. — ^I rather regard it as describing the whole state
of the behoving ohurch, during the interval between the first and
second advents of Christ, and specially the state of the apostles,
and our Lord's immediate followers after His ascension. How
much they would long for one of the happy days, when they had
theu- Master visibly among them, we can easily conceive. Tbe
expression is like that in Matthew, " The days shall come when
the bridegroom shall be taken away, and then shall they fast."
(Matt. ix. 15.)
23. — [They shall say, see here, &c.] This verse contains a warning
to the disciples not to be moved by rumors of Messiah having
come in glory, and tlie kingdom having been set up. Such ru-.
mors, we know from history, abounded from the time of our Lord's
ascension till the taking of Jerusalem. False Christs and false
prophets were continually arising. The warning is unquestionably
meant to apply to the times immediately preceding the second ad
vent. False Christs, false prophets, and pretenders to divine com
mission may be expected in the latter da.ys, and believers must be-
on their guard against them.

LUKE, Ch!aP. XVII.

243

24. — [For as the lightning, dec] In this verse our Lord declares
' -distinctly that His second advent, when it does take place, wUl
be so sudden, so clearly marked, and so unmistakeable, that true
behevers shall at once recognize it as the coming of their King.
It will not be a slow, gradual event. It will come on men in a
moment. That our Lord in this verse meant nothing more than the march
of the Eoman armies to destroy Jerusalem, is, to my mind, an un
satisfactory and improbable interpretation.
25. — [First must he suffer.] Our Lord here asserts that great truth
which His disciples and all the Jews were so exceedingly slow to
see. He must first suffer and- afterwards reign. He must first
endure the cross, and afterwards, at His second advent, wear, the
crown. [Rejected of this generation!] I am strongly disposed to think,
that both here and in Luke xxi. 32, Mark xiii. 30, and Matt. xxiv.
34, the word translated, " generation," means this nation or people
of the Jews, and not merely the men who were living when our
Lord spoke. Those who wish to see this view, and the quotations
in favor of if, will find it set forth in Eavanelli Thesaurus, under
the word " generatio."

LUKE XVII. 26—37.

26 And as it was in the days of
Noe, BO shall it be also in tbe days
of the Sou of man.
27 They did eat, they drank, tliey
man'ied wives, they were given in
marriage, until the day that Noe en
tered into tlie ark, and tbe 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 tbat Lot went
out of Sodom it rained fire and brim
stone from heaven, and destroyed
them all.
30 Even thus shall it be in tbe day
when the Sou of man is revealed.
31 In tbat day, be which oball be
upon tbe housetop, and his staff in
tne house, let him not come down to

take it away : and he that is in the
field, let him likewise not return back.
32 Kemeniber Lot's wife.
33 Wiiosoever shall seek to savo bis
life shall lose it : and whosoever shall
lose his life shall preserve it.
34 I tell you, in that night there
shall be two men in one bed ; the one
shall be taken, and the other shall be
left. 35 Two women shall be grinding
together ; the one shall be taken, and
the other left.
36 Two men shall be in the field ;
tbe one shall be taken, and the other
left. 37 And they answered and said
uuto him. Where, Lord? And he said
nnto them, VPlieresoever'the body is,
thither will the eagles be gathered
together.

The subject of these verses is one of peculiar solemnity.

i244 EXPOSITORY thoughts.
It is the second advent of our Lord Jesus Christ.
That great event, and the things immediately connected
with it, are here described by our Lord's own lips.
We should observe, for one thing, in these yevses,.ivhat
a fearful picture our Lord gives of the state of the pro
fessing Church at His second coming. We are told that
as it was in the " days of Noah," and in the " days of
Lot," " so shall it be in the day when the Son of man is
revealed." The character of those days we are not left
to conjecture. We are told distinctly, that men were
entirely taken up with eating, drinking, marrying, buy
ing, selling, planting, building, — and would attend to
nothing else. The flood came at last in Koah's day,
and drowned all except those who were in the ark. The
¦ fire fell from heaven at last in Lot's day, and destroyed
all except Lot, bis wife, and his daughters. And our
Lord declares most plainly that like things will happen
when He comes again at the end of the world. " When
they shall say, Peace and safety ; then sudden destruc
tion cometh upon them." (1 Thess. v. 3.)
It is hard to imagine a passage of Scripture which
more completely overthrows the common notions that
prevail among men about Christ's return. The world
will not be converted when Jesus comes again. The
earth will not be full of the knowledge of the Lord.
The reign of peace will not have been established. The
millennium will not have begun. These glorious things
will come to pass after the second advent, but not before.
If words have any meaning, the verses before us show
that the earth will be found full of wickedness and world
liness in the day of Christ's appearing. The unbelievers

LUKE, CHAP. XVIL 24&
and the unconverted will be found very many. The be
lievers and the godly, as in the days of Noah and Lot,
will be found very few.
Let us take heed to ourselves, and beware of the spirit
of the world. It is not enough to do as others, and buy,
and sell, and plant, and build, and eat, and drink, and
marry, as if we were born for nothing else. Exclusive
attention to these things may ruin us as thoroughly as
open sin. We must come out from the world and be
separate. We must dare to be peculiar. We must es*
cape for our lives like Lot. We must flee to the ark like
Noah. This alone is safety. Then, and then only, we
shall be hid in the day of the Lord's anger, and avoid
desliructionwhen the Son of man is revealed. (Zeph. ii. 3.)
We should observe, for another thing, in these verses,
what a solemn warning our Lord gives us against un
sound profession. He says to us, in immediate connec
tion with the description of His second advent, " Ee-
member Lot's wife."
Lot's wife went far in religious profession. She was
the wife of a "righteous man." She was connected
through him with Abraham, the father of the faithful.
She fled with her husband from Sodom in the day when
he escaped for his life by Grod's command. But Lot's
wife was not really like her husband. Though she fled
with him, she had left her heart behind her. She wil
fully disobeyed the strict injunction which the angel had
laid upon her. She looked back towards Sodom, and
was at once struck dead. She was turned into a pillar
of salt, and perished in her sins. " Eemember" her,
says our Lord, — " Eemember Lot's wife."

246 EXPOSITORY "THOUGHTS.
Lot's wife is meant to be a beacon and a warning to
all professing Christians. It may be feared that many
will be found- like her in the day of Christ's second ad
vent. There are many in the present day who go a cer
tain length in religion. They conform to the oQtward
ways of Christian relatives and friends. They speak tfefi
" language of Canaan." They use all the outward ordi
nances of religion. But all this time their souls are not
right in the sight of Grod. The world is in their hearts,
and their heafts are in the world. And by and bye, in
theday of sifting, their unsoundness will be exposed to"
all the world. Their Christianity will prove rotten at
the core. The case of Lot's wife will not stand alone.
Let us remember Lot's wife, and resolve to be reahin
our religion. Let us not profess to serve Christ for no
higher motive than to please husbands, or wives, or
masters, or ministers. A mere lean-to religion like this
will never save our souls. Let us serve Christ for His
own sake. Let us never rest till we have the true grace
of God in our hearts, and have no desire to look back to
the world.
We should observe, lastly, in these verses, what an
awful separation there will be in the professing Church
when Christ comes again. Our Lord describes this sep
aration by a very striking picture. He says, " In that
night there shall be two men in one bed ; the one shall
be taken, and the other shall be left. Two women shall
be grinding together ; the one shall be taken, and the
other left."
The meaning of these expressions is clear and plain.
The day of Christ's second advent shall be the day when

LUKE, CHAP. XVIL 247
good and evil, converted and unconverted, shall at
length be divided into two distinct bodies. The visible
Church shall no longer be a mixed body. The wheat
and the tares shall no longer grow side by side. The
good fish and the bad shall at length be sorted into two
bodies. The angels shall come forth, and gather to
gether the godly, that they may be rewarded ; and leave
the wicked behind to be punished. " Converted or un
converted," will be the only subject of enquiry. It will
matter nothing that people have worked together, and-
slept together, and lived together for many years. They
will be dealt with at last according to their religion.
Those members of the family who have loved Christ,
will be taken up to heaven ; and those who have loved
the world, will be cast down to hell. Converted and
unconverted shall be separated for evermore when Jesus
comes again.
Let us lay to heart these things. He that loves his
relatives and friends is specially bound to consider them.
If those whom he loves are true servants of Christ, let
him know that he must cast in his lot with them, if he
would not one day be parted from them for ever. — If
those whom he loves are yet dead in trespasses and sins,
let him know that he must work and pray for their
conversion, lest he should be separated from them by
and bye to all eternity. Life is the only time for such
work. Life is fast ebbing away from us all. Parting? ^
and separations, and the breaking up of families are at
all times painful things. But all the separations that
we see now are nothing compared to those which will
ba seen when Christ comes again.

248 EXPOSITORY THOUGHTS.
Notes. Luke XVIL 26—37.
26. — [As it was in tlie days of Noe, Sc] The whole passage, from
this verse down to the end, applies exclusively to the second per
sonal advent of Christ, when He shall come to set up His glorious
- kingdom. The Pharisees had inquired about Messiah's kingdom.
The disciples themselves thought much of it, and were full of igno
rant expectations. Our Lord thought it good to show them that
Messiah's kingdom in glory would be a far more solemn event
than they supposed, and that it would find the vast majority of
mankind utterly unprepared. Instead of indulging in carnal spec
ulations, and looking for carnal rewards, they would do well to
study an unworldly frame of mind, and to take heed that they
were ready for the kingdom in heart and life. Its setting p-p
would be attended by such a sifting and separation as they had
not considered. For that day of sifting they would do well to
prepare. Let it be noted, that our Lord speaks of Noah's days as an illus
tration of the days of His own second advent, in the 24th chapter
of St. Matthew. But the discourse which He delivered then was
delivered on a totally different occasion from that before us. It is
plain therefore that He used the illustration twice.
To apply the conclusion of this chapter, as many do, to the de
struction of Jerusalem by the Eomans, appears to me an unwar
rantable and violent straining of Scripture.
27. — [They did eat, they drank, Sc] These expressions would per
haps be more literally translated, " They were eating, they were
drinking," &c. It was the habit of hving, in which they were
absorbed. [Noe entered into the ark, Sc] Let it be noted, that both here
and in the two following verses, our Lord speaks of tbe history of
Noah's ark, and of Lot and the destruction of Sodom, and of Lot's
wife, as real, true historical facts. The idea of modern sceptics,
that the events recorded in Genesis are nothing better than myths
, and fables, finds no countenance here. Specially let it be observed,
that the modern notion of Neologians, that Sodom was destroyed
by an earthquake, is completely overturned here. Our Lord ex
pressly asserts, that " It rained fire and brimstone from heaven."
It is a dangerous thing to be wise above that which is written.
31. — [He which shall be upon the house-top, Sc] This expression is
remarkable. It is exactly like that which our Lord uses upon
another occasion, where He is foretelling the destruction of Je-
.rusalem, and the miseries of its sieges, both the siege when the
Eomans took it, and the siege foretold by Keohariali, (Zech. xiv.)
which is yet to come. Yet in the passage before us there is no
reference whatever to the destruction of Jerusalem by the Eo-

LUKE, CHAP. XVII. 249
mans. The whole passage is es:olusively confined to the second
advent of Christ, and the circumstances attending it.
What then are we to understand by the language which our
Lord uses, both in this verse and the five which follow it ?
The most probable solution appears to me to be this. Our Lord
desired to teach His disciples that His own second advent in glory
would not be a time of carnal ease to everybody as the Jews
thought, but a time of trial to men's religion, and of sifting and
separation to the visible church. — It would be ushered in by such
a period of tribulation and suffering, that none but those who were
sitting loose to the world, and ready to give up everything for
Christ's sake, would come out of it unscathed. — It would be a time
when believers must give up all thought of worldly goods, and be
ware of hngering and looking back to the world. Nothing but
singleness of eye, wholeness of heart, and unworldliness of spirit
would abide the fire of that day.
The verse before us, in short, appears to me a proverbial expres
sion. It shows the sort of thing which Christians mus't not do,
and the sort of spirit which they must beware of, if they would
come safely through the day of the Lord's appearing.
The house-tops in Eastern countries, be it remembered, are
generally flat, and much used by the inhabitants. The stairs
were often outside, and a man need not come down through the
bouse to flee away. Moreover he might flee over the flat roofs
of his neighbors' houses, and thus escape, in any sudden time of
danger. Whether in all tliis there may not be some reference to that
future siege of Jerusalem, which is so closely connected with our
Lord's second advent, (Zech. xiv.) I am not prepared to decide.
There is perhaps a deeper and fuller meaning in the verse
than has yet been discovered. There are to be circumstaffces
attending the second advent of Christ, in all probability, of which
at present we have very inadequate conceptions, and which per
haps are mercifully withheld from us now, because we could not
bear them.
33. — [ Whosoever shall seek, Sc] This verse appears to point out that
there will be a fiery trial of men's religion at the time of Christ's
second advent, and that none will come through it safely, but
those who are prepared to give up everything, even life itslef, for
Christ's sake.
[Preserve it] The word so rendered is very peculiar. It means
literally, " to bring forth alive." It is only found in one other place
in the New Testament. Acts vii. 19.
^o.—[Two women...grinding together.] This expression may seem
strange to an English ear at first hearing. It is an exact de
scription of what may commonly be' seen in Eastern countries.
11*

250 EXPOSITORY THOUGHTS.
^ 
Major quotes the following passage from Dr. Clarke. " Scarcely
had we reached our apartments at Nazareth, than vve beheld two
women grinding at the mill, in a manner most fully illustrating tbe
saying of our Saviour. They were preparing flour to make bread,
as is always customary when strangers arrive. The two women
_ seated on the ground held between them two round flat stones.
In the centre of the upper stone was a cavity for pouring in corn,
and by the side of this an upright wooden handle for moving the
stone. One of the women with her right hand pushed this han
dle to the woman opposite, who again sent it to her companion,
thus giving a rotatory and very rapid motion to the upper stone.
Their left hand was all the while employed in supplying fresh corn.
as fast as the bran and corn escaped from the sides of the machine.'
See Exod. xi. 5 ; Isai. xlvii. 1 — 3.
37. — [ "Wliere Lord T] The question of the disciples appears to show
that they were entirely perplexed by the words which our Lord
had just spoken. The answer they received seems intended to
_ keep them purposely in ignorance of our Lord's full meaning. At
present they were not able to bear it.
[Wheresoever. .!body...eagles...togelher!) This is a dark and mys
terious saying and has greatly perplexed aU commentators. That
it refers to the well-known power of the vulture-tribe, to discern
carcases, whether by eye or by smell, is allowed 'oy all. (Job
xxxix. 30.)^^^That it is a proverbial saying, signifying the gather
ing of things which from any cause have an attraction one to an
other, is also allowed. — But when we come to the precise applica
tion of the saying, we find great variety of opinions. The parallel
expression in St. Matthew, (Matt xxiv. 28,) contains a Grreek
word for the body, which means a " dead body." The word used
in the verse before us, does not necessarily mean a dead body. In
other respects the two passages are ahke.
\. Some think that " the eagles" mean the saints. This is by
far the commonest opinion. It is held by Chrysostom, Ambrose,
Jerome, Theophylact, Euthymius, Luther Calvin, Brentius, Bul-
linger, Bucer, Gualter, Beza, Pellican, Elacius, Musculus, Parseus,
Piscator, Cocceius, Jansenius, Quesnel, Du Veil, CorneHus i La
pide, Calovius, Suieer, Eavanell, Poole, Trapp, Cartwright, Pearce,
Leigh, Wordsworth, and Burgon.
The meanings these writers attach to " the body," are exceed
ingly various. Suffice it to say that some think it means "heaven,"
— some " Christ," — some " the Church," — some " the Lord's Sup
per," — and some " the judgment."
2. Some think that " the eagles" mean the Eoman armies,
whose military ensign was the eagle, and "the body," Jerusalem
and the Jewish nation. This is tlie view of Hammond, Lightfootj
JlVhitby, Doddridge, Burkitt, Bengel, Gill, Parkhurst, Scott, A.
Clark, Major, Davidson, Stier, and Barnes.

, » LUKE, CHAP. XVIII. 251
Matthew Henry, with characteristic kindliness, seems to think
that this interpretation and the former one may both be correct at
the same time.
3. Some think that " the eagles'' mean false prophets. This is
the view of Aretius and Arias Montanus.
4. Some think that " the eagles" mean all mankind, and " the
body," the judgment day. This is the view of Barradius, Stella
and Maldonatus.
6. Origen thinks that " the body" means the Church, and " the
eagles gathered together," the unanimous consent of doctors and
early fathers. **"•
6. Chemnitius thinks that "the eagles'' mean Christ Him
self. 7. Heinsius thinks that the whole sentence is only a figurative
prediction of the extreme rapidity of Christ's second advent. He
shall come as rapidly as eagles come to a carcase.
8. Alford thinks that " the eagles" mean the angels of ven
geance, and " the body" the whole world.
I cannot undertake to decide amidst so many conflicting judg
ments. I only venture the opinion that, looking at the context,
the eagles are more likely to be emblems of the angels who wUl
be employed at our Lord's second coming, than of anything else.
The verse immediately preceding that before us speaks of the
separation between the just and tho unjust which shall take place
at our Lord's appearing. In that separation we are distinctly
told elsewhere, tlie agents employed shall be the angels. (Matt.
xiii. 49.) Is it too much, then, to conjecture that our Lord's simple
meaning is, that wherever " His body" is, His professing Church,
there the angels shall gather together at the last day, and sever
the wicked from the just, in order to give to each his appointed
place? It is, however, very probable that all the interpretations, hith
erto proposed, will prove at last incorrect, and that the true one
may yet remain to-be discovered at the, second advent. That our
Lord purposely meant it to be regarded as a mysterious saying is
very evident.

LUKE XVIIL 1—8.

1 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, -whioh feared not God, neither

regarded man :
3 And there was a widow in that
city; and she oame unto him,.sayiug.
Avenge me of mine adversary.
4 Ahd he would not for a vbile ;

252

EXPOSITORS THOUGHTS.

but afterwards he said within him
self. Though I fear not God, nor re
gard man ;
5 Yet because this widow^roubletb
me, I will avenge her, lest by her
continual coining she weary me.
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 boar long with
them? 8 1 tell you that he will avenge
them speedily. Nevertheless, when
the Son of man cometb, shall be find
faith on the earth ?

The object of the parable before us, is explained by
Christ Himself. To use the words of an old divine,
" The Icey hangs at the door." — " He spake a parable
to this end ; that men ought always to pray, and not to ¦
faint." These words, be it remembered, are closely con
nected with the solemn doctrine of the second advent,
¦with which the preceding chapter concludes. It is prayer
without fainting, during the long weary intervals between
the first and second advents, which Jesus is urging His
disciples to keep up. In that interval we ourselves are
standing. The subject therefore is one which ought to
possess a special interest in our eyes.
These verses teach us firstly, the great importance of
perseverance in prayer. " Our Lord conveys this lesson
by telling the story of a friendless widow, who obtained
justice from a wicked magistrate, by dint of sheer im
portunity. — " Though I fear not God, nor regard man,"
¦ said the unjust judge, " yet because this widow troubleth
me, I will avenge her, lest by her continual coming she
weary me." — Our Lord Himself supplies the applica
tion of the parable : "' Hear what the unjust judge saith.
Shall not God avenge His own elect, which cry day and
night unto Him, though I bear long with them ?" If
importunity obtains so much from a wicked man, how
much more will it obtain for the children of God from
the Eighteous Judge, their Father in heaven !

LUKE, CHAP. XVIll. 253
The subject of prayer ought always to be interesting
to Christians. Prayer is the very life-breath of true
Christianity. Here it is that religion begins. Here it
flourishes. Here it decays. Prayer is one of the first
evidences of conversion. (Acts ix. 11.) Neglect of
prayer is the sure road to a fall. (Matt. xxvi. 40, 41.)
Whatever throws light on the subject of prayer is for
our soul's health.
Let it then be graven deeply in our minds, that it is
far more easy to begin a habit of prayer than it is to
keep it up. The fear of death, — some temporary prick
ings of conscience, — some excited feelings, may make a
man begin praying, after a fashion. Bat to go on pray
ing requires faith. We are apt to become weary, and
to give way to the suggestion of Satan, that " it is of
no use." And then comes the time when the parable
before us ought to be carefully remembered. We must
recollect that our Lord expressly told us " always to
pray and not to faint."
Do we ever feel a secret inclination to hurry our pray
ers, or shorten our prayers, or become careless about our
prayers, or omit our prayers altogether ? Let us be
sure, when we do, that it is a direct temptation, from
the devil. He is trying to sap and undermine the very
citadel of our souls, and to cast us down to hell. Let
us resist the temptation, and cast it behind our backs.
Let us resolve to pray on steadily, patiently, persever-.
ingly, and let us never doubt that it does us good.
However long the answer may be in coming, still let
us pray on. Whatever sacrifice and self-denial it may
cost us, still let us pray on, " pray always,"---" pray.

254 EXPOSITORY THOUGHTS.
without ceasing," — and " continue in prayer." (1 Thess.
V. 17. Coloss. iv. 2.) Let us arm our minds with this
parable, and while we live, whatever we make time for,
let us make time for prayer.
These verses teach us, secondly, that God has an elect
•people upon earth, who are under His special care. The
Lord Jesus declares that God will " avenge His own
elect, which cry day and night unto Him." — " I tell
you," He says, "that He will avenge them speedily."
Election is one of the deepest truths of Scripture. It
is clearly and beautifully stated in the seventeenth Art
icle of the Church of England. It is " the everlasting
purpose of God, whereby, before the foundations of the
world were laid, He hath decreed by His counsel, secret _
to us, to deliver from curse and damnation those whom
He hath chosen in Christ out of mankind, and to bring
them by Christ to everlasting salvation." This testi
mony is true. This is " sound speech which cannot be
condemned." (Titus ii. 8.)
-Election is a truth which should call forth praise and
thanksgiving from all true Christians. Except God had
chosen and called them, they would never have chosen
and called on Him. Except He had chosen them of His
own good pleasure, without respect to any goodness of
theirs, there would never have been anything in them
to make them worthy of His choice. The worldly and
the carnal-minded may rail at the doctrine of election.
-The false professor may abuse it,and turn the*'grace of God
into lasciviousness." (Jude 4.) But the believer who knows.
his own heart will ever bless God for election. He will
confess that without election there would be no salvation.

LUKE, CHAP. XVIII. 255
But what are the, marks of election ? By what tokens
shall a man know whether he is one of God's elect ?
These marks are clearly laid dov-'u in Scripture. Elec
tion is inseparably connected with faith in Christ, and
conformity to His image. (Eom. viii. 29, 30.) It was
when St. Paul saw the working "faith," and patient
"hope," and laboring " love" of the Thessalonians, that
he knew their "election of God." (1 Thess. i. 3, 4.) Above
all, we have a plain mark, described by our Lord, in the
passage before us. God's elect are a people who "cry
unto Him night and day." They are essentially a praying
people. No doubt there are many persons whose prayers
are formal and hypocritical. But one thing is very clear,
— a prayerless man must never be called one of God's
elect. Let that never be forgotten.
These verses teach us, lastly, that true faith will be
found very scarce at the end of the loorld. The Lord
Jesus shows this, by asking a very solemn question,"
" When the Son of Man cometh, shall He find faith on
the earth ?"
The question before us is a very humbling one. It
shows the uselessness of expecting that all the world will
be converted before Christ comes again. It shows the
foolishness of supposing that all persons are " good," and
that though differing in outward matters, they are all
right at heart, and all going to heaven. Such notions
find no countenance in the text before us.
Where is the use, after all, of ignoring facts under our
own eyes, — facts in the world, — ^facts in the churches,<—
facts in the congregations we belong to, — facts by our
own doors and firesides ? Where is faith to be seen ?

256 EXPOSITORY THOUGHTS.
How many around us really believe what the Bible con.
tains ? How many live as if they believed that Christ
died for them, and that there is a judgment, a heaven,
and a hell ? — These are most painful and serious in
quiries. But they demand and deserve an answer.
Have we faith ourselves ? If we have, let us bless God
for it. It is a great thing to beheve all the Bible. It ia
matter for daily thankfulness if we feel our sins, and
really trust in Jesus. We may be weak, fiail, erring,
short-coming sinners. But do we believe .? That is the y.
grand question. If we believe, we shall be saved. But
he that believeth not, shall not see life, and shall die in -
his sins. (John iii. 36 ; viii. 24.)
Notes. Luke XVIII. 1—8.
1. — [And He spake a parable, Sc] Let it be noted that this parable
is closely connected with the preceding chapter. After giving a ,
fearful account of the sifting and tribulations which shall attend
His own second advent, our Lord proceeds to urge on His people
the importance of the habit of persevering in prayer as a prepara
tion for the advent, and of not fainting under trial and giving, up
prayer in despair.
[Always to pray.] This expression does not mean that a man
should be incessantly performing the act of prayer. It means that
a man should constantly keep up the habit of prayer, and endeavor
to be always in a prayerful frame of mind.
2. — [There was in a city, Sc!] As usual, there are various opinions
about the primary purpose and application of this parable.
It is the opinion of many that the " widow" in the parable rep
resents the Ohurch, and the " adversary" the devil, or antichrist ;
the widow's distressed state the whole condition of the Church be- '
tween the first and second advents of Christ, — and her crying for
help the groaning of creation for the manifestation of the sons of
(Jod. (Eom. viii. 19.)
Trench mentions a strange view of Vitringa's, that the unjust -
judge represents the Eoman Emperors, and the widow the early
Church;— and a still stranger view of IreniEus and Hippolytus,
that the widow is ths earthly Jerusalem, and the uniust judge
antichrist. j j "

/ LUKE, CHAP. XVIII. 257
My own impression is that the parable was meant simply to de
scribe the duty of individual believers during the whole period of
the present dispensation, and to encourage them to persevering
. prayer, by holding out the hope that God will at length plead then-
cause, when things seem at tlie worst.
[Which feared not God.. .regarded man.] This is a proverbial de
scription of a thoroughly bad man in high ofBce. Our Lord Jesus
Christ, be it observed, knows that there are such men in high
places, and will one day reckon with them.
The description has stumbled some commentators, and has been
treated as a great difficulty. They have been offended at the idea
of such a man as this judge standing in the position of a type and
embiem of God. To avoid this seeming inconsistency, Ttieophy-
lact mentions a strange and monstrous view held by some, that
the words exactly describe God, since He is one who need not
fear God, and is no respecter of men's persons 1
The difficulty raised appears to me thoroughly unreasonable.
Both here, and in other places, we are not meant to draw an exact
parallel between the person described and God. The one single
point we are meant to notice is, that even an unjust and wicked
man can be moved by importunity. And the inference pressed
on us, is simply this, that if a wicked man is to be moved by im
portunity, much more is God.
Quesnel says, " We may make a good use even of the worst ex
amples. Everything serves to display the justice and goodness of
God, either by way of conformity or opposition, either as,, lines
whioh form the resemblance thereof, or as shadows which heighten
the luster and liveUness of the colors."
3. — [A undow.] The helpless and friendless condition of a widow in
Eastern countries and Bible times, should be carefully remem
bered. See Exod. xxii. 22 ; Deut. x. 18 ; Job xxix. 13 ; 1 Kings
xvii. 9, 12.
5. — [Weary me.] The Greek word translated "weary," is very pe-
¦culiar. It signifies literally " to strike under the eyes." Some
have thought it very strange that a man in the judge's position
should use such language, and express any fear that a poor,
weak, defenceless woman could trouble him so much as to require
such a strong phrase. Yet a moment's reflection will show us,
that selfish, worldly, wicked men, are just exactly the persons
who employ such violent expressions, in order to express their
sense of annoyance even on trifling occasions. How often for in
stance people talk of being " tired to death," or " worried out of
their hves," when there is nothing to justify the use of such lan
guage.
(). — [The unjust judge.] The Greek words here mean literally
*' the judge of injustice." It is precisely the same form of Ian-

258 EXPOSITORY THOUGHTS.
guage that is used in a previous chapter describing " the unjust
steward." Luke xvi. 8.
7. — :[ Which cry day and night] This is doubtless a proverbial ex
pression, signifying a habit of continual prayer.
[Bear long.] The Greek word so translated is g;enerally ren
dered " have patience," " is long-suffering." The remark of Pearce
on the passage is worth reading. " The word is commonly used
for delaying to punish a bad man. Here it has another £ense,
and signifies the delaying to help a good man. So Peter seems "to
use the expression, 'long-suffering,' when he says, 'g,ccount that
the long-suflfering of God is salvation,' that is, that though He de
lays long to save you, yet He will save you at the last." (2 Pet.
iii. 15.)
8. — [He win avenge them speedily.] This sentence points to the second
advent of Christ. To our eyes it seems long delayed. But a thou
sand years in God's sight are but as one day.
[When...Son of man...faith...earth.] These words are differently
interpreted. Some, as usual, can see in the "coming of the Son of man,"
nothing but the destruction of Jerusalem by the Eomans. They
think the sentence means, when the Jewish polity is overthrown,
the number of believers wiU be found very smaU.
Wordsworth maintains that " the earth" means the " world," in
aontradiction to the children of light.
I am unable to see either view to be correct. I believe the view.
given in the Exposition is the t?ue one. Our Lord teaches that
there will be comparatively few true believers upon earth when
He comes again. True faith will be found as rare as it was in the
days of Noah, when only eight persons entered the ark, and in
the days of Lot, when only four persons left Sodom. He ia
-speaking, we must remember, in close connection with the account
of the seeoad advent, and His own vivid comparison of the day?
of Noah and Lotj'-wiih the day when the Son of man shall be re
vealed. There is doubtless an implied lessSn-here, that persevering
prayer is the secret of keeping up faith. Augustine says, " When
faitli fails, prayer dies. In order to pray, then, we must have
faith ; and that our faith fail not, we must pray. Faith pours forth
prayer ; and the pouring forth of the heart in prayer, gives stead
fastness to faith."
The unbelief of man on the subject of both advents is strikingly
Bhown in the beginning of Isaiah liii. and of 2 Pet. iji.

LUKE, CHAP. XVIIL

259

LUKE XVIII. 9—14.

9 Aud he spake this parable unto
•«rtain which, trusted in themselves
.bat they were righteous, and de-
Bpised others.
10 Two men went up into the tem
ple to pray: tbe one a Pharisee, and
the other a publican.
11 The Pharisee stood and prayed
thus with himself, God, I thank thee
that 1 am not as other men are, ex
tortioners, luijnst, adulterers, or even
as this publican.

12 I fast twice iu the week, I give
tithes of all that 1 possess.
13 And the publican, standing afar
o'ff, would not lift up so muoli as hii
eyes unto heaven, but smote upon his
breast, saying, God be meroifiu to me
a sinner. 14 1 tell you, this man went down
to his house justified rattier than the
other : for every one that exalteth
himself shall be abased ; and he that
humbleth himself shall be exalted.

The parable we have now read is closely connected with
the one which immediately precedes it. The parable of
the persevering widow teaches the value of importunity
in prayer. The parable of the Pharisee and publican
teaches the spirit which should pervade our prayers.—;
The first parable encourages us to pray and faint not.
The second parable reminds us how and in what man
ner we ought to pray. — Both should be often pondered
by every true Christian.
Let us notice, firstly, the sin against which our Lord
Jesus Christ warns us in these verses. There is no diffi
culty in finding out this. St. Luke tells us expressly, that
" He spake this parable unto certain which trusted in
themselves that theywere righteous, and despised others."
The sin which our Lord denounces is "self-righteousness."
We are all naturally self-righteous. It is the family-
disease of all the children of Adam. From the highest
to the lowest we thiuk more highly of ourselves than we
ought to do. We secretly flatter ourselves that we are
not so bad as some, and that we have something to re
commend us to the favor of God. " Most men will
proclaim every one his own goodness." (Prov. xx. 6.)
We forget the plain testimony of Scripture, " In many

260 EXPOSITORY. THOUGHTS.
things we offend all." — " There is not a just man upon '
earth, that doeth good and sinneth not." — " What is
man that he should be clean, or he that is born of a
woman that he should be righteous ?" (James iii. 2.
Eccles. vii. 10. Job xv. 14.)
The true cure for self-righteousness is self-knowledge.
Once let the eyes of our understanding be opened by the
Spirit, and we shall talk no more of our own goodness.
Once let us see what there is in our own hearts, and
what the holy law of God requires, and self-conceit will
die. We shall lay our hand on our mouths, and cry
with the leper, " Unclean, unclean." (Levit. xiii. 45.)
Let us notice, secondly, in these verses, the prayer of
the Pharisee, which our Lord condemns. We read that he
said, " God, I thank thee that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican.
I fast twice in the week. I give tithes of all I possess."
One great defect stands out on the face of this prayer,
— a defect so glaring that even a child might mark it.
It exhibits no sense of sin and need. It contains no
confession and no petition, — no acknowledgment of guilt '
and emptiness, — no supplication for mercy and grace. It
is a mere boasting recital of fancied merits, accompa
nied by an uncharitable reflection on a brother sinner.
It is a proud, high-minded profession, destitute alike of
penitence, humility, and charity. In short, it hardly
deserves to be called a prayer at all.
No state of soul can be conceived so dangerous as that
of the Pharisee. Never are men's bodies in such desperate
plight, as when mortification and insensibility set in.
Never are men's hearts in such a hopeless condition, as

261
when they are not sensible cf their own sins. He that
would not make shipwreck on this rock, must beware of
measuring himself by his neighbors. What does it sig
nify that we are more moral than " other men T' Wo
are all vile and imperfect in the sight of God. — " If wo
contend with Him, we cannot answer him one in a
thousand." (Job ix. 3.) Let us remember this. In all
our self-examination let us not try ourselves by compar
ison with the standard of men. Let us look at nothing
but the requirements of God. He that acts on this
principla will never be a Pharisee.
- .Let us notice, thirdly, in these verses, the frayer of
the Publican, which our Lord commends. That prayer
was in every respect the very opposite of that of the Phari
see. We read that he " stood afar off, and smote upon his
breast, and said, God be merciful to me a sinner." Our
Lord Himself stamps this short prayer with the seal of
His approbation. He says, " I tell you, this man went
down to bis house j ustified rather than the other."
The excellence of the Publican's prayer consists in five
points, each of which deserves attention. For one thing,
it was a real petition. A prayer which only contains
thanksgiving and profession, and asks nothing, is essen
tially defective. It may be suitable for an angel, but it is
not suitable for a sinner. — For another thing, it was a
direct personal prayer. The Publican did not speak of
his neighbors, but himself Vagueness and generality are
the great defects of most men's religion. To get out of
" We," and " our," and "us," into " I/' and "my," and
" me," isagreat step toward heaven. — Fotanother thing,
it was a humble prayer, — a piayer which put self in the

262 EXPOSITOEY THOUGHTS.
right place. The Publican confessed plainly that he
was a sinner. This is the very A B 0 of saving Chris
tianity. We never begin to be good till we can feel and
say that we are bad. — ^For another thing, it was a prayer
in which mercywas the chief thing desired, and faith in
God's covenant mercy, however weak, displayed. Mercy
is tbe first thing we must ask for in the day we begin
to pray. Mercy and grace must be the subject of our
daily petitions at the throne of grace till the day we die.
— Finally, the Publican's prayer was one which came
from his heart. He was deeply moved in uttering it.
He smote upon his breast, like one who felt more than
he could express. Such prayers are the prayers which
are God's delight. A broken and a contrite heart He
will not despise. (Psalm Ii. 17.)
Let these things sink down into our hearts. He that
has learned to feel his sins has great reason to be thank
ful. We are never in the way of salvation until we know
that we are lost, ruined, guilty, and helpless. Happy
indeed is he who is not ashamed to sit by the side of tbe
publican ! When our experience tallies with his, we may
hope that we have found a place in the school of God.
Let us notice, lastly, in these verses, the high praise.
which oitr Lord, bestows on humility. He says, " Every
one that exalteth himself shall be abased, and he that
humbleth himself shall be exalted."
The principle here laid down is so frequently found in
the Bible, that it ought to be deejjly graven in our
memories. Three times we find our Lord using the
words before us in the Gospels, and on three distinct
occasions. Humility, He would evidently impress upon

LUKE, CHAP. xvin. . 263
us, is among the first and foremost graces of the Chris
tian character. It was a leading grace in Abraham,
Jacob, Moses, David, Job, Isaiah, and Daniel. It ought
to be a leading grace in all who profess to serve Christ,
All the Lord's people have not gifts or money. All are
not called to preach, or write, or fill a prominent place
in the church. But all are called to be humble. One
grace at least should adorn the poorest and most un
learned believer. That grace is humility.
Let us leave the whole passage with a deep sense of
the great encouragement it affords to all who feel their
sins, and cry to God for mercy in Christ's name. Their
sins may have been many and great. Their prayers
may seem weak, faltering, unconnected, and poor. But
let them remember the publican, and take courage.
That same Jesus who commended his prayer is sitting
at the right hand of God to receive sinners. Then let
them hope and pray on.
Notes. Luke XVIII. 9—14.
9. — [Unto certain vjhich trusted, Sc] It seems probable that this
parable was not addressed to the Pharisees, so much as to certain
of our Lord's own followers and disciples. Our Lord knew aU
hearts, and He probably saw in some of His own immediate ad
herents a tendency to value themselves too highly because they
were His disciples. He checks it by speaking this parable.'
Pride, self-conceit, and a disposition to look down on others as
ignorant, bUnd, and inferior to ourselves, are faults to which many
converted people are peculiarly liable.
10. — [A Pharisec.a publican.] These two are mentioned as types
of opposite classes of character. The Pharisee represents the
moral, the respectable, and the externally correct. The pubhcan ¦
represents the wicked, the profligate, and the utterly irreligious.
The theory held by some, that the Pharisee represents the Jew
ish nation, and the publican the Gentile world, appears to me des
titute of foundation.

264 EXPOSITORY THOUGHTS.
11. — [Stood and prayed. th-us with himsdf] Some have tho.ught that
the Greek words should have been rendered, " stood by himself
and prayed thus." It is probable, however, that our EagUsh ver
sion gives the sense correctly.
It is a mistake to suppose, as some have done, that there was
anything to be blamed, as indicative of pride, in the Pharisee's
attitude. Standing was as common a position for prayer as
kneeling, among the Jews. See Matt vi. 5. Mark xi. 25. 2
.Chron. vi. 12.
[I thank thee.] Gill gives some singular instances from Eabbini
cal writers of the thanksgivings which commonly formed part of
Jewish prayers. One quotation will suffice. " It is a tradition of
Eabbi Juda saying three things a man ought to say every day,-*^
Blessed be thou that thou hast not made me a Gentile. — Blessed
be thou that thou hast not made me an unlearned man. — ^Blessed
be thou that thou hast not made me a woman."
It needs hardly be noted, that we are not to infer that thank
fulness is wrong in our prayers. It is thankfulness accompanied
by self-conceit, and uncharitable comparisons of ourselves witi ,
other, men, and unaccompanied by confessions ' of unworthiness, . '
and prayer for mercy and grace, which our Lord condemns.
12. — [I fast twicc.give tithes aIl,...Sc.] Here the Pharisee, let it Tie
noted, exalts his own works of supererogation. He fasted even.
rdore than God required. He gave tithes even of things which-
God did not command to be tithed,— not of his corn and his fruits
, only, but of all his possessions.
A more miserable and defective righteousness than this Phari
see's, it is hard to conceive. His negative goodness consisted in
not being so bad as some I His positive goodness consisted in fast
ing and paying tithes with excessive scrupulosity ! Of heart-
holiness, we do not hear a word I
13. — [Would not lift up.] The Greek words mean literally, "waa
not wilhng to lift," — ^had no mind, or will, or inclination.
[Be merciful to.] It is not improbable that the idea of mercy
through a propitiation, enters into this prayer. The Greek|Word
rendered, "be merciful to," is only found in one other place, and
is there applied to our Lord Jesus Christ, as a High .Priest, "mak
ing reconcihation" for the sins of the people. (Heb. ii. 17.)
[A sinner.] The Greek words are here even stronger than our ¦
version, if literally translated. They signify " the sinner," that is,
" the great sinner."
14. — [Justified rather than the other.] We must not suppose that
this means that the Pharisee was a little justified, and the
publican very much, and that tho diflferenoe between them was

LUKE, CHAP. XVIIL ' 265
only one of degree. There are no degrees in justification. The
words mean that the Pharisee was not justified at all, or accepted
with God, and that the publican wer.t home pardoned, forgiven,
and counted righteous before God.
[JSvery one...exalteth....abasiid.] The truth of this great princi
ple admits of illustration at every step of Bible history. Pharaoh,
QoHah, Haman, Sennacherib, Nebuchadnezzar, Herod, are all cases
in point

LUKE XVin. 15—11.

15 And they brought unto him also
infants, that he would touch them :
but when his disciples saw it, they
rebuked them.
16 But Jesus called them untohim,
and said. Suffer little obildren to come

unto me, and forbid them not : ibr of
such is the kmgdom of God.
17 Verily I say unto you, Whoso
ever shall npt receive the kingdom of
God as a little child shall iu no wise
enter therein.

Let us observe, for one thing, in this passage, how igno
rantly peopleareapt to treat children,inthematter of their
souls. We read tbat there were some who " brought
infants to Jesus that He would touch them : but when
His disciples saw it, they rebukedthem." They thought,
most probably that it was mere waste of their Master's
time, and that infants could derive no benefit from being
brought to Christ. They drew from our Lord a solemn
rebuke. We read that "Jesus called them unto Him,
and said, Suffer little children to come unto me, and
¦ forbid them not."
The ignorance of the disciples does not stand alone.
On few subjects, perhaps, shall we find such strange
opinions in the churches, as on the subject of the souls
of children. Some think that children ought to be bap-
tized,as a matter of course,and that if they die unbaptized
they cannot be saved. Others think that children ought
not to be baptized ,but can give no satisfactory reason why
12

266 EXPOSITORY THOUGHTS
they think so.^^Some think that all children are regene
rate by virtue of their baptism. Others seem to think that
children are incapable of receiving any grace, and that
they ought not to be enrolled in the Church till they are
grown up. — Some think that children are r^turally inno
cent, and would do no wickedness unless they learned it
from others. Others think that it is no use to expect
them to be converted when young, and that they must
be treated as unbelievers till they come to years of dis
cretion.— All these opinions appear to be errors, in one
direction or another. All are to be deprecated, for all
lead to many painful mistakes.
We shall do well to get hold of some settled scriptu
ral principles about the spiritual condition of children.
To do so may save us much perplexity, and preserve us
from grave false doctrine.
The souls of young children are evidently precious in
God's sight. Both here and elsewhere there is plain -
proof that Christ cares for them no less than for grown-up
people. — The souls of young children are capable of re
ceiving grace. They are born in sin, and without grace
cannot be saved. There is nothing, either in the Bible
or experience, to make us think that they cannot receive
the Holy Ghost, and be justified, even from their earliest
infancy. — The baptism of young children seems agreeable
to the general tenor of Scripture, and the mind of Christ
in the passage before us. If Jewish children were not
too young- to be circumcised in the Old Testament dispen
sation, it is exceedingly hard to understand why Chris- "
tian children should be too young to be baptized under
the Gospel. Thousands of children, no doubt, receive no

267
benefit from baptism. But the duty of baptizing them
"remains the same. — The miilds of young children are-not
unequal to receiving religious imprfessions. The readiness
with which their minds receive the doctrines of the
Gospel, and their consciences respond to -them, is matter
of fact well known to all who have anything to do with
teaching.^— Last, but not least, the souls of childrenare
capable of salvation, however young they may die. To
suppose that Christ will admit them into His glorified
Church, and yet maintain that He would not have them
in His professing Church on earth, is an inconsistency
which can never be explained.
These points deserve calm consideration. The subject
is unquestionably difficult, and one on which good men
disagree. But in every perplexjty about it we shall find
it good to return again and again to the passage bef ire us.
It throws a strong light on the position of children brfore
God. It shows us in general terms the mind of Christ.
Let us observe, for another thing, in this passage, the
strong declaration which our Lord Jesus Christ makp-n
about infants. He says, "Of such is the kingdom of God."
The meaning of these words no doubt is a matter of
dispute. That theywere not meant to teach that chil
dren are born sinless and innocent, is abundantly clear
from other parts of Scripture. " That which is born of
' the flesh is flesh." (John iii. 6.) A threefold lesson is
probably contained in our Lord's words. To that three
fold lesson we shall do well to take heed. '
" Like such as little children," all saints of God should
strive to live. Their simple faith and dependence on
others, — their unworldliness and indifference to earthly

268 EXPOSITORY THOUGHTS.
treasures,— their comparative humility, harmlessuess,
and freedom from deceit, — are points in which they fur
nish believers with an exceUent example. Happy is he
who can draw near to Christ and the Bible in the -spirit
of a little child 1
" Out of such as little children," the Church of God
on earth ought to be constantly recruited. We should
not be afVaid to bring them to baptism even in their
earliest infancy, and to dedicate them to Christ from the
beginning of their days. Useless and formal as baptism
often is, it is an ordinance appointed by Christ Himself
Those who use it with prayer and faith may confidently
look for a blessing.
"Of such as little children," tbe kingdom of God in
glory will be largely composed. The salvation of all
who die in infancy may confidently be expected. Though
sin has abounded, grace has much more abounded.
(Eom. V. 20.) The number of those in the world who
die before they " know good from evil" is exceedingly
great. It is surely not too much to believe that a very
large proportion of tbe glorified inhabitants of heaven
will be found at length to be little children.
Let us leave the whole passage with a deep sense of
the value of children's souls, and with a settled resolution
to " put on the mind of Christ" in all our dealings with
them. Let us regard children as a most important part
of Christ's professing Church, and a part which the great
Head of the Church does not like to see neglected. Ijet
us train them from their earliest infancy in godly ways,
and sow the seed of Scripture truth in their minds,
with strong confidence that it wiU one day bear fniit.

LUKE, CHAP.. XVIIL 269
Let us believe that they think more, and feel more, and
consider more, than at first sight appears ; and that the
Spirit is often working in them, as really and truly as
in old people. Above all, let us often name them before
Christ in prayer, and ask Him to take them under His
special charge. He never changes. He is always the
same. He cared for boys and girls when He was upon
earth. Let us not doubt that He cares for them at the
right hand of God in heaven.
Notes. Luke XVIIL 15—17.
15'. — [And they brought, Sc] The connection between this passage
' and the parable preceding it should not be overlooked. Our Lord
had just been speaking of humihty. He now gives a practical il
lustration of His delight in humility, by His treatment of httle
children. [Infants!] Let this word be carefully noted. The Greek word
admits of only one sense. It is children of the youngest and ten-
derest age. It is the same word used in Luke i. 41, 44 ; ii. 12, 16 ;
1 Peter ii. 2. It is impossible to interpret the expression as mean
ing young persons come to years of discretion.
[Touch them!] There is reference here in all probability to the
Jewish habit of laying hands on a child and blessing it We have
an instance in the case of Jacob blessing Joseph's children. (Gen.
xlviii. 14.)
[They rebuked them!] Comparing this passage with the parallel
one in St Mark, we see that it was the persons who brought the
children who were rebuked by the disciples.
16 — [Jesus called them!] The word "them'' in this place applies
to the infants, and not to their parents and friends. Our Lord
specially addressed Himself to the children. '
[Ofsiichis the kingdom of God!] Considering the verse which
follows these words, and the parable which precedes it, it seems
probable that the principal idea in our Lord's mind was to set be
fore us the beauty of a humble and child-like spirit, and to com
mend such a spirit to His disciples for imitation. We need not
however exclude from this sentence the qther and further mean
ings which I have mentioned in the exposition.
Undoubtedly the expression is not a proof of infant baptism
To -establish the right of infants we must look elsewhere,-^to

270

EXPOSITORY THOUGHTS.

tha circumcision of children under the law,— to the baptism.of
whole families in the Acts,— to the striking absence of any hint in
the New Testament, that children were not to be formally admit
ted into the church by an outward ordinance^under the Gospel, as
they had been under the law, — and not least to the remarkable
fact mentioned by Lightfoot, that the children of all proselytes ad
mitted into the Jewish Church by Baptism before our Lord's time,
were always baptized together with their parents.
Nevertheless the passage before us wiU always remain a
strong testimony of our Lord Jesus Christ's care for httle
children. There is a deep signifiojince in His rebuke of those
who would have kept infants from Him, which deserves serious
consideration.
17. — [Verily I say unto you, Sc] The lesson of this verse admits of
only one interpretation. It describes the spirit and frame of mind
which are absolutely necessary to salvation. Pride, high thoughts,
and self-righteousness, must be laid aside. We must be converted
- and become as little children. (Matt, xviii. 3.)

LUKE XVin. 18—27.

IS And a certain ruler asked him,
BayingjGrood Master, what shall I do to
inherit eternal life?
19 And Jesus said unto him. Why
callest thou me good ? none is good,
save one, that is, God.
20 Thou knowest the command
ments. Do not commit adultery. Bo
hot kill. Do not steal. Do not bear
false witness. Honor 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 laekest
thou . one thing : sell all that thou
hast, and distribute unto the poor.

and tbou shalt have treasure in hea
ven : and come, follow me.
23 And when he heard this, he was
very sorrowful: forhewto very rich.
24 And when Jesus saw tbat he was
very sorrowful, he said. How hardly
shall they that have riohes enter into
the kingdom of God I
25 For it is easier for a camel to go
through a needle's eye,than for a rich
man to enter into the kingdom of God.
26 And they that heard it said.
Who then can be saved ?
27 Aud he said. The things which
are irnpossible with men are possible
with God.

The story we have now read is three times reported in
the Gospels. Matthew, Mark and Luke were all moved
by the Holy Ghost to record the history of the rich man
who came to Christ. This fact should be noticed. It
shows us that there are lessons before us which demand
special attention. When God would impress on Peter

XUKE, CHAP. XVIIL 271
-his duty towards the Gentiles, He sent him a vision
which was repeated " three times." (Acts x. 16.)
We learn, firstly, from these verses, to what lengths
men may go in self-ignorance. We are told of " a cer
tain ruler," who asked our Lord what he should " do to
inherit eternal life." Our Lord knew the ruler's heart,
and gave him the answer which was most likely lo bring
to light the real state of his soul. He reminds him of
the ten commandments. He recites some of tbe prin
cipal requirements of the second table of the law. At
once the spiritual blindness of the inquirer was detected.
" All these," said the man, " I have kept from my youth
up." — An answer more full of darkness and self-igno
rance it is impossible to conceive ! He who made it
could have known nothing rightly, either about himself,
or God, or God's law.
Does the case of this rich ruler stand alone ? Do we ^
suppose there are none like him at the present day ? — If
we do, we are greatly deceived. There are thousands, it
may be feared, in aU our congregations, who have not the
least idea of the spiritual nature of God's law, and con
sequently know nothing of their own sinfulness. They do
not see that God requires " truth in the inward parts,"
and that we may break commandments in our heart and
thoughts, even when we do not break them in outward
actions. (Psahn Ii. 6. Matt. .v. 21-28.) To be delivered
from such Tslindness is one of the first things needful t ¦
our salvation. The eyes of our understandings must be
enlightened by the Holy Ghost. (Ephes. i. 18.) We must
learn to know ourselves. No man really taught of iho
Spirit will ever talk of having " kept all God's command-

272 EXPOSITORY THOUGHTS.
ments from his youth." He will rather cry with St. Paul,
" The law. is spiritual, but I am carnal." " I know that
in me dweUeth no good thing." (Eom. vii. 14^18.)
We learn, secondly, from these verses, what harm om
master-sin may do to a soul. The desires which the rich
ruler expressed were right and good. He wanted "eternal
life." There seemed at first sight no reason why he
should not be taught the way of God, and become a dis
ciple. But there was one thing, unhappily, which he
loved better than "eternal Hfe." That thing was his mowey;
When invited by Christ, to give up all that hehad on earth, -
and seek treasure in heaven, he had not faith to accept
the invitation. The love of money was his master-sin.
Shipwrecks like this are sadly common in the Church
of Christ. Few are the ministers who could not put
their finger on many cases like that of the man before
us. Many are ready to give up everything for Christ's
sake, excepting one darling sin, and for the sake of that
sin are lost for evermore. When Herod heard John the
Baptist, be " heard him gladly and did many things."
But there was one thing he could not do. He could not
part with Herodias. That one thing cost Herod his
Boul. (Mark vi. 20.)
There must be no reserve in our hearts, if we would re
ceive anything at Christ's hands. We must be willing
to part with anything, however dear it may be, if it
stands between us and our salvation. We must be ready
to cut off the right hand and pluck out the right eye, to
make any sacrifice, and to break any idol. Life, we must
remember, eternal life is at stake ! One leak neglected,
is enough to sink a mighty ship. One besetting sin,

LUKE, CHAP. XVIIL 273
obstinately clung to, is enough to shut a soul out of
heaven. The love of money, secretly nourished in the
heart, is enough, to bring a man, in other respects moral
and irreproachable, down to the pit of hell.
We learn, thirdly, from these verses, how great is the
difficulty of a rich man being saved. Our Lord declares
this in the solemn comment which He makes on the
ruler's case : " How hardly shall they that have riches
enter into the kingdom of God ! It is easier for a camel
to go through a needle's eye, than for a rich man to en
ter into the kingdom of God."
The truth which our Lord lays down in this place, is
one which we may see confirmed on every side. Our
own eyes will tell us that grace and riches seldom go
together. "Not many mighty, not many noble, are
called." (1 Cor. i. 26.) It is plain matter of fact, that
comparatively few rich men are to be found in the way
of life. For one thing, riches incline their possessors to
pride, self-will, self-indulgence, and love of the world.
For another thing, the rich man is seldom dealt with
faithfully about his soul. He is generally flattered and
fawned upon. " The rich hath many friends." (Prov.
xiv. 20.) Few persons have the courage to tell him the
whole truth. His good points are grossly exaggerated,.
His bad points are glossed over, palliated, and excused.
The result is, that while his heart is choked up with
the things of the world, his eyes are blinded to his own
real condition. What right have we to wonder is a rich
man's salvatian is a hard thing ?
Let us beware of envying rich men and coveting their
possessions We little know what we might come to if
12*

274 - EXPOSITOEY THOUGHTS.
our desires were granted. Money, which thousands are
constantly wanting and longing, for, — money, which
many make their god, — money keeps myriads of souls
out of heaven ! " They that will be rich fall into
temptation and a snare." Happy is he who has learned
to pray, " Give me neither poverty nor riches," and is
really " content with such things as he has." (1 Tim.
vi. 9. Prov. xxx. 8. Heb. xiii. 5.)
We learn, lastly, from these verses, how mighty is the
power of God's grace.. We see this in the words which
our Lord addressed to those who heard Him speaking
of the rich man's danger. They said, " who then can
be saved ?" Our Lord's reply is broad and full : " The
things which are impossible with men are possible with
God." By grace a man may serve God and reach heaven
in any condition of life.
The word of God contains many striking instances -in
illustration of this doctrine. Abraham, and David, and
Hezekiah, and Jehoshaphat, and Josiah, and Job, and
Daniel, were all great and rich! Yet they all served
God and were saved. They all found grace sufficient
for them, and overcame the temptations by which they
were surrounded. Their Lord and Master still lives,
and what He did for them He can do for others. He
can give power to rich Christians to follow Christ in
spite of their riches, as well as He did to rich Jews.
Let us beware of allowing ourselves to suppose that
our own salvation is impossible, because of the hardness
of our position. It is too often a suggestion of the devil
and our own lazy hearts. We must not give way to it.
It matters n:t where we live, so long as we are not

LUKE, CHAP. XVIII. 275-
following a sinful calling. It matters not what our in
come may be, whether we are burdened with riches or
pinched with poverty. Greece, and not place, is the binge
on which our salvation turns. Money will not keep us
out of heaven if our hearts are right before God. Christ
can make us more than conquerors. Christ can enable
us to win our way through every difficulty. " I can
do all things," said St. Paul, " through Christ which
Btrengtheneth me." (Philip, iv, 13.)
Notes. Ltjke XVIII. 18—27.
18. — [A certain ruler asked him, Sc] The connection between the
history of the ricb ruler and the verses which immediately pre-
¦cede it ought not to be overlooked, Matthew, Mark, and Liike
all relate it as following the account of our Lord's sayings about
little children. It seems intended to show us how a man may
miss heaven for want of a childlike indifference to worldly
riches. The man before us appears to have been one of a far better spirit
than the Scribes, and Pharisees, and Sadducees. He waa anxious
about salvation. He had evidently a feeling of respect for our
Lord. Tet through love of money, his one besetting sin, he lost
his souL
¦[ What shall I do to inherit.] The literal rendering of the Greek
-words in this place brings out the legality of the ruler's mind more
forcibly than our translation. It would be literally translated,
"What, having done, shall I inherit?"
19. — [Why caUest thou me good?] The paraphrase of Whitby on this
verse is worth noticing : — " Why gavest thou me a title not as
cribed 'to your reverend rabbins, nor due to any mere man?
Thinkest thou there is anything in me more than human, or that -
the Father dwelleth in me ? This thou ouglitest to believe if thou
conceivest the title 'good' doth truly belong to me, seeing -there
is none good but one, that is God."
20. — [Thou knowest the commandments.] Gualter here remarks, that
our Lord treats the ruler as a wise physician treats a sick patient.
He administers the medicine most likely ultimately to conduce to
his spiritual health. He addresses him in the way most Ukely to
bring him to self-knowledge. As the ruler-spoke of " doing," Jesua
begins by speaking of God's commandments.
[Do not commit adultery Sc.'' Let it be noted that our Lord

276 EXPOSITORY THOUGHTS.
does not recite the commandments in the exact order in which they
are given in Exodus. It is a singular fact that in the Septuagiut
version of the Old Testament the seventh commandment is put be-r
fore the sixth.
22. — [Yet lackest thou one thing.] The process by which \our Lord
convinces the ruler of sin should not be overlooked. He showa
.. him that whatever he might think of his obedience to the second
table of the law, he was certainly a breaker of the first table. He
did not keep either the first commandment or the second. Hia
money was his god, and he was guilty of covetousness, whioh is
idolatry. [SeU all...distribute...poor!] We are not to understand that our
Lord meant all Christians to do what he here enjoins tbe rich .ruler
to do. The language of Peter to Annanias contradicts the idea.
- (Acts V. 4.) Reason itself shows that if all acted on this system,
idleness would be encouraged, and all men would ultimately como
to poverty. "If any man will not work," says St. Paul, "neither
shall he eat." (2 Thess. iii. 10.)
Our Lord prescribed according to the disease before him. It
was a case of desperate and idolatrous love of money. There was
but one remedy, — " Sell all and distribute." Like St. Paul and
his companions on board ship, he must cast overboard the lading
of the ship if he would save his life.
23. — [ "When he heard...very sorrowful!] We hear of this ruler no more.
Some have conjectured that after all he obeyed our Lord's com
mands, and became a disciple. It seems far more probable
that he could not stand the test which our Lord imposed on
him, and lost his soul. St. Mark says, " He went away." (Mark
X. 22.)
24. — [They that have riches!] These words should always be compared
' with the fuller account of this history which St. Mark gives. He
says that our Lord repeated this saying twice, and on the second
occasion said, " How hard is it for them that tr^ust in riches to en
ter into the kingdom."
25. — [Bis easier for a camel, Sc] Some commentators have labored
to prove that the word we translate " camel" ought to be ren
dered "a cable." The alteration wished for seems needless. The
expression . used by our Lord was probably proverbial, and
famihar to his hearers. The camel was the largest animal which
the Jews were accustomed to use, and a " camel passing through a
needle's eye," according to some rabbinical writ'ngs, signified a
thing absolutely. impossible. Michaelis says, that a similar proverb
about an elephant passing through a needle's eye is in use in
[ndia. Harmer remarks, "In the East the doors are frequently made
extremely low, sometimes not more than three or four feet high.

LUKE, CHAP. XVIIL

277

to p-even; the plundering Arab irom riding into the inner court
Still they train their camels to make their way, though with diffi
culty, through thes.e door ways. It was probably in allusion to
this practice that this proverbial expression was formed."
27. — [Things...impossible, Sc] This is a general proverbial expres
sion. But the application, is clear and plain. 'The salvation even
, of a rich man is possible T^iih the grace of God.

LUKE XVin. 28—34.

28 Then Poter said, Lo, we have
left all, and followed thee.
29 And he said unto them, Verily
I say unto yon, There is no man that
hath left house, or parents, or breth
ren, or wife, or ohildi-en, for the
kingdom of God's sake,
SO Who shall not receive manifold
more in this present time, and in tbe
world to oome life everlasting.
31 Then he took unto him the
twelve, and said unto them. Behold,
we go up to Jerusalem, and all things

tliat are written by the prophets con
cerning the Son of man shall be ao-
complished. 32 For he shall be delivered unto
the Gentiles, aud shall be mocked, and
spitefully entreated, and spitted on :
33 And they shall scourge him, and
Eut bim to death ; and the third day
e shall rise again.
34 And they understood none of
these things : and this saying was hid
fi-om them, neither knew they the
things which were spoken.

Let us observe, firstly, in these verses, what a glorious
and satisfying promise our Lord holds out to all believers
who m-ake sacrifices for His sake. He says, " There is
no man that hath left house, or parents, or brethren, or
wife, or children, for the kingdom of God's sake, who
shall not receive manifold more in this present time, and
in the world to come life everlasting."
The promise before us is a very peculiar one. It does
not refer to the believer's reward in another world, and
the ci'own of glory which fadeth not away. It refers
distinctly to the life, that now is. It is spoken of " this
present time."
The "manifold more" of the promise must evidently,
be taken in a spiritual sense. The meaning is, that the
believer shall fii/.d in Christ a full equivalen t for anything

278 EXPOSITORY THOUGHTS.
that he is obliged to give up for Christ's sake. He shall
find such peace, and hope, and joy, and comfort, and
rest, in communion with the Father and the Son, that
his losses shall be more than counterbalanced by hia
gains. In short, the Lord Jesus Christ shall be more
to him than property, or relatives, or friends.
The complete fulfilment of this wonderful promise has
been often- seen in the experience of God's saints. Hun
dreds could testify in every age of the church, that when
they were obliged to give up everything for the kingdom
of God's sake, their losses were amply supplied by Christ's
grace. They were kept in perfect peace, staying their
souls on Jesus. (Isai. xxvi. 3.) They were enabled to
glory in tribulation, and to take pleasure in infirmities,
in reproaches, in necessities, in distresses for Christ's sake.
(Kom, V. 3. 2 Cor. xii. 10.) They were enabled in the
darkest hour to rejoice with joy unspeakable and full of
glory, and to count it an honor to suffer shame for their
Master's name. (1 Pet. i. 8. Acts v. 41.) The last day will
show that in poverty and in exile, — in prisons and before
judgment seats, — in the fire and under the sword, — the
words of Christ before us have repeatedly been made good.
Friend shave often proved faithless. Eoyal promises have
often been broken. Eiches have made themselves wings.
But Christ's engagements have never been known to fail
Let us grasp this promise firmly. Let us go forward
in the way of life with a firm conviction that it is a promise
which is the property of all God's people. Let us not give
way to doubts and fears because of difficulties that cross
our path. Let us press onward with a. strong persuasion,
that if we lose anything for Christ's sake, Christ will make

LUKE, CHAP. XVIIL 279
it up to us even in this present world. What believers
need is more daily practical faith in Christ's words. The
well of living water is always near us, as we travel through
the wilderness of this world. Yet for want of faith we
often fail to see it, and faint by the way. (Gen. xxi. 19.)
Let us observe, secondly, in these verses, the clear and
plain prediction which our Lord makes about His own
death. We see Him telling the disciples that He would
be " delivered to the Gentiles, mocked, spitefully en
treated, spitted on, scourged, and put to death."
The importance of our Lord's death appears in the
frequency with which He foretold it, and referred to it.
. during His life. He knew well that it was the principal
end for which He came into the world. He was to give
His life a ransom for many. He was to make His soul
an offering for sin, and to bear our transgressions in His
own body on the tree. He was to give His body and
blood for the life of the world. Let us seek to be of the
same mind with Christ in our estimate of His death.
Let our principal thoughts about Jesus be inseparably
bound up with His crucifixion. The corner-stone of all
truth concerning Christ is this, — that " While we were
yet sinners He died for us." (Eom. v. 8.)
The love of our Lord Jesus Christ towards sinners is
strikingly shown in His steady purpose of heart to die
for them. All through His life He knew that He was -
about to be crucified. There was nothing in His cross
and passion which He did not foresee distinctly, even to
the minutest particular, long before it came upon Him.
He tasted nil the well-known bitterness of anticipalTed
•jufferin^. Yet He never swerved from His path for a

280 EXPOSITORY THOUGET'S.
moment. He was straitened in spirit till He had finished
the work He -came to do. (Luke xii. 50.) Such love
passeth knowledge. It is unspeakable, unsearchable.
We may rest on that love without fear. If Christ so
loved us beiore we thought of Him, He will surely not
cease to love us after we have believed.
The calmness of our Lord Jesus Christ in the prospect
of certain death ought to be a pattern to all His people
Like Him, let us drink the bitter cup which our Father
gives us, without a murmur, and say, " not my will but
thine be done." The man that has faith in the Lord
Jesus has no reason to be afraid of the grave. " The sting
of death is sin ; and the strength of sin is the law. But
thanks be to God, who giveth us the victory through our
Lord Jesus Christ." (1 Cor. xv. 56, 57.) The grave is
no longer what it once was. It is the place where the
Lord lay. If the great Head of the body looked forward
to the grave with calmness, much more may all His be
lieving members. For them He has overcome death.
The king of terrors at the worst is a conquered foe.
Let us observe, lastly, in these verses, the slowness of
the disciples to understand Christ's death. We find that
when our Lord described His coming sufferings, the dis
ciples " understood none of these things : and this say
ing was bid from them, neither knew they the things
which were spoken."
We read such passages as these, perhaps, with a mix
ture of pity and surprise. We wonder at the darkness
and blindness of these Jews. We marvel that in the
&ce of plain teaching, and in the light of plain types of
the Mosaic law, the sufferings of Messiah should^ have

281
been lost sight of in His glory, and His cross hidden
hehind His crown.
But are we not forgetting that the vicarious death of
Christ has always been a stumbling-block and an offence
to proud human nature ? Do we not know tha^ even now,
after Christ has arisen from the dead and ascended into
glory, the doctrine of the cross is still foolishness to
many, and that Christ's substitution for us on the cross
is a truth which is often denied, rejected and refused ?• — •
Before we wonder at these first weak disciples, for not
understanding our Lord's words about His death, we
should do well to look around us. It may humble us to
remember that thousands of so-called Christians neither
understand nor value Christ's death at the present day.
Let us look well to our own hearts. We live in a day
when false doctrines about Christ's death abound on
every side. Let us see that Christ crucified is really the
foundation of our own hopes, and that Christ's atoning
death for sin is indeed the whole life of our souls. Let
us beware of adding to Christ's sacrifice on the cross,
as the Eoman Catholic does. Its value was infinite. It
admits of no addition. — Let us beware of taking away
from Christ's sacrifice, as the Socinian does. To suppose
that the Son of God only died to leave us an example
of self-denial, is to sontradict a hundred plain texts of
Scripture. — Let us walk in tbe old paths. Let us say
with St. Paul, " God forbid that I should glory, save in
the cross of our Lord Jesus Christ." (GaL vi. 14)
Notes. Luke XVIIL 28—34.
28.--[l^e have left all.] The remark has often been made, that
Peter and his fellow disciples had left little or nothing for Christ's

282 ^ EXPOSITORY THOUGHTS.
sake. A few boats and fishing nets were probably the whole
amount oi their worldly goods. Yet it must never be forgotten
that a poor man's " all" is as dear to him, in a certain sense, as the
rich man's palace. He knows nothing higher or better excepting
' by report. In giving up everything for Christ's sake, he makes,.
at any rate, the greatest sacrifice in his power.
29. — [There is no man that hath left, Sc] The cases which our Lord
here describes are undoubtedly cases which can seldom occur in
England. We can hardly conceive a case among ourselves in
which religion could oblige a man to separate from his "wife and
children." But there can be no doubt that sacrifices like this_were often
necessary when the G-ospel was first preached, and was bitterly
opposed by prejudiced Jews and ignorant heathen. Moreover, it
' is a striking fact that at the present day a converted Jew is often
obliged to separate from his nearest and dearest relatives, and a
converted Hindoo is cast off by all his family.
There can be no doubt that our Lord spoke with foi'esight of
cases like these. In this point of view, His words are singularly
full of comfort.
30. — [Manifold morc.this present time.] It is the safest course to
give a spiritual sense to this glorious promise. A converted
man will no doubt often find new friends among converted
"~ people, who shall amply make up to him for the loss of hia
former worldly acquaintances. — But it is not always so. The
wisdom of Grod is sometimes pleased to allow a converted man'
to be a loser in temporal things by his conversion. Christ Him
self, and all the inward comforts of heart, conscience, and soul
which Christ alone oan bestow, and the world can neither give
nor take away, must bo regarded as the real substance of the
promise.
31. — [AU ihings...written, Sc] If we confine this expression to
the sufferings and passion of our Lord, the reference must of
course be to Psalm xxii. ; Isaiah liii. ; and Daniel ix. 26. But
it-admits of question whether our Lord did not refer to all that
was to happen at Jerusalem from the time when He rode into
the city upon an ass until His resurrection. The passages
referred to would then be more numerous. In any case, let it
be noted, the book of Psalms is classed among " the prophets.'
There is far more of projjhetical matter in the Psalms than most
readers suppose.
32, 33. — [He shall be delivered, Sc] The following passage from
Doddridge is worth reading: "This prediction is a strong in
stance of the spirit of prophecy exerted by our Lord. It was
more probable that He would be privately slain, or stoned to
death in a tumult. And when He was delivered back to the

LUKE, CHAP. XVIIL

283

Jew's by Pilate, with permission to judge Him according to their
law, it is wonderful that He was not stoned. But all was done
that the Scriptures might be fulfilled."
34. — [They understood none, Sc] The blindness of the disciples
about our Lord's crucifixion and sufferings is, at first sight, very
extraordinary. But we must remember that they were aU Jews,
and trained from their infancy to expect a Messiah in glory and
majesty, but not in suffering and humiliation. The influence of
early training, and incessant indoctrinating with one set of ideas,
is exceedingly great.
Pellican has a clever and ingenious note on this passage, in whioh
he shows how tie disciples would probably interpret our Lord's
predictions of His own sufferings, and explain away a sense which
was offensive and painful to their own feelings.
He thinks that they would call to mind the many figurative and
parabolical expressions which our Lord used in His teaching, such
as " eating His flesh and blood,"—" taking heed of the leaven of
the Pharisees," — and would persuade themselves that His strong
language about His own death might yet receive some figurative
fulfilment without their Master really dying.
After all, we have no right to wonder at the disciples being
slow to understand the first advent of Christ in humiliation, when
we see how many Christians refuse to acknowledge the second
advent in glory, although the texts about Messiah's glory are far
more numerous than those about His sufferings. Above all,. we
have no right to wonder when we see how many, even now, are
utterly in the dark about the true purpose of Christ's death upon
the cross.

LUKE XVIIL 35—43.

35 And it oame to pass, that as he
was oome nigh uuto Jeriolio, a certain
blind man sat by the wayside begging:
36 And hearing the multitude pass
by, "he asked what it meant.
37 And they told him, that Jesus
of Nazareth passeth by.
- 38 And he cried, saying, Jesus, thou
Sou of David, have mercy ou me.
39 And they which went before
rebuked him, that he should hold
his peace : but he cried so much the
more. Thou Son of David, have mercy
ou me.

40 And Jesus stood, and com
manded bim to be brought unto
him : and when he was oome 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, Ee- ¦
ceive tby sight : thy faith hath saved
thee. 43 And immediately he received
his sight, and followed him, glorify
ing God : and all tbe people, when
they saw it, gave praise unto God.

The miracle described in these verses is rich in instruction.

284 EXPOSITORY THOU^GHTS.
It was one of the great works which witnessed- that
Christ was sent of the Father. (John v. 36.) But this
is not all. It contains also some lively patterns of.
spiritual thin gs which deserve attentive study.
We see, for one thing, in this passage, the importance^
^of diligence in the use of means. We are told of " a
certain blind man who sat by the wayside begging."
He sought the place where his pitiful condition was most
likely to attract notice. He did not sit lazily at home,
and wait for relief to come to him. He placed himself
by the road-side, in order that travellers might see him
and give him help. The story before us shows the
wisdom of his conduct. Sitting by the wayside, he heard
that " Jesus was passing by." Hearing of Jesus he cried
for mercy, and was restored to sight. Let us mark this
well ! If the blind man had not sat by the way-side
that day, he might have remained blind to the hour of
his death.
He that desires salvation should remember the ex
ample of this blind man. He must attend diligently on
every means of grace. He must be found regularly in
those places where the Lord Jesus is specially present.
He must sit by the way-side, wherever the word is read
and the Gospel preached, and God's people assemble
together. To expect grace to be put into our hearts, if
we sit idling at home on Sundays, and go to no place of
worship, is presumption and not faith. It is true that
" Gfod will have mercy on whom He will have mercy ;" —
but it is no less true that He ordinarily has mercy on those
^who use means. It is true that Christ is sometimes "found
of those who seek Him not ;" — but it is also true that He

LUKE, CHAP. XVIIL ' 285
is always found qf those who really seek Him. The Sab
bath breaker, the Bible-neglecter, and the prayerless man
are forsaking their own mercies, and digging graves for
their own souls. They are not sitting " by the way-side."
We see, for another thing, in this passage, an example
of our duty in the matter of prayer. We are told that
when this blind man heard that Jesus of Nazareth was
passing by, he "cried, saying, Jesus, thou Sou of David,
have mercy on me." We are told further, that when
some rebuked him and bade him hold his peace,he would
not be silenced. " He only cried so much the more."
He felt his need, and found words to tell his story. He
was not to be stopped by the rebukes of people who
knew nothing of the misery of blindness. His sense of
wretchedness made him go on crying. And his impor
tunity was amply rewarded. He found what he sought.
That very day he received sight.
Whatthe blind man did on behalf of his bodilyailment,
it is surely our bounden duty to do on behalf of our souls.
Our need is far greater than his. The disease of sin is
far more grievous than the want of sight. The tongue
that can find words to describe the necessities of the body,
can surely find words to explain the wants of the soul,
Let us begin praying if we never prayed yet. Let us
pray more heartily and earnestly, if we have prayed in
times past. Jesus, the Son of David, is still passing by,
and not far from every one of us. Let us cry to Him for
mercy, and allow nothing to stop our crying. Let us not
go down to the pit speechless and dumb,without so much
as a cry for help. None will be so excuseless'at the last
day as baptized men and women who never tried to pray

286 EXPOSITOKY THOUGHTS.
We see, for another thing, in this passage, an en
couraging instance of Christ's kindnessand compassion.
Y^e are told that when the blind man continued cryhig
for mercy, our Lord " stood and commanded him to be
brought unto Him." He was going up to Jerusalem to
die, and had weighty matters on His mind, but He found
time to stop to speak kindly to this poor sufferer. He-
asked him what he would have done to him ? " Lord,"
was the eager reply, "that I may receive my sight."
At once we are told, " Jesus said unto him, receive thy
sight ; thy faith hath saved thee." That faith perhaps
-was weak, and mixed with much imperfection. But it
had made the man cry to Jesus, and go on crying in
spite of rebukes. So coming with faith, our blessed Lord
did not cast him out. The desire of his, heart was
granted, and " immediately he received sight."
Passages like these in the Gospels are intended for the
special comfort of all who feel their sins and come to
Christ for peace. Such persons may be sensible of much
infirmity in all their approaches to the Son of God.
Their faith may be very feeble,T— their sins many and
great, — their prayers very poor and stammering, — their
motives far short of perfection. But after all, do they
really come to Christ with their sins ? Are they really
willing to forsake all other confidence, and commit their
souls to Christ's hands ? If this be so, they may hope
and not be afraid. That same Jesus still lives who heard
the blind man's cry, and granted his request.- He will
never go back from Hia own words, — " Him that cometh
to me, I will in no wise cast out." (John vi. 37.)
We see, lastly, in this passage, a striking example of

LUKE, CHAP. XVIIL 287
the conduct which becomes one who has received mercy
from Christ. We are told that when the blind man was
restored to sight, " he followed Jesus, glorifying- God."
He felt deeply grateful. He resolved to show his grati
tude bybecoming one of our Lord's followers and disci
ples. Pharisees might cavil at ouf Lord. Sadducees
might sneer at His teaching. It mattered nothing to
this new disciple. He had the witness in himself that
Christ was a Master worth following. He could say, " I
was blind, and now I see." (John ix. 25.)
Grateful love is the true spring of real obedience to
Christ. Men will never take up the cross and confess
Jesus before the world, and live to Him, until they feel
that they are indebted to Him for pardon, peace, and
hope. The ungodly are what they are, because they
have no sense of sin, and no consciousness of being
under any special obligation to Christ. The godly are
what they are, because they love Him who first loved
them, and washed them from sin in His own blood.'
Christ has healed them, and therefore they follow Christ.
Let us leave the passage with solemn self-inquiry.
If we would know whether we have any part or lot in
Christ, let us look at our lives. Whom, do we follow H
What are the great ends and objects for which we live .?
The man who has a real hope in Jesus, may always be
known by the general bias of his life.
Notes. Luke XVIIL 35-43.
35. — [As He was come nigh, Sc] The miracle described in this
passage is recorded by all the three first Gospel writers, but, with
some variations. Matthew speaks of two blind men. Mark and
Luke speak of only one. Matthew .ond Mark say that the miracle
was wrought when our Lord was " departing" from' Jericho. Luke
says that it happened, " as He was come nigh."

288 EXPOSITORY THOUGHTS.
With regard to the variation in the reports of the number cf^'
blind men, there is Uttle diflaoulty. There were doubtless two
bhnd persons healed. Mark and Luke, however, only report
one case, which was probably tbat of the man best known
at Jericho. Mark tells us that his name was Bartimseus.—
Precisely the same variation may be observed in the accounts
given by tbe three Gospel writers of the casting out of the devila
ia the country of the Gadarenes. Matthew says that two men
were cured. Mark and Luke say that there was one. That one
was evidently the most remarkable case, because he was the one
who asked to be allowed to follow our Lord. — The same remark
appUes to both miracles. Two persons were healed, as Matthew
says. One case only was reported by Mark and Luke, because
it was for some reason the more noticeable of the two. In
either miracle, to suppose that only one person was healed,
because Mark and Luke were inspired to single out and re
port only one cure, is surely unreasonable and unfair. There was
another cure, but for some wise reason, Mark and Luke did not
report it.
The other variation is undoubtedly more diflioult of explanation.
¦Why Matthew and Mark should say that the miracle before us
was wrought when our Lord was " going out of" Jericho, and
Luke, that it was wrought as He " came near" to Jericho, is a hard
knot to untie. At any rate the reconciliation of the apparent dis-
' ci-epancy between the two accounts, has occasioned much differ
ence of opinion among commentators.
(1.) Some think that there were two cases of blind men cured,
and that they were cured at two different times,- — one as our Lord
entered into Jericho, the other as our Lord departed from Jericho, —
and that Luke reported one case, and Matthew and Mark another.
This is the opinion of Augustine, Chemnitius, Barradius, Stella,
Lightfoot, Gill, and Greswell. — Euthymius goes so far as to think
- that there were four altogether healed, and that the two in Matthew,
the one in Mark, and the one in Luke, were four distinct cases I '
(2.) Some thiiik tbat the words of St. Luke, '' as He was oome
nigh," only mean, " as He was in the neighborhood of Jericho,"
and that they do not necessarily mean, "as He was approaching, ^
or coming to." This is the opinion of Grotius, Doddridge, and -
Scott. -(3.) Some think that the blind man began crying to our Lord as
_ .He was approaching Jericho, but was not healed until our Lord
was , leaving Jericho, and was accompanied by the second blind
man at the time of his healing, though he was alone when he first
cried. This is the opinion of Poole, Paraus, Bengel, Jansenius,
- Miildonatus, and Wordsworth.
(4.) Macknight thinks that Jericho consisted of two quarters,
au old and a now town, situated at a httle distance one from the

LUKE, CHAP. XVIII. 289
Other, and that the blind men were sitting on the road between the
two towns. Our Lord might then be truly reported as " going
out" of one town, and " coming nigh" to another.
(5.) Markland thinks that " as He came nigh," means, " as
He came nigh to Jerusalem" and St. Luke only means that
Jesus on His journey to Jerusalem was somewhere near or
about Jericho, without determining whether he was leaving or en
tering. I must frankly confess that none of the above explanations is
altogether and completely satisfactory. The third appears to me
by far the most probable. The other four seem to be either con
tradictory to grammar or to common sense. — I have no doubt
whatever that the apparent discrepancy admits of thorough expla
nation, and is no fair argument against the plenary inspiration of
Scripture. Some difficulties of this nature we might reasonably
expect to find in such a book as the Bible. If we learn nothing
else from them, they may teach us humility.
Every one must allow that it is perfectly possible for two inde
pendent reporters of an event to differ sHghtly in their account of
its details, without the slightest intention to deceive, and without
any departure from truth. Occasional differences on slight points
of detail are strong evidences that the Gospel writers are inde
pendent witnesses, and that in writing the Gospels they did
not copy one another, but were independently guided by the
Holy Ghost.
36. — [What it meant!] This would be rendered more literally,
" What this thing might be."
38. — [Thou Son of David!] This expression is remarkable, because
the preceding verse informs us distinctly that the blind man was
told that " Jesus of Nazareth" was passing by. To call our Lord
the " Son of David" was a sign of faith, and showed that the blind
man had some idea that Jesus was the Messiah. When the Phari
sees were asked whose son Christ would be, they replied at once,
" The Son of David." (Matt. xxu. 42.) The fame of our Lord as a
mighty worker of miracles, had probably reached the blind man's
ears, and made him believe that He who could do such great mir
acles, must be one sent from God.
iL— [Receive thy sight] Both here and in the two following verses,
the Greek word so rendered means hterally, "lookup,' or "see
again."
42. — [Thy faith.] This expression seems to indicate very plainly,
that the blind man did not call our Lord, " Son of David," as a
mere appellation of dignity, and that ^o had some vague but resl
belief that our Lord was the Messiah.

13

290 EXPOSITOEY _TH0UGHX3.
LUKE XTK. 1—10.

1 And .lesus entered and passed
through Jericho.
2 And, behold, there was a man
named Zaoohasaa.whloh was tho chief
among the Publicans, and be was
rich. 3 And be sought to see Jesus who
he was ; and could not for tbe press,
because he was little of stature.
4 And he ran before, aud climbed
up into a sycamore tree to the him,
for he was to pass that ijoay.
5 And when Jesus oame to tbe place,
he looked up, and saw him, and said
unto him, Zacohasas, make baste, and
come do-wn ; for to day I must abide
- at thy house.

- 6 And be made haste, and osiBa
down, and received bim joyfully.
7 And when they saw it, they all
murmured, saying. That he was gone
to be guest with a man tha t is a sinner.
8 And Zaccheens stood, and said
unto the Lord ; Eehold,Lord,the half
of my goods I give to tn^poor ; and
if I have taken any thing from any
man by false accusation, 1 restore him
fourfold. 9 And Jesus said unto him. This
day is salvation oome to this bouse,
forasmuch as he also is a son or Abra
ham. 10 Eor the Soil of man is come to
seek and to save that whioh was lost,

These verses describe the conversion of a souL Like
the stories of Nicodemus, and the Samaritan woman, the
story of Zacchasus should be freq[uently studied by Chris
tians. The Lord Jesus never changes. What He did
for the man before us. He is able and willing to do for
any one of ourselves.
We learn, firstly, from these vearses, that no one is too
lad to be saved, or beyond the power of Christ's grace.
We are told of a wealthy publican becoming a disciple
of Christ. A more unlikely event we cannot well ima
gine. ! We see the "' camel passing through the eye of a
needle," and the " rich man entering the kingdom of
God." We behold a plain proof that " all things are
possible with God." We see a covetous tax-gatherer
transformed into a liberal Christian !
The door of hope which the Gospel reveals to sinners,
is very wide open. Let us leave it open as we find it
Let us not attempt^ in narrow-minded ignorance, toshul
it. We should never be afraid to maintain that Christ
is " able to save to the uttermost," and that the vilest of

LUKE, CHAP. XIX. 291
sinners may be freely forgiven if they will only come to
Him. We should offer the Gospel boldly to the worst
and wickedest, and say, " There is hope. Only repent and
believe. Though your sins be as scarlet they shall be as
white as snow ; though they be red like crimson they shall
be as wool." (Isai. i. 18.) Such doctrine may seem to
worldly people foolishness and licentiousness. But such
doctrine is the Gospel of Him who saved Zaccheeus at
Jericho. Hospitals discharge many cases as incurable.
But there are no incurable cases under the GospeL Any
sinner may be healed, if he will only come to Christ.
We learn, secondly, from these verses, how little and
insignificant are the things on which a soul's salvation
often turns. We are told that Zacchaeus " sought to see
Jesus who he was ; and could not, because he was little
of stature." Curiosity, and nothing but ciiriosity,appears
to have been the motive of his mind. That curiosity once
roused, Zacchasus was determined to gratify it. Kather
than not see Jesus- he ran on before along the road,
and "climbed up into a tree." Upon that little action,
so far as man's eyes can see, there hinged the salvation
of his soul. Our Lord stopped under the tree, and said
" Come down, I must abide at thy house." From that
very moment Zacchseus was an altered man. That very
night he lay down a Christian.
We must never " despise the day of small things."
(Zech. iv. 10.) We must never reckon anything little that
concerns the soul. The ways by which the HolyGhost leads
men and women to Christ are wonderful and mysterious.
He is often beginning in a heart a work which shall stand
to eternity,whea a looker-on observes nothing remarkable.

292 EXPOSITORY THOUOHTS.
In every work there must be a beginning, and in spiritual
work that beginning is often very small. Do we see a
careless brother beginning to use means of grace, which
in time past he neglected ? Do we see him coming to
Church and listening to the Gospel after a long course
of Sabbath-breaking ? When we see such things let us
remember Zacchseus and be hopeful. Let us not look
coldly on him because his motives are at present very
poor and questionable. Let us believe that it is far bet
ter to hear the Gospel out of mere curiosity, than not to
hear it at all. Our brother is with Zacchseus in the
tree ! For anything we know he may go further. Who
can tell but that he may one day receive Christ joyfully ?
We learn, thirdly, from these verses, Christ's free com-.
-passion towards sinners, and Christ's power to change
hearts. A more striking instance than that before us it
is impossible to conceive. Unasked, our Lord stops and
speaks to Zacchasus. Unasked, He offers Himself to he
a guest in the house of a sinner. Unasked, He sends
into the heart of a publican the renewing grace of the
Spirit, and puts him that very day among the children
of God. (Jerem. iii. 19.)
It is impossible, with such a passage as this before
us, to exalt too highly the grace of our Lord Jesus
Christ. We cannot maintain too strongly that there is
in Him an infinite readiness to receive, and an infinite
ability to save sinnei's. Above all, we cannot hold
too firmly that salvation is not of works, but of grace.
If ever there was a soul sought and saved, without
having done anything to deserve it, that soul was
the soul of Zacchseus. Let us grasp these doctrines

LUKE, CHAP. XIX. 293
firmly and never let them go. Their price is above rubies
Grace, free grace, is the only thought which gives men
rest in a dying hour. — Let us proclaim these doctrines
confidently to every one to whom we speak about spirit
ual things. Let us bid them come to Jesus Christ, just
as they are, and not wait in the vain hope that they can
make themselves fit and worthy to come. Not least, let
us tell them that Jesus Christ waits for them, and would
come and dwell in their poor sinful hearts, if they would
only receive Him. " Behold," He says, "I stand at the
door and knock ; if any man hear my voice and open the
door, I will come in to him and sup with him and he
with me." (Rev. iii. 20.)
We learn, lastly, from these verses, that converted sin
ners will always give evidence of their conversion. We
are told that Zaccheeus " stood, and said unto the Lord,
the half of my goods I give unto the poor ; and if I have
taken anything from any man by false accusation, I re
store him fourfold." There was reality in that speech.
There was unmistakeable proof that Zaccheeus was a new
creature. When a wealthy Christian begins to distribute
his riches, and an extortioner begins to make restitution,
we may well believe that old things have passed away,and
all things become new. (2 Cor. v.~17.) — There was decision
in that speech. " I give," says Zacchseus, — " I restore."
He does not speak of future intentions. He does not say,
" I will," but " I do." Freely pardoned, and raised from
death to life, Zacchfeus felt that he could not begin too
soon to show whose he was and whom he served.
He that desires to give proof that he is a believer,
should walk in the steps of Zacchaeus. Like him, let him

294 EXPOSITORY THOUGHTS. _^
thoroughly renounce the sins which have formerly most
easily beset him. Like him, let him follow the Christian
graces which he has formerly most habitually neglected.
In any case a believer should so live that all may know that
he is a believer. Faith that does not purify the heart and
life, is not faith at all. Grace that cannot be seen, like
light,and tasted,like salt,is not grace,but hypocrisy. The
man who professes to know Christ and trust Him, while
he cleaves to sin and the world, is going down to hell
with a lie in his right hand. The heart that has really
tasted the Grace of Christ, will instinctively hate sin.
Let us turn from the whole passage with the last verse
ringing in our ears, — " The Son of man came to seek
and save that which is lost." It is as a Saviour, more
than as a Judge, that Christ desires to be known. Let
us see that we know Him as such. Let us take heed
that our souls are saved. Once saved and converted,
we shall say, "What shall I render to the Lord for all
His benefits ?" (Psalm cxvi. 12.) Once saved, we shall
not complain that self-denial, like that of Zacchasus, is
a grievous requirement. Notes. Luke XIX. 1—10.
I. — [Entered and passed through!] It is probable that our version
does not exactly give tho sense of the Greek here. It would be
more literally rendered, " was passing through."
2. — [And behold!] It is worthy of remark that this expression ia
frequently found in the New Testament, when something wonder
ful is about to be narrated. Thus it indicates that the conversion
of ZacchEeus was a peculiarly marvellous thing.
The connection between the story of Zacohaeus and the preced
ing chapter, ought not to be overlooked. The difficulty of a rich
man's salvation had been strongly set forth there. The Holy Ghost
now proceeds to show us, by the example of Zacchasus, that noth
ing is impossible with God.

LUKE, CHAP. XIX. 295
Whether Zacch»us was by birth a Jew or a Gentile, is a point
upon which commentators are not agreed. Cyprian, Tertullian,
Chrysostom, Ambrose, Bode, and Maldonatus, think that he was
a GentUe. — The more common and probable opinion is that he was
a Jew. The publicans were generally Jews. Mcreover, his name
seems a Hebrew name. Doddridge thinks it was Zaccai.
3. — [He sought to see Jesus!] Pellican considers that Zacchffius was
under ' the influence of grace abeady, and compares him to old
Simeon in the temple, rejoicing in the sight of the infant Jesus I
This seems to me a very improbable opinion. I hold with Poole,
Burkitt, and Scott, that ZacchEeus only sought to see Jesus out of
mere curiosity, altbough no doubt his curiosity was overruled by
God to his conversion.
4. — [Climbed up into a sycamore tree!] The ridicule that such an ac
tion would entail on Zacchseus, ought to be remembered. A
wealthy publican climbing up into a tree, after running along a
road, in order to see a rehgious teacher, would doubtless call forth
mockery fi-om all who saw him I Yet the circumstance, trifling
as it seems, throws light on the character of Zacchseus. He was
one who cared not for man's opinion. If he took up a thing he
went through with it. If he wanted to see Christ, he would not
be prevented by diflculties.
5. — [To-day I must abide at thy house.] Let it be noted, that this is
tlie only case in the Gospels, in which we find our Lord offering
Himself uninvited to be a man's guest. In this point of view the
expression is a very precious one. Christ sometimes comes to
those who seek Him not. (Isai. Ixv. 1.)
Our Lord's perfect knowledge is clearly shown in this case. He
knew not only the name of the man in the sycamore tree, but tho
state of his heart (See John i. 48.)
6. — [Game down and received Him.] It is precisely at this point
that the conversion of Zacchseus seems to have taken place. The
unexpected condescension of such a famous teacher of religion in
ofiering to be a pubUcan's guest, was made the means by which
the Spirit changed his heart. Notliing is so frequently found to
turn the hearts of great sinners, as the unexpected and unde
served tidings, that ¦ Christ loves them and eares for their
souls. These tidings have often broken and melted hearts of
stone.
7. — [AU murmured.] The " all" here mentioned must doubtless lis,
the Pharisees, and the Pharisaical portion of the crowd which fol
lowed our Lord. It cannot of course mean His disciples.
[Murmured.] The Greek word used here is only found iu one
other place. (Luke xv. 2.) It is. there used in precisely the same
connection, to describe the feeling shown by sek-righteous Phari
sees, on seeing sinners received by OhrisL

296 EXPOSITORY THOUGHTS.
[A 'man that is a sinner.] This expression goes far to indicate
that Zacchseus was not a Gentile but a Jew. If he had been a'
Gentile, that circumstance would surely have been cast in our
Lord's teeth, as well as the fact that he was " a sinner."
8. — [And Zacchce^us stood.] Some have thought that our Lord tarried
a day or two at the house of ZacchsBus, and that the speech here
recorded was made at the end of His stay. There seems, how
ever, no sufficient reason for supposing that this idea is correct".
It is far more probable that our Lord accepted the hospitality of
Zacchseus for a meal, and then passed on His journey.
[My goods.] We must, in reason, assume that Zacchasus first
made restitution to those he had robbed, and afterwards gave half
of what was justly and honestly liis own to the poor.. Otherwise
he would have given away what was not his.
[/ give io the poor.] The contrast between the readiness of
Zacchffius to distribute to the poor, and the unwillingness of the
rich ruler described in the last chapter, ought not to be overlooked.
Our Lord had required of the ruler nothing but what grace can
enable a man to do.
The use of the present tense in the speech of Zacchseus ought
to be noted. He says, "I give," and "I restore." There was no
deferring and putting off in his conduct.
Pord on this verse quotes a fine passage from Basil, exposing
' the meanness of those who are only liberal to the poor in their
wills, and give away their money in charity when they can no
longer keep or enjoy it. Zacchasus gave away during his own life
time. [Taken hy false accusation.] The word so translated is very pe
culiar. It is only found in one other place in the New Testament.
(Luke iii. 14) It is there applied to the soldiers, and is rendered,
" accuse falsely."
The Greek word from which it is formed is the origin of our
English word " sycophant." It is said to have been originally ap
plied at Athens, to persons who informed against those who ille
gally exported figs. Afterwards the word seems to have been
applied to every one who wronged another by false, or frivolous,
or vexatious information, and finally, to any extortion under pre
tence of law.
[I restore fourfold.] This expression deserves notice. It- showa
how thorough and complete was Zacchasus' repentance for his
past life. It was restitution far exceeding what the law of Moses
required. Burgon remarks, " Zacchseus imposed upon himself the severest
measure enjoined by the law concerning any one conv'cted of
theft. 'It is written, he shall lestore four sheep for a sheep.

LUKE, CHAP. XIX. 297
(Exod. xxii. 1 ;) but even this was exacted only of him who had
made away with the property he had stolen. ' If the theft be
found in his hand alive, he was only to restore double.' (Exod.
xxii. 4.) But with respect to him who confessed his crime it is
only said, ' he shall recompense his trespass with the principal
thereof, and add unto it the fifth part thereof, and give it unto him
against whom he hath trespassed.' (Numb. v. 7.) Zacchaeus
therefore judged himself most severely." — ^Let us do likewise, when
we repent.
9. — [Salvation come to this house.] Some commentators maintain
from this expression that Zacchseus' family were aU converted to
gether with himself Such an interpretation appears needless and
groundless. The simplest idea is, that salvation comes to a " house"
when the head and master of it is saved.
[He is a son of Abraham.] This expression was probably used
with a reference to the sneers of Pharisees against publicans and
sinners, as being unworthy of eternal life. Oui: Lord declares that
however much tbe self-righteous Pharisees might despise Zac
chseus^ he was a, genuine son of Abraham, if any one was. He
was one by natural descent. But better than that, he was a son
of Abraham in a way the Pharisees were not. He walked in the
steps of Abraham's faith and works, which they did not do. He
was one in heart with Abraham as well as in blood.
10. — [The Son of man is come, Sc] This sentence seems to be a
general reply ' to the uncharitable remarks of those who had
wondered at Jesus, for going to be " guest with a man that was a
sinner." Our Lord declares that such persons had only displayed their
ignorance of the great purpose for which He came into the world.
He had come into the world to save sinners. He was not ashamed
to visit such people as Zacchaeus, and to receive them into the
number of His disciples. In short, he had come " to seek and
save tbat which was lost."
There is a close resemblance between our Lord's argument in
this place, and that which we find Him using in the I5th chap.
of St. Luke, where the Scribes and Pharisees accused Him of
" receiving sinners, and eating with them."

hXJK'E XIX. 11— 2 L

II And as they heard these things,
ne added aud apake a parable, because
he was nigh to Jeruaalem,and because

they thought tbat the kingdom of God
should immediately appear.
15! He said therefore, A certain np-

13'

298

EXPOSITOEY THOUGHTS.

bleman went into a far country to re
ceive for himself a kingdom,- and to
return. 18 And he called his ten servants,
and delivered them ten pounds, and
said unto tbem. Occupy till I come.
- 14 But bis citizens hated bim, and
sent a message after him, saying, "We
will not have this man to reign over
us. 15 And it earae to pass, tbat -vrhen
he was returned, having received the
kingdom, then he commanded tbtse
servants to be called uuto bim, to
whom be bad given the money, that
he might know how much every man
had gained by trading.
16 Then came the first, saying.
Lord, thy pound bath gained ten
pounds. 17 And he said unto bim. Well,
thou good servant: because thou hast
been faithful in a very little, have
thou authority over ten cities.
18 And tbe second came, saying,
Lord, tby pound bath gained five
pounds. 19 And he said likewise to him. Be
tbou also over five cities.
20 And another came, saying. Lord,

behold, here is tby pound, whioh I
have kept laid up in a napkin :
21 For I feared thee, because thon
art an austere man : thou takest up ,
that tbou layedst not down, ana
reapest tbat thou didst not sow.
22 And be saith unto him, Out of
thine own mouth will I judge thee,
thou wicked servant. Thou kuewest
that I was an austere man, taking up
that I laid not down, and reapiog
that I did not sow.
23 Wherefore then gavest not thou
my money into the bank, that at mj '
coming I might have required mine
own with usuiy ?
a And he said unto tbem that stood
by. Take from him the pound, and
give it to bim that bath ten pounds,
25 (And they said unto bim. Lord,
he hath ten pounds.)
26 Eor I say nnto you. That unto
every one whioh bath shall be given ;
and from him that hath not, even
that be bath shall be taken away
from him.
27 But those mine enemies, wliich
would not that I should reign over
them, bring hither, and slay itoi
before me. ^

The occasion of our Lord speaking the parable before
us, is clear and plain. It was intended to correct the
false expectations of the disciples on the subject of
Christ's kingdom. It was a prophetical sketch of things
present and things to come, which ought to raise solemn
thoughts in the minds. of all professing Christians.
We see, for one thing, in this parable, the present po
sition qf our Lord Jesus Christ. He is compared to "a
certain nobleman, who went into a far country, to re
ceive for himself a kingdom, and to return."
When the Lord Jesus left the world, He ascended up
into heaven as a conqueror, leading captivity captive.
He is there sitting at the right hand of God, doing the
work of a High Priest for His believing people, and ever

LUKE, CHAP. XIX. 299
making intercession for them. But He will not sit there
'always. He will come forth from the holy of holies to
bless His people. He will come again with power and
-glory to put down every enemy under His feet, and to
set up "His universal kingdom on earth. At present
" we see not all things put under Him." The devil is the
"prince of this world." (Heb. iL 8 ; John xiv. 30.) But tbe
present state of things shall be changed one day. When
Christ returns, the kingdoms of the world shall become His.
Let these things sink down into our minds. In all our
thoughts about Christ, let us never forget His second
advent. It is well to know that He lived for us, and
died for us, and rose again for us, and intercedes for us.
But it is also well to know that He is soon coming again.
We see, for another thing, in this parable, the present
position of all professing Cfiristians. Our Lord compares
them to servants who have been left in charge of money
by an absent master, with strict directions to use that
money well. They are to " occupy till He comes."
The countless privileges which Christians enjoy, com
pared to the heathen, are "pounds" given to them by
Christ, for which they must one day give account. We
shall not stand side by side in the judgment day with
the African and Chinese, who never heard of the Bible,
the Trinity, and tbe crucifixion. The most of us, it may
be feared, have little idea of the extent of our respon-,
sibility. To whomscever much is given, of them much"
will be required.
Are we " occupying ?" Are we living like men who
know to whom they are indebted, and to whom they must
oue day give account ? This is the only life which is

300 EXPOSITORY THOUGHTS.
worthy of a reasonable being. The best answer we caq
give to those who invite us to plunge into worldliness and
frivolity, is the Master's commandment which is before
us. Let us tell them that we cannot consent, because
we look for the coming of the Lord. We would fain be
found " occupying" when He comes.
We see, for another thing, in this parable, the certain
reckoning which awaits all professing Christians. We
are told that when the master returned, he " commanded;
his servants to be called, that he might know how much
every man had gained." j
There is a day coming when the Lord Jesus Chiist
shall judge His people, and give to every one accor^
ing to His works. The course of this world shall Bot
always go on as it does now. Disorder, confusion, false
profession, and unpunished sin, shall not always cpver
the face of the earth. The great white throne shall be
set up. The Judge of all shall sit upon it. The dead
shall be raised from their graves. The living shall all
be summoned to the bar. The books shall be opened.
High and low, rich and poor, gentle and simple, all shall
at length give account to God, and shall all receive an
eternal sentence.
Let the thought of this judgment exercise an influence
on our hearts and lives. Let us wait patiently when
we see wickedness triumphing in the earth. The time is
short. There is one who sees and notes down all that
the ungodly are doing. " There be higher than they."
(Eccles. V. 8.) Above all, let us live under an abiding
sense, that we shall stand one day at the judgment seat
of Christ'. Let us "judge ourselves," that we be not con-

LUKE, CHAP. XIX. 301
demned of the Lord. It is a weighty saying of St. James,
" So speak ye, and so do, as they that shall be judged
by the law of liberty." (1 Cor. xi. 31. James ii. 12.)
We see, for another thing, in this parable, the certain
reward of all true Christians. Our Lord tells us that
those who are found to have been faithful servants shall
receive honor and dignity. Each shall receive a reward
propoi'tioned to his diligence. One shall be placed " over
ten cities," and another "over five."
The people of God receive little apparent recompense
in' this present time. Their names are often cast out as
evil. They enter the kingdom of God through much
tribulation. Their good things are not in this world. The
gain of godliness does not consist in earthly rewards, but
in inward peace, and hope, and joy in believing. But
they shall have an abundant recompense one day. They
shall receive wages far exceeding anything they have
done for Christ. They shall find, to their amazement,
that for everything they have done and borne for their
Master, their Master will- pay them a hundred-fold.
Let us often look forward to the good things which are
yet to come. The "sufferings of this present time are
not worthy to be compared with the glory which shall
be revealed." (Rom. viii. 18.) Let the thought of that
glory cheer us in every time of need, and sustain us in
every dark hour. Many, no doubt, are "the afdictions of
the righteous." One great receipt for bearing them pa
tiently is to " have re,«pect, like Moses, to the recompense
of the reward." (Psalm xxxiv. 19. Heb. xi. 26.)
We see, lastly, in this parable, the certain exposure of
all unfaithful Christians at the last day. We are told of

302 EXPOSITORY THOUGHTS.
one servant who had done nothing with his lord's money,
but had laid it up in a napkin."— We are told of his -use
less arguments in his own defence, and of his final ruin,
for not using the knowledge whichhe confessedlypossessed.
There can be no mistake as to the persons he represents.
— He represents the whole company of the ungodly ; and
his ruin represents their miserable endin the judgment day.
Let us never forget the end to which all ungodly peo
ple are coming. Sooner or later, the unbeliever and the
impenitent will be put to shame before the whole world,
stripped of the means of grace and hope of glory, and
cast down to hell. There will be no escape at the last
day. False profession and formality will fail to abide
the fire of God's judgment. Grace, and grace only, shall
stand. Men will discover at last, that there is such a
thing as " the wrath of the Lamb." The excuses with
which so many content their consciences now, shall prove
unavailing at the bar of Christ. The most ignorant
shall find that they had knowledge enough to be their
condemnation. The possessors of buried talents and
misused privileges will discover at last that it would
have been good for them never to have been born.
These are solemn things. Who shall stand in the
great day when the Master requires an account of "His
pounds ?" The words of St. Peter will form a fitting
conclusion to the whole parable, " Seeing that ye look
for such things, be diligent that ye may be found of Him
in peace, without spot, and blameless." (2 Pet. iii. 14.)
Notes. Luke XIX. 11—27.
11. — [As they heard these things.] Our Lord's hearers had just
hoard Him speaking of Hima 3lf as one who had come into the

LUKE, CHAP. XIX. 303
world for a great end, to seek and to save that whioh was lost.
Their minds were probably full of the idea that He was come to
restore the kingdom to Israel, and save the Jews from the power
of Rome. He proceeds to check their error.
[Spake a parable.] There is great resemblance between this
parable and that of the talents in Matthew. Yet they are not the
same. They were evidently spoken at different times, and differ
in one important respect, namely, the sums given to the servants.
In Matthew the servants receive different sums. In Luke all re
ceive the same.
[Nigh...Jer'Usdlem...kingdom...appear.] The disciples evidently ex
pected that our Lord was about to be proclaimed king, as soon as
He arrived at Jerusalem, and to wind up His miracles by reigning
on earth.
Our Lord undeceives them by showing in the parable of
the pounds, the true nature of the position He was about to
take up, and of the position which His disciples would soon have
to fill. As for Himself, He was going away from them, to receive
a kingdom, and would not return for a long time. As for them,
they would be left behind in charge of great privileges, and
upon their faithfulness in the use of them their place in the final
glorious kingdotti would depend. There would be a kingdom one
day in which He would be a King upon earth. But there
was much to be done and borne by His people before that
time came. He would have them think of their present duty
rather than waste time in looking for a kmgdom which was yet
far distant.
12. — [A certain nobleman.] This clearly represents Jesus Christ
Himself [ Went into a far country.] Augustine thinks this means that
Christ left the Jews and went to the Gentiles. I prefer the opin
ion of Theophylact and Euthymius, that it means Christ's ascen
sion into heaven.
[To receive a kingdom.] Most commentators agree in thinlring
that this part of the parable refers to a well-known custom in East
ern countries, in the time when our Lord was Upon earth. The
princes and kings of petty territories under the protection and su
premacy of Rome, made journeys to Rome, in order to be invested
with kingly authority at the hands of the Eoman Emperor. Jo
sephus, for example, mentions that Archelaus, one of Herod's fam
ily, did so, and that the Jews sent after him a protest against his
receiving the kingdom, to which Augustus would not listen. Al
ford observes that the place where our Lord spoke this parable,
made this circumstance singularly appropriate. It was spoken at
Jericho, where this very Archelaus had built himself a royal pal^
ace of great magnificence.

304 EXPOSITORY THOUGHTS.
IZ.— [Ten servants.] Chemnitius and others think that the "ser
vants" in this parable mean only the ministers of the^ Grospel.
I cannot take so narrow a view of the parable. I think that
the expression means all who profess and call themselves Chris
tians. By baptism they all profess to be Christ's soldiers and ser
vants. [Ten pounds.] The word translated " pound," means a sum much
larger than an Enghsh pound. It was worth about £4 Is. 3d. of
our money. In the kindred parable of the talents in Matthew, it
should be noted the servants receive much more. The talent was
worth £243 15s.
" [Occupy.] The Greek word so translated is only found here.
V It, means literally, " employ in business, or tfading." A substan-
-tive formed from it is found in 2 Tim. ii. 4, and is rendered " the
affairs" of this life.
li.-^iHis citizens hated him, Sc] There can be no doubt that this
verse describes the conduct of the Jews towards Christ, both while
He was among them and after He had ascended into heaven.
It is a lively emblem of their bitter hatred and obstinate un-
beUef. ¦[We will not have this man, Sc] Theophylact remarks the
striking resemblance between this part of the parable and
the cry of the Jews when Christ was before Pilate. They were
asked, " Shall I crucify your king ?" They answered, " We have
no king but Csesar." They' said, " Away with Him 1" "Crucify
him."
~ 15. — [ When he was returned...kingdom.] This part orthe parable de
scribes tbe second advent of Jesus Christ The kingdom for which
we pray in the Lord's prayer is not yet come.
[Commanded...servants...called.] These words describe the judg
ment of -all professing Christians, when Christ comes the second
time. He will take account of every man's works.
16. — [Thy pound.] The humility of a true Christian is indicated in
this expression. The servant does not say, " By my skill I have
gained," but, "thy pound hath gained." We have nothing toboaat
of. All that we have we have received.
17. — [Faithful in a very little.] The sum given to each servant was
undoubtedly very small. But our Lord would have us learn
that however small a man's gifts and opportuni^es, he is as much
accountable for using them rightly as if they were very great
And he would have us know that the poorest aud the humblest
Christian, if he uses his one pound well; shall be as care'fully no
ticed and rewarded as the mightiest Idng. Faithfulness in the
use of vrhat we have, however little, is what Christ requires at cm
liands.

LUKE, CHAP. XIX. 305
[Over ten eities.] Let it be noted, that the servant who had
turned one pound into ten, was set over ten cities, and the
servant who had .turned one into five, was set over five cities.
Each was rewarded according to his diligence. The doctrine of
reward according to works seems to stand out here as well
as in other places of Scripture. Our title to heaven is all of grace.
Our degree of glory in heaven will be proportioned to our works.
" Every man shall receive his own reward according to his own
labor." Henry remarks, " There are degrees of glory in heaven.
Every vessel wiU be alike fuH, but not alike large. And the de
gree of glory there will be according to the degrees of usefulness '
here." (1 Cor. iii. 8.)
20. — [/ have kept...napkin.] The ingenuity of commentators has dis
covered allegorical meanings here. Some have thought that as
napkins were used for tying round the faces of dead persons, the
whole expression represents a sleeping conscience and a dead soul.
I am unable to see that there is anything more in the expression
than a circumstance of the parable.
21. — [I feared thec.austere man.] The heart of the unconverted man
is figured ina very striking manner in this expression. Like Adam
and Eve, when they had eaten the forbidden fruit, he is afraid of
his Master in heaven, and does not love Him. Like the murmur
ing Israelites in the wilderness, he finds fault with God's appoint
ments and dealings, and charges Him with hardness and in
justice. Hard thoughts of God are a common mark of all unconverted
people. They first misrepresent Him, and then try to excuse them
selves for not loving and serving Him.
22, 23. — [ Out of thine own mouth, Sc] The particular expressions
in the concluding portion of the parable must not be pressed too
closely. We are reading a story of an earthly lord's dealings with
his servants, which illustrates Christ's dealings with men, and jus
tifies His final condemnation of the wicked. We are not reading
an exact account of what will be said and done in the day of
judgment The turning point of the king's address to the unfaithful servant
is the expression " Thou knewest" It is meant to teach us that
those who are condemned at the last day will be found to have
"known" enough to guide them to salvation if they would have
used their knowledge.
24. — [Take from him...give it] It should be observed, that we
have no mention here of any positive punishment inflicted on
the unfaithful servant, such as we find inflicted on the man who
buried his talent But we may not therefore suppose that un
faithful Christians will not be condemned to punishment af. tha

306 EXPOSITOEY THOUGHTS.
last day. . The privation of- all privileges, aud- taking avvay of all
gifts; fecribed in the parable before us, evidently imphes that un
faithful Christians will be cast out forever ftom Christ's presence.
We must once more remember that we are reading a parable, and
not a history of the last day. The punishment of unfaithful Chris
tians will doubtless answer to the punishment which a king -vtUI
inflict on unfaithful servants.
25. — [They said unto him, Sc!] This parenthetical expression is re
markable. It was either spoken by those at Jericho, who heaM
our Lord deliver this parable. ' (Such an interruption by inter
ested hearers, would not be extraordinary in Eastern countries.)
Or else it forms part of the parable itself, and was spoken
by our Lord's own mouth. In either case, the lesson is the
same. It shows that the honor placed on faithful Christians, at
the last day, will be so great as to surprise and amaze all who
behold it
Some have thought that it means the angels, who will be the
standers-by and ministering agents in all the proceedings, of the
last day. This, however, seems very improbable.
2Q.'^[Hath...hath not] It is, evident that these two expressions
are elUptical. " Every one which hath," signifies every Christian
who not only has privileges, but improves them and turns them
to good account " He that hath not," signifies the professing
Christian who is content with the idlp possession of Christianity,
and makes no effort to use it for his soul's good, or the glory of
God. The Gentile Christians who have not made a good use of the
Gospel, are very probably included prophetically in the latter part
of the verse.
27. — [Those mi'he enemies...slay... hefore me.] The meaning of this
verse appears to be, that the Jews, who persisted in unbelief when
Christ came among them, and died in unbelief, will be fearfully
punished in the last day. They will be raised and brought before
the bar of Christ, and receive a punishment proportioned to their
enormous sin, in killing the Lord of glory. Though triumphing
apparently in the day of our Lord's crucifixion, Christ foretells in
this parable, that there will be a reckoning day. Annas and Caia-
phas and their companions will yet be brought before Jesus of
Nazareth and punished.
In leaving tho parable, let us not forget that it shows us three
sorts of people.
Firstly, there are open opposers of Christ and the Gospel,
Such were the Jews who refused to receive our Lord. Such are
all infidels in the present day.
Secondly, tLero are faithful Christians, Such are all they

LUKE, CHAP. XIX.

307

who make a good use of the Gospel, for their own good and for
God's glory.
Thirdly, there are unfaithful, formal Christians, who have
Christianity, but make no real use of it Of these it should be
always noted, that the parable does not charge them with being
open enemies of Christ, or open breakers of God's commandments.
But they " hide their pound in a napkin." They have a mighty
gift from God, and make no use of it This will prove at last their
eternal ruin.

LUKE XIX. 28—40.

28 And when he bad thus spoken,
he went before, ascending up to Je-
rusalsm. 29 And it came to pass, when he
was come nigh to Bethphage and
Bethany, at the mount called (lie
mount of Olives, he sent two of his
disciples, 30 Saying, Go ye into the village
over against you ; in the which at your
entering yo shaU lind a colt tied,
whereon yet never man sat ; loose
him, and bring him hither.
31 And if any man ask you, Why
do ye loose hAm ? thus shall ye say
unto liim, Because the Lord hath need
of him.
32 And they that were sent went
tlieir way, and found even as he had
- said unto them.
33 And as they were loosing tbe
colt, the owners thereof said unto
tbem. Why loose ye the colt ?

34 And they said. The Lord hath
need of him.
35 And they brought him to Jesus :
and they oast their garments upon the
colt, and they set Jesus thereon.
36 And as he went, they spread
their clothes in tbe way.
37 And when be was come nigh,
even now at tho descent of the mount
of Olives, tbe whole multitude of the
disciples began to rejoice and praise
God with a loud voice for all the
mighty works tliat they had seen ;
38 Saying, Blessed le tbe King
that cometh in the name of the Lord :
geace in heaven, and glory in the
ighest. 39 Aud some of the Pharisees from
among the multitude said unto bim,
Master, rebuke thy disciples.
40 And be answered and said unto
them, I tell you that, if these should '
hold their peace, tbe stones would
immediately ory oat.

Let us mark, for one thing, in these verses, the perfect
knowledge of our Lord Jesus Christ. We see Him
sending two of His disciples to a village, and telling them
that they would find at the entrance of it, " a colt tied,
whereon yet never man sat." We see Him describing
what they would see and hear, with as much confidence
as if the whole transaction had been previously arranged.
In short, He speaks like one to whom all things were

308 EXPOSITORY THOUGHTS.
naked and open, — like one whose eyes were in every
place, ^ — like one who knew things unseen as well as
things seen.
An attentive reader will observe the same thing in
other parts of the Gospel. We are told in one place that
" He knew the thoughts" of His enemies. We are told
in another, that " He knew what was in man." We are
told in another, that " He knew from the beginning who
they were that believed not and who should betray Him."
(Matt. xii. 25 ; John ii. 25 ; John vi. 64.) Knowledge
like this is the peculiar attribute of God. Passages like
these are meant to remind us, that " the man Christ
Jesus" is not only man. He is also " God blessed for
ever." (Eom. ix. 5.)
The thought of Christ's perfect knowledge should alarm
sinners and awaken them to repentance. The great Head
of the Church knows them and all their doings. The
Judge of all sees them continually, and marks down all
their ways. There is " no darkness where the workers of
iniquity can hide themselves." (Job xxxiv. 22.) If they
go into the secret chamber the eyes of Christ are there.
If they privately scheme villainy and plot wickedness,
Christ knows it and observes it. If they speak secretly
against the righteous, Christ hears. They may deceive-
men all their life long, but they cannot deceive Christ.
A day comes when God " will judge the secrets of men
by Jesus Christ, according to the GospeL" (Rom. ii. 16.)
The thought of Christ's perfect knowledge should com
fort all true-hearted Christians, and quicken them to
increased diligence in good works. The Master's eye is
always upon them. He knows where they dwell, and

LUKE, CHAP. XIX. 309
what are their daily trials, and who are their companions.
There is not a word in their mouths, or a thought in their
hearts, but Jesus knows it altogether. Let them take
courage when they are slandered, misunderstood, and
misrepresented by the world. It matters nothing so long
as they can say, " Thou, Lord, who knowest all things,
knowest that I love thee," (John xxi, 17,) Let them
walk on steadily in the narrow way, and not turn aside
to the right hand or the left. When sinners entice them,
and weak brethren say, " Spare thyselfj" let them reply,
" My Master is looking at me. I desire to live and move
as in the sight of Christ."
Let us mark, for another thing, in this passage, the
publicity of our Lord's last entry into Jerusalem. We are
told of His riding in on an ass, like a king visiting his
capital, or a conqueror returning in triumph to his native
land. We read of a " multitude of disciples" surround
ing Him as He rode into the city, " rejoicing and prais
ing God with a loud voice." The whole history is strik
ingly unlike the general tenor of our Lord's hfe. On other
occasions, we see Him withdrawing from public obser
vation, retiring into the wilderness, charging those whom
He healed to tell no man what was done. On the pre
sent occasion all is changed, Eeser've is completely
thrown aside. He seems to court public notice. He
appears desirous that all should see Him, and should
mark, note, and observe what He did.
The reasons of our Lord's conduct at this crisis of His
ministry, at first sight, may appear hard to discover. On
calm reflection they are clear and plain. He knew that
the time had come when He was to die for sinners on the

310 EXPOSITORY THOUGHTS.
cross. His work as the great Prophet, so far as His
earthly ministry was concerned, was almost finished and-
completed. His work as the sacrifice for sin and sub
stitute for sinners, remained to be accomplished. Before
giving Himself up as a sacrifice. He desired to draw the
attention of the whole Jewish nation to Himself. The
Lamb of God was about to be slain. The great sin-
offering was about to be killed. It was meet that the
eyes of all Israel should be fixed upon Him. This great
thing was not to be done in a corner.
For ever let us bless God that the death of our Lord
Jesus Christ was so widely known and so public an event.
Had He been suddenly stoned in some popular tumult,—
or privately beheaded like John the Baptist in prison,
there never would have been wanting Jewish and Gentile
unbelievers, who would have denied that the Son of God
had died at all. The wisdom of God so ordered events
that such a denial was rendered impossible. Whatever
men may think of the doctrine of Christ's atoning death,
they can never deny the fact that Christ died. Publicly
He rode into Jerusalem a few days before His death. Pub
licly He was seen and heard in the city until the day that
He was betrayed. Publicly He was brought before the
High Priests and Pilate, and condemned. ' Publicly He
was led forth to Calvary, and nailed to the cross. The
corner-stone and crowning-event in our Lord's ministry
was His death for sinners. Of all the events of His min
istry, that death was the one most public, and the one
witnessed by the greatest number of Jews, And tliat
death was the "life of the world," (John vi, 61.)
Let us leave the whole passage with the cheering

LUKE, CHAP. XIX. 811
reflection, that the joy of Christ's disciples at His entry
into Jerusalem, when He came to be crucified, will provo
as nothing compared to the joy of His people when He
comes again to reign, — That first joy was soon broken off
and exchanged for sorrow and bitter tears. The second
joy shall be a joy for evermore. — That first joy was often
interrupted by the bitter sneers of enemies, who were
plotting mischief. The second joy shall be liable to no
such rude interruptions. Not a word shall be said
against the King when He comes to Jerusalem the
second time. " Before Him every knee shall bow, and
every tongue confess that He is Lord." (Phil. ii. 11.)
Notes. Luke XIX. 28—40.
30. — [Ye shall find a colt tied, Sc] Let it be noted, that the public
entry into Jerusalem which we read of here, is one of the few
events in our Lord's history which all four Gospel writers relate.
There is evidently an importance about it as a step in our Lord's
earthly ministry, which we should not overlook..
The allegorical meanings which many commentators attach to
the whole transaction, appear to me, to say the least, very ques
tionable. I am unable to see that " the colt" is a type of the Gen
tile Ohurch, and our Lord's riding ou it a type of the Gentiles be
coming obedient to the Gospel. Those who wish to see instances
of allegorical views of the subject, will find them in the commen
taries of Pellican and Brentius, and in Luther's Exposition of the .
Gospel for the 'First Sunday in Advent
It may be well to remark that there was nothing ignominious
or unworthy of a great person in riding on an ass. In eastern
countries asses have in every age been used by persons of hig'ff
rank. (See Judges v. 10.)
31. — [ITie Lord hath need of him.] It is not quite clear whethei
thesie words were meant to have a miraculous constraining influ
ence on the mind of the master of the colt, or whether he woulo
simply regard it as a case of borrowing for some eminent person'?
use. The former of the two opinions seems the more probable
It is clear that throughout the whole transaction of this lasl
emtry into Jerusalem, a constraining miraculous influence waa
exercised over the minds of many persons, showing plainly what

312 EXPOSITORY THOUGHTS.
oui Lord might have easily done, if He had been minded to take ,
to Himself a temporal dominion.
32. — [Found as he had said.] It is interesting to note here how many
various minute circumstances wore mentioned by our Lord when
He sent His disciples for the colt, and how accurate His descrip
tion proved.
37. — [Multitude of the disciples!] We must necessarily suppose that
many of the disciples here mentioned were not really disciioles iu
heart They followed our Lord probably in much ignorance, and
under very mistaken expectations.
38. — [Peace in. heaven!] We can only conjecture what the multitude
meant by this expression. It is possible that they intended to de
clare their belief that Messiah's reign of universal " peace" and
His advent in " glory," was on the point of beginning. In the
mouths of many it was probably a scriptural phrase used at any
period of great religious rejoicing, without any distinct application
to Messiah's times.
39. — [Rebulce thy disciples!] This expression seems to show clearly
that the Pharisees considered the multitude to be treating Jesua
as the Messiah, and considered Jesus to be claiming the Messiah-
ship by His not checking the language His attendants used. His
riding on the colt would doubtless bring to their recollection the
famous prophecy of Zechariah, which all Jews applied to the Mes
siah, and would add to their displeasure.
40. — [The stones would cry okI] This expression must evidently be
regarded as a proverbial and figurative one. If men did not re
joice at Christ's advent, even inanimate nature would cry shame.
In leaving this passage, it is fair to remark, that the view I
have set forth in the Exposition, of our Lord's design in making
His public entry into Jerusalem, is not that which is commonly
given by commentators. It seems generally thought that our
Lord's principal object was to manifest His kingly power, and
His dominion, when He thought fit to exercise it, over the wills
of men.
I cannot help thinking that this theory falls short of the true
meaning of the event I have a firm conviction that our Lord
did what He did in anticipation of His approaching death on
tbe cross. Before dying for our sins. He called public attention
to Himself, and filled Jerusalem with the report of His arrival.
The consequence was, that when He was crucified a few days'
after, the attention of the whole multitude assembled at Jerusalem
for the passover, was directed to Him. He was offered up as a
sacrifice with the greatest possible publicity, and with the eyes
of the whole nation upon Tlim. Ono of the greatest helps to thir
publicity, beyond doubt, was His remarkable entry into Jerusa-

LUKE, CHAP. XIX.

313

Jem. Myriads of Jews from foreign parts came up to, the holy
city at the feast of the passover. There was probably not one
among them who did not hear that a wonderful teacher had ar
rived, who claimed to be the Messiah, and rode into the city in
the manner predicted by Zechariah. His death on the cross a
few days after, would doubtless raise many thoughts in their
minds, and in many cases would never bo forgotten.

LUKE XIX 41—48.

41 And when he was come near, be
beheld the city, and wopt over" it,
42 Saying, If tbou hadst known,
even thou, at least in this thy day,
the things loliich ielong unto thy
peace 1 but now they are hid from
thine eyes.
48 Eor _the days shall come upon
thee, tbat thine enemies shall cast a
trench about thee, and compass thee
round,and keep thee in on every side,
44 And shall lay thee even with
the ground, and tby children withiu
thee ; and they sliall not leave in thee
one stone upon another; because thou

knewest not tbe time of thy visita
tion, 45 And be went into the temple,
and began to oast out tbem that sold
therein, and them that bought ;
46 Saying unto them. It is written.
My bouse is tbe house of prayer : but
ye have made it a den of thieves.
47 And be taught daily in the tem
ple. But the Chief Priests and the
Scribes and the chief of the people
sought to destroy him,
48 And could not find what they
might do : for all the people were
very attentive to hear bim.

We learn, firstly, from these verses, how great is the
tender'ness and compassion of Christ towards sinners. We
are told that when He came near Jerusalem for the last
time, " He beheld the city and wept over it." He knew
well the character of the inhabitants of Jerusalem. Their
cruelty, their self-righteousness, their stubbornness, their
obstinate prejudice against the truth., their pride of heart
were not hidden from Him. He knew well what they
were"^going to do to Himself within a very few days. His
unjust judgment. His delivery to the Gentiles, His suffer
ings. His crucifixion, were all spread out distinctly before
His mind's eye. And yet knowing all this, our Lord
pitied Jerusalem ! "Hebeheldthecityand wept over it."
We err greatly if we suppose that Christ cares for none
14

314 EXPOSITORY THOUGHTS.
but His own believing people. He cares for all. His
heart" is wide enough to take an interest in all mankind.
His compassion extends to every man, woman, and child
on earth. He has a love of general pity for the man
who is going on still in wickedness, as well as a love of
special affection for the sheep who hear His voice and
follow Him. He is not willing that any should perish,
but that all should come to repentance. Hardened sin
ners are fond of making excuses for their conduct. But
they will never be able to say that Christ was not mer
ciful, and was not ready to save.
We know but little of true Christianity, if we do not
feel a deep concern about the souls of unconverted people,
A lazy indifference about the spiritual state of others, •
may doubtless save us much trouble. To care nothing
whether our neighbors are going to heaven or hell, is no
doubt the way of the world. But a man of this spirit
is very unlike David, who said, "rivers of waters run
down mine eyes, because men keep not thy law." He
is very unlike Paul, who said, " I have great heaviness
and continual sorrow of heart for my brethren." (Psalm
cxix. 136 ; Eom. ix. 2.) Above all, he is very unlike
Christ, If Christ felt tenderly about wicked people, the
disciples of Christ ought to feel likewise.
We learn, secondly, from these verses, that there is a
religious ignorance which is sinful and blameworthy. We
read that our Lord denounced judgments ou Jerusaleih,
" because she knew not the time of ber visitation," She
might have known that the times of Messiah had fully
come, and that Jesus of Nazareth was the Messiah. But
she would not know. Her rulers were wilfully ignorant.

LUKE, CHAP. XIX. 315
They would not calmly examine evidences, and impar
tially consider great plain facts. Her people would not
see " the signs of the times," Therefore judgment was
soon to come upon Jerusalem to tlie uttermost. Her wil
ful ignorance left her without excuse.
The principle laid down by our Lord in this place is
deeply important. It contradicts an opinion which is
very common in the world. It teaches distinctly that
all ignorance is not excusable, and that when men might
know truth, but refuse to know it, their guilt is very great
in the sight of God. There is a degree of knowledge for
which all are responsible, and if from indolence or pre
judice we do not attain that knowledge, the want of it
will ruin our souls.
Let us impress this great principle deeply on our own
hearts. Let us urge it diligently on others, when we
speak to them about religion. Let us not flatter our
selves that ignorance will excuse every one who dies iu
ignorance, and that he will be pardoned because he
knew no better ! — Did he live up to the light be had ?
Did lie use every means for attaining knowledge ? Did
he honestly employ every help within his reach, and
search industriously after wisdom ? These are grave
questions. If a man cannot answer them, he will cer
tainly be condemned in the judgment day. A wilful ig
norance will never be allowed as a plea in a man's favor.
On the contrary, it will rather add to his guilt.
"We learn, thirdly, from these verses, that God is some
times pleased to give men special opportunities andinvita-
tions. We are told by our Lord, that Jerusalem "knew not
the day of her visitation." Jerusalem had a special season

316 EXPOSITORY THOUGHTS.
of mercy and privilege. The Son of God Himself visited
her. The mightiest, miracles that man had ever, seen
were wrought around ber. The most wonderful preaching
that ever was beard was preached within her walls. The
days of our Lord's ministry were days of the clearest
calls to repentance and faith that ever any city received.
They were calls so marked, peculiar, and unlike any pre
vious calls Jerusalem had received, that it seemed im
possible they should be disregarded. But they were dis
regarded ! And our Lord declares that this disregard
was one of Jerusalem's principal sins.
The subject before us is a deep and mysterious one.
It requires careful stating and delicate handling, lest we
should make one scripture contradict another. There
seems no doubt that churches, nations, and even indi
viduals are sometimes visited with special manifesta
tions of God's presence, and that their neglect of such
manifestations is the turning point in their spiritual
ruin. Why this should take place in some cases and not
in others we cannot tell. Facts, plain facts in history
and biography, appear to prove that it is so. The last
day will probably show the world, that there were
seasons in the lives of many who died in sin, when God
drew very near to them, when conscience was peculiarly
alive, when there seemed but a step between them and
salvation. Those seasons will probably prove to have
been what our Lord calls their "day of visitation." The
neglect of such seasons will probably be at last one of
the heaviest charges against their souls.
Deep as the subject is,it should teach men one practical
lesson. That lesson is the immense importance of not

LUKE, CHAPr XIX. 317
stifling convictions, and not quenching the workings of
conscience. He that resists the voice of conscience may
be throwing away his last chance of salvation. That
warning voice may be God's "day of visitation." The
neglect of it may fill up the measure of a man's iniquity,
and provoke God to let bim alone forever.
We learn, lastly, from these verses, hew much Christ
disapproves of the profanation of holy things. We read
that He cast the buyers and sellers out of the temple,
and told them that they had made God's house " a den
of thieves." He knew how formal and ignorant the
ministers of the temple were. He knew how soon the
temple and its services were to be destroyed, the veil to
be rent, and the priesthood to be ended. But He would
have us know that a reverence is due to every place
where God is worshipped. The reverence He claimed
for the temple, was not for the temple as the house of ¦
sacrifice, but as " the house of prayer."
Let us remember this conduct and language of our
Lord, whenever we go to a place of public worship.
Christian churches no doubt are not like the Jewish
temples. They have neither altars, priesthood, sacrifices,
nor symbolical furniture. But they are places where God's
word is read, where Christ is present, and where the Holy
Ghost works on souls. These facts ought to make us
grave, reverent, solemn and decorous, whenever we enter
them. The man whc behaves as carelessly in a church
as he would in an inn, or a private dwelling, has yet
much to learn. He has not the "mind of Christ."
Notes. I.uke XIX. 41—48.
41. — [Wept over it.] This is a remarkable expression. Gualtfti

318 EXPOSITORY THOUGHTS. j-
and Gerhard call attention to it, as a conclusive argument against
the doctrine of reprobation. Christ loves and pities all, even those
who are Hi? open enemies. None are hated, though none but be
hevers are finally saved.
Wordsworth remarks, " Christ here proves His twofold nature
by shedding tears as man, for what He foretold as God."
42. — [If thou hadst known!] The Greek expression so translated is
equivalent to saying, " I wish that thou hadst known."—" Oh that
thou hadst known." It is like Isaiah xlviii. 18.
[Now they are hid!] Poole remarks, " God will not allow His
Spirit always to strive with man, because he is but flesh, not fit to
be always waited on by the Majesty of heaven. First, men shut
their eyes against the things belonging to then- peace, and then
God hideth them fi-om them."
43. — [The days shaU come, Sc!] The predictions of this and the fol
lowing verse were fulfilled with most literal completeness at the
siege of Jerusalem under Titus. Not one word failed.
44. — [The time of thy visitation!] Poole remarks, " God's visitations
are either of wrath, or mercy ; — of wrath. Exodus xxxii. 34, of
mercy, Jeremiah xxix. 10. It is plain that our Saviour useth the
term here in its latter, not its former sense ; and that by God's
visitation is' meant His visiting them by the prophets, John the
Baptist, and Himself."
45. — [He went into the temple!] Let it be noted, that our Lord puri
fied the temple from profane uses twice, once at the beginning of
His ministry and once at the end. Jerome considers it tlie great-
ost miracle that Christ ever wrought.
[Them that sold...and bought!] To account for the presence of
those buyers and sellers, we must remember that Jews came to
Jerusalem at the passover from every part of the world, and re
quired animals to.offer as sacrifices. The buying and selling of
these sacrifices, in the outward court of the temple, was doubtless
the proceeding which called forth our Lord's righteous indignation.
We can hardly question that a mighty divine influence must
have accompanied our Lord's action oii this occasion. Otherwise
~ it is difficult to understand the apparent ease with which one per
son succeeded in producing so great an effect on a multitude with
out resistance.
40. — [Saying unto them. It is written!] The remark has been made
that even in purifying the temple from profane uses, our Lord
supports His conduct by a text of Scripture. All reformation of
abuses in Churches should be built upon God's Word,
47. — [He taught daily in the temple!] The connection between thia
verse and the preceding one ought not to be overlooked. Our

319

Lord had just called the temple " the house of prayer.'' Yet He
proceeds to show, by His own example, that it is to be the house
of " teaching" as well as praying.
ts. — [ Were very attentive.] The Greek word so rendered is remark
able. It is only used in this place in the New Testament The
marginal reading is more literal. They " hanged on him."

LUKE XX. 1—8.

1 And it oame to pass, that on one
>f those days, as he taught the people
m the temple, and preached tbe Gos
pel, the Chief Priests and tbe Scribes
came upon him with the elders,
2 Aud spake unto him, saying. Tell
us,by what authority doestthou these
things ? or who is he that gave thee
this authority?
3 And he answered and said unto
them, I will also ask you ono thing ;
and answer me :
4 The baptism of John, was it from

heaven, or of men ?
5 And they reasoned with them
selves, saying. If we shall say. From
heaven ; he will say. Why theu be
lieved ye bim not !
6 Bat and if we say. Of men ; aH
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 tbem, Neither
tell I you by what authority 1 do these
things.

Let us notice, firstly, in this passage, the demand which
the chief priests and scribes made upon our Lord. " Tell
us," they said, " by what authority thou doest these
things ? and who gave thee this authority ?"
The spirit which prompted this demand is too evident
to be mistaken. These men hated and envied Christ.
They saw His influence increasing. They saw their own
power waning. They resolved, if possible, to stop the
progress of this new teacher ; and the point on which
they made their assault was His authority. His mighty
works they ought to have examined. His teaching they
ought, in all fairness, to have compared with their oww
Scriptures. But they refused to take either one course
or the other. They preferred to call in question His
commission. Every true-hearted Christian who tries to do good in

-320 EXPOSITORY THOUGHTS.
the world, must make up his mind to be treated like hit
Master. He must never be surprised to find, that the
self-righteous and the worldly-minded dislike His ways.
The lawfulness of his proceedings will be constantly
called in question. He will be regarded as meddlesome,
disorderly, and self-conceited, a pestilent fellow, and a
troubler of Israel. (Acts xxiv. 5 ; 1 Kings xviii. 17.)
Scripture-readers, district-visitors, lay-agents, and un-
ordained missionaries, are specially liable to meet with
such treatment. And worst of all they will often meet
with enemies, where they ought to find friends.
Let all who are attacked by the world for trying to do
good, take comfort in the thought that they are only
drinking of the cup which Christ drank. Their Master
in heaven sympathizes with them. Let them work on
patiently, and believe that, if they are faithful, their
vrork will speak for itself The world's opposition is sure
to attend every really good work. If the servants of
Christ are to cease from every movement which the world
calls in question, they will soon come to an entire stand
still. If we are to wait till the world approves our plans,
and is satisfied with the propriety of our efforts, we shall
never do anything on earth.
Let us notice, secondly, in this passage, the manner in
which our Lord speaks of John the Baptist's ministry.
He refers those who questioned His authority to John's
constant and unvarying testimony to Himself. " Ought
they not to remember how John had spoken of Him as
the Lamb of God, — as One whose shoe-latchets he was
not worthy to bear, — as One who had the fan in His
hand, and had the Spirit without measure ? Ought they

321
not to recollect" that they and all Jerusalem had gone out
to John's baptism, and confessed that John was a pro
phet ? Yet John had always told them plainly that
Christ was the Messiah I Surely, if they were honest
they would not come now to demand His authority. If
they really believed John to be a prophet sent from God,
they were bound to believe that Jesus was the Christ."
It may reasonably be doubted whether the importance
of John the Baptist's ministry is generally understood
by Christians, The brightness of our Lord's history
overshadows the history of His forerunner, and the re
sult is that John's baptism and preaching do not receive
the attention which they deserve. Yet it should never
be forgotten, that the ministry of the Baptist was the
only New Testament ministry foretold in the Old Tes
tament, excepting that of Christ. It was a ministry
tvhich produced an immense effect on the Jewish mind,
and aroused the expectation of Israel from one end of
Palestine to the other. Above all, it was a ministry
which made the Jews without excuse in their rejection
of Christ, when Christ appeared. They could not say
that they were taken by surprise when our Lord began
to preach. Their minds had been thoroughly prepared
for His appearing. To see the full sinfulness of the
Jews, and the entire justice of the judgments which
came on them after crucifying our Lord, we must re
member the ministry of John the Baptist.
However little man may esteem the work of faithful
ministers there is One in heaven who sees it, and keeps
account of all their labor. However little their pro
ceedings may be understood, and however much they
14*

322 EXPOSITORY THOUGHTS.
may be slandered and misrepresented, the Lord Jesus
_Christ writes all their doings in His book. He lives who
testified to tbe importance of John the Baptist's minis
try when John was dead and buried. He will yet testify
to the toil of every one of His faithful servants at the
last day. In the world they may have tribulation and'
disappointment. But they are not forgotten by Christ.
Let us notice, lastly, in this passage, the falsehood of
which our Lord's eiiemies were guilty. In reply to our
Lord's question whether John's baptism was from heaven
or of men, " they answered that they could not tell." This
was a downright untruth. They could have told, but
they would not. They knew that if they said what they
really believed they would condemn themselves. If they
confessed that John was a prophet sent from God, they
would be guilty of a gross inconsistency in not believing
his testimony about Christ. -
Falsehoods like this, it may be feared, are only too
common among unconverted men. Thousands will say
anything rather than acknowledge themselves to be in
the wrong. Lying is just one of the sins to which the
human heart is most naturally inclined, and one of the
commonest sins in the world. Gehazi, Ananias, and
Sapphira have more followers and imitators than Peter
and Paul. The number of lies which are constantly told
by men, to save their own credit, and to cover over their
own wickedness, is probably far greater than we are
aware. The true servant of Christ will do well to remember
these things as he travels through this world. He must
not believe all he bears, and especially in the matter of

323
teligiou. He must not suppose that unconverted men
really believe in their own hearts all that they say. They
often feel more than they appear to feel. They often
say things against religion and religious people, which
they secretly know to be untrue. They often know the
Gospel is true, but have not the courage to confess it.
They often know the Christian's life is right, but are too
proud to say so. The chief priests and scribes'are not
the only people who deal dishonestly in religion, and say
what they know to be false. Then let the .servant of
Christ go patiently on his way. Those who are now his
enemies, will one day confess that he was right, though
they used to cry loudly that he was wrong.
Notes. Ldke XX 1—8.
1. — [And it came io pass, Sc] The chapter we have now begun is
remarkable because of the variety bf attacks on our Lord which it
describes. Whether the whole of the events here narrated took
place on one day, is a question on vrhioh commentators do not
agree. If they did not aU happen on ono day, they must at any rate
have happened on two successive days.
[In the temple.] This expression means " in the outward courts
of the temple," to which all Jews were admitted.
!,¦ — [Ths baptism of John, Sc] We must beware of supposing that
this question which our Lord put was not pertinent to the one_
which had been put to Himself, or was at all an evasion of a disa
greeable query by a counter inquiry.
Our Lord's question was in reality an answer to the question
of His inquirers. They had asked Him "by what authority," He
did what He did. In reply. He asked them whether " John the
Baptist was a prophet sent from God." His meaning evidently
was that John the Baptist had expressly testified that He was the
Messiah. They knew this. They could not deny it Now if
they reaUy believed that John the Baptist was a prophet,
they would see at once by "what authority" He did what He
did. He did aU as the Messiah, whom John had proclaimed Him
to be.
[From heaven.] This expression means simply " from God.""
(See Dan. iv. 26 ; lake XV. 18, 21.)

324

EXPOSITORY THOUGHTS.

5, — [Why ihen believed ye him not?] The meaning of this of
course must be, "Why did ye not believe what he told you
about me ?"
6. — [Tlie people will stone m.] Grotius remarks, " They had them
selves accustomed the people to this violence. When they couM
not legally convict their enemies, they incited the people to stone
them. It was called the judgment of zeal." See John x, 31 ;
Acts xiv. 19.
7. — [They could not teU.] The Greek words here, when literally
translated, are even more remarkable than our version, as a proof
of the falsehood of our Lord's enemies. They are literally, " they
did not know."
8.^[Neiiher tett I you, Sc] Our Lord's refusal was just, because
those who asked him were not honest in their inquiry about His
authority.' Our Lord never refused to answer the question of any
honest inquirer.

LUKE XX. 9^19.

9 Then began be to speak to the
people thia parable : A certain man
planted a vineyard, and let it forth
to husbandmen, and went into a far
country for a long time.
10 Aud at the season he sent a ser
vant to the husbandmen, that they
should give bim of the fruit of tbe
vineyard : but the husbandmen beat
hira, and sent him away empty.
11 And again he sent another ser
vant: and they beat him also, and
entreated him shamefully, and sent
Mm away empty.
12 And again be sent a third : and
tbey wounded him also, and oast him
out 13 Then said tbe Lord of the vine
yard, What shall 1 do ? I will send
my beloved son : it may be they wUl
reverence him when they see him.
14 But when the husbandmen saw
him,they reasoned among themselves,
sayiug. This ia the heir : oome, let us

kill him, that the inheritance may be
ours. 15 So they cast him out of the
vineyard, and killed him. . What
therefore shall tbe lord of the vine
yard do unto them ?
16 He shall come and destroy these
husbandmen, and shall give the vine
yard to others. And when tbey heard
it, tbey said, God forbid.
17 And he beheld tbem, and said.
What is this then that is written. The
stone which the builders rejected, the
same is become tho head of the cor
ner? 18 Whosoever shall fall upon that
stone shall be broken ; but on whom
soever it shall fall, it will grind him
to powder.
19 Aud the Chief Priests and the
Scribes the same hour sought to lay
hands on bim ; and they feared the
people : for they perceived tbat he
had spoken this parable against them.

The pairable we have now read, is one of the very few
which are recorded more than once by the Gospel writers.
Matthew, Mark, and ' Luke, all give it at full length

LUKE, CHAP. XX. 325
This three-fold repetition is alone sufficient to point out
the importance of its contents.
The parable, no doubt, was specially intended for the
Jews to whom it was addressed. But we must not con
fine its application to tbem. It contains lessons which
should be remembered in all churches of Christ as long
as the world stands.
In the .first place, the parable shows us the deep cor
ruption of human nature. The conduct of the wicked
"husbandmen" is a vivid representation of man's deal
ings with God. — It is a faithful picture of the history
of the Jewish church. In spite of privileges, such as no
nation ever bad, in the face of warnings such as no peo
ple ever received, the Jews rebelled against God's lawful
authority, refused to give Him His rightful dues, rejected
the counsel of His prophets, and at length crucified His
only-begotten Son. It is a no less faithful picture of
the history of all the Gentile churches. Called as they
were out of heathen darkness by infinite mercy, they
have done nothing worthy of the vocation wherewith
they were called. On the contrary, they have allowed
false doctrines and wicked practices to spring up rankly
among them, and have crucified Christ afresh. It is a
mournful fact that in hardness, unbelief, superstition,
and self-righteousness, the Christian churches, as a
whole, are little better than tbe Jewish church of our
Lord's time. Both are described with painful correct
ness in the story of the wicked husbandmen. In both
we may point to countless privileges misused, and count
less warnings despised.
Let us often praj that we may thoroughly understand

,826 EXPOSITORY THOUGHTS.
the sinfulness of man's heart. Few of us, it may be
feared, have the least conception of the strength and
virulence of the spiritual disease with which we are born.
Few entirely realize that "the carnal mind is enmity
against God," and that unconverted human nature, if it
had the power, would cast its Maker down from His
throne. The. behavior of the husbandmen before us,
whatever we may please to think, is only a picture of
what every natural man would do to God, if he only
could. To see these things is of great importance.
Christ is never fully valued, until sin is clearly seen.
We must know the depth and malignity of our disease,
in order to appreciate the great Physician.
In the second place, this parable shoios us the amazing
patience and long-suffering of God. The conduct of the
"lord of the vineyard" is a vivid representation of God's
dealings with man. — It is a faithful picture of His mer
ciful dealings with the Jewish church. Prophet after
jprophet was sent to warn Israel of his danger. Message
after message was repeatedly sent, notwithstanding in
sults and. injuries heaped on the messengers. — It is a no
less faithful picture of His gracious treatment of the
Gentile churches. For eighteen hundred years He has
suffered their manners. They have repeatedly tried Him
by false doctrines, superstitions, and contempt of His
word. Yet He has repeatedly granted them seasons of
refreshing, raised up for them holy ministers and mighty
reformers, and not cut them off, notwithstanding all their
peiseculions. The churches of Christ have no right to
boast. They are debtors to God for innumerable mercies,
no less than the Jews were in our Lord's time. They

LUKE, CHAP. XX. 327
aave not been deiilt with according to their sins, nor re
warded according to their iniquities.
We should learn to be more thankful for God's mercy,
We have probably little idea of the extent of our obliga
tions to it, and of the number of gracious messages which
the Lord of the vineyard is constantly sending to our
souls. The last day will unfold to our wondering eyes a
long list of unacknowledged kindnesses, of which while
we lived we took no notice. Mercy we shall find was in
deed God's darling attribute. " He delighteth in mercy."
(Micah vii, 18.) Mercies before conversion, mercies after
conversion, mercies at every step of their journey on earth,
will be revealed to the minds of saved saints, and make
them ashamed of their own thanklessness. Sparing
mercies, providential mercies, mercies in the way of warn
ings, mercies in the way of sudden visitations, will all be
set forth in order before the minds of lost sinners, and
confound them by the exhibition of their own hardness
and unbelief We shall all find that God was often
speaking to us when we did not hear, and sending us
messages which we did not regard. Few texts will be
brought out so prominently at the last day as that of
St, Peter : " The Lord is long-suffering to usward, not
willing that any should perish," (2 Peter iii, 9.)
In the last place, this parable shows us the severity of
God's judgments when they fall on obstinate sinners. The
punishment of the wicked husbandmen is a vivid re
presentation of God's final dealings with such as go on •
still in wickedness. — At the time when our Lord spoke
this parable, it was a prophetical picture of the approach
ing ruin of the Jewish church and nation. The vineyard

328 EXPOSITORY THOUGHTS.
of the Lord in the land of Israel, was about to be taken
from its unfaithful tenants. Jerusalem was to be de
stroyed. The temple was to be burned. The Jews were
to be scattered over the earth. — At the present time, it
may be feared, it is a mournful picture of things yet to
come on the Gentile churches in the latter days. The
judgments of God will yet fall on unbelieving Christians,
as they fell on unbelieving Jews. The solemn warning
of St. Paul to the Eomans will yet receive an accom
plishment : " If thou continuest not in God's goodness,
thou also shalt be cut off." (Rom. xi. 22.)
We must never flatter ourselves tbat God cannot be
angry. He is indeed a God of infinite grace and com
passion. But it is' also written, that He is "a consuming
fire." (Heb. xii. 29.) His spirit will not always strive
with men. (Gen. vi. 3.) There will be a day when His
patience \vill come to an end, and when He will arise to
judge terribly the earth. Happy will they be who are
found hid in the ark in the day of the Lord's anger ! Of
all wrath, none can be conceived so awful as " the wrath
of the Lamb." The man on whom the " stone cut out
without bands" falls at His second coming, will indeed
be crushed to powder. (Dan. ii. 34, 35.)
Do we know these things, and do we live up to our
knowledge .? The chief priests and elders, we are told,
" perceived that this parable was spoken against them."
But they were too proud to repent, and too hardened to
turn from their sins. Let us beware of doing likewise.
Notes. Ltjke XX. 9—19.
10. — [Speak to...people...parable.] Let it be noted, that our Lord

LUKE, CHAP. XX, 329
addresses this parable to all the people who were listening to His
teaching, and not to the priests and elders only.
The parable itself is a remarkable combination of figure, history,
and prophecy, Cyril calls it " the history of Israel in a compen
dium." The parable of the sower, the parable of the mustard seed,
and the parable of the wicked husbandman, are the only parables
which are three times recorded in the Gospels.
[A vineyard.] This expression is one which we find used para-
bolioally in Isaiah : " The vineyard of the Lord is the house of
Israel." (Isa. v. 7 ; &c.) Here it seems to mean the land of Ju
daea, and the peculiar privileges of the Jewish nation.
[Hmbandmen.] These are the Jewish people and their rulers
and priests.
[Went into a far country.] This expression must not be
pressed too closely. It signifies that as the lord of the vine
yard left his vineyard to the occupation of the tenants, so God
left the privileges of the Jews to be turned to good account by the
nation.
10, 11, 12. — [A servant!] In all these three verses tlie "servants"
sent signify the prophets and others whom God sent to call the
Jews to repentance, and rouse them to a sense of their privileges
and responsibiUties. The treatment the prophets received from
the Jews is figured by the beating and wounding of the servants.
13. — [My beloved Son.] This part of the parable admits of only
one interpretation. The Lord Jesus speaks of Himself and
the treatment which He was on the point of receiving at the
hands of the priests and elders. He knew that while He spoke
they were already plotting His death, and saying, "let us kill
him."
Ifi. — [He shall come and destroy.] Here the parable passes into
prophecy. Our Lord predicts the destruction of Jerusalem, the
scattering of the Jews, and the calling of the Gentiles to enjoy
their privileges.
[I^ey said, God forbid.] These words would be rendered more
literally " may it not be." The word " God" is not in the Greek,
The exclamation appears to me to show clearly that those who
heard this parable saw the application of it
17. — [l^ie stone.] This means Christ. Though rejected by those who
called themselves leaders and builders in the Jewish church, it was
prophesied that He would become the head-stone of the corner.
And as it was foretold, so it would be. (Psa. cxviii. 22.)
18. — [Vnosoever shall fall, Sc] The meaning of this verse has
perplexed some commentators. The distinction between the
first and last parts of it has been thought a difiiculty. Some

330 EXPOSITORY- THOUGHTS.
have' thought that the end of the verse refers to the taking of
Jerusalem by the Eomans. I venture to think that a better solu
tion of the difficulty can be found.
"Whosoever shall fall upon this stone," signifies every one who
stumbles at Christ and His Gospel, and refuses to believe in Him
as his Saviour, during the present dispensation. Such an one shall
be "broken," ruined, lost, and cast away. '
" On whomsoever it shall fall," signifies every one who shall be
found unbelieving when Christ comes again the second time in
glory. Such an one shall be " ground to powder," and visited
with the heaviest displeasure of God. The guilt of unbelief at the
end of the Gospel dispensation shall be far greater than the guilt
of unbehef at the beginning.
Barradius says, that Augustine takes this view, and refers
the verse to the two advents of Christ. The ruin of the un
believer at the first advent shall be miserable. But the ruin of the
unbeliever at the second advent shall be even more miserable
stilL Gerhard says, that Chrysostom, Theophylact, and Euthjfmius,
all take the same view with regard to the stone grinding to pow
der him on whom it falls. They apply it to Christ's coming to
^'udgment at the last day.
Some see in the verse a distinction between the punishment of
the Jewish Church for its unbehef at Christ's first advent, and the
, punishment of the Gentile Churches at Christ's second advent
The Jewish Ohurch stumbled and was "broken," but shall yet be
raised again, and restored to God's favor at the latter day. The
Gentile Churches, when God's judgments shall fall upon them at
last, shall never be restored. Their ruin shall be complete and ir
retrievable. They shall be "ground to powder."

LUKE XX. 20—26.

20 And they watched Aim, and sent
forth spies, whieh should feign them
selves just men, that they might take
bold of his words, that so they might
deliver him unto the power and au ¦
tbority of tbe governor.
21 And they asked bim, saying,
Master, weknowtbat thou sayest and
teachest rightly, neither aooeptest
tbou the person of any, but teachest
the way of God truly :
22 Is it lawful for us to give tribute
nnto Cffisar, or no ? ,
23 Eat. he perceived their orafti- 1

ness, and said unto thom,.Whytempt
ye me?
24 Shew me a penny. Whose image
and superscription hath it? They
answered and said, Csesar's.
25 And he said nnto them. Render -
therefore unto Cffisar the things which
be Cajsar's, and unto God the things
which be God's,
26 And they could not take hold of
his words before the people : aud
Ihey mai'velled at his answer, and
held their peace.

Luke, chap. xx. 331
Let us mark,, for one thing, in this passage, the cloak
of goodness under which some of our Lord's enemies ap
proached Him. We read that they " sent forth spies,
which should feign themselves just men," We read
further that they attempted to impose on Him by flat
tering words : " We know tbat thou sayest and teachest
rightly, neither acceptest thou the person of any, but
teachest the way of God truly." These words sounded
well. An ignorant bystander would have said, " These
are sincere inquirers after truth !" But all was hollow
and unreal. It was the wolf putting on the sheep's
clothing, under the vain idea of deceiving the shepherd.
" Their words were smoother than butter," yet there was
" war in their hearts," (Psalm Iv, 21,)
The true servant of Christ must expect to meet persons
of this description, as long as the world stands. There
never will be wanting those, who from interested or sinister
motives will profess with their lips to love Christ, while
in heart they deny Him, There will always be some,
who " by good words and fair speeches," will attempt to
deceive the heart of the simple. The union of " burning
lips and a wicked heart," is far from uncommon. There
are probably few congregations which do not contain some
of those whom Solomon likens to "potsherds, covered
with silver dross." (Eom. xvi. 18. Prov. xxvi. 23.)
He that would not be often deceived in this wicked
world, must carefully remember these things. We must
exercise a wise caution as we travel through life, and not
play the part of the " simple who believeth every word."
(Prov. xiv. 15.) We must not lightly put confidence
in every new religious volunteer, nor hastily take it-for

832 EXPOSITORY thoughts. ^
granted that all people are good who talk like good men.
Such caution at first sight may appear narrow-minded
and uncharitable. But the longer we live the more shall
we find that it is needful. We shall discover by expe
rience that all is not gold that glitters, and all are not
true Christians who make a loud profession of Chris
tianity. The language of Christianity i§ precisely that
part of religion which a false Christian finds it most easy
to attain. The walk of a man's daily life, and not the
talk of his lips, is the only safe test of his character.
Let us mark, for another thing, in these verses, the
consummate wisdom of our Lord's anstver to His enemies.
We read that a most difficult and subtle question was
proposed to Him for solution. " Is it lawful to give
tribute to Csesar or no ?" It was a question eminently
calculated to entangle any one who attempted to answer
it. If our Lord had replied that it was not lawful to pay
tribute to Csesar, He would have been accused to Pilate
as a rebel against the Eoman power. If our Lord had
replied that it was lawful to pay tribute to Ca3sar, He
would have been denounced to tbe people as regardless of
tbe rights and privileges of the Jewish nation. An answer
which would not involve our Lord in difficulties, seemed
at first sight impossible to be found. But He who is
truly called "the wisdom of God," found an answer which
silenced His adversaries. He bade them show Him a
penny. He asked them whose image and superscription
was on that penny ? " They answered and said, Caesar's."
At once our Lord made that penny the groundwork
of a reply, at which even His enemies were obliged to
marvel. " Eender," He said, " unto Cissar the things

333
which be Caesar's, and unto God the things which be
God's." , They were to " render to Caesar the things which were
Csesar's." Their own lips had just confessed that Caesar
had a certain temporal authority over them. They used
the money which Cffisar had coined. It was a lawful
tender between man and man. They probably had no
objection to receive gifts and payments in Eoman coin.
They must not therefore pretend to say that all pay
ments to Ccesar were unlawful. By their own admis
sion he exercised some dominion over them. Let them
obey that dominion in all temporal things. If they did
not refuse to use Cesar's coin, let them not refuse to
pay Caesar's temporal dues.
They were to " render to God the things which were
God's." There were many dues which God required at
their hands which they might easily pay, if they wore
inclined. Honor, love, obedience, faith, fear, prayer,
spiritual worship, were payments to God which they
might daily make, and payments with which the Eoman
government did not interfere. They could not say that
Caesar made such payments impossible. Let them see to
it that they gave to God His dues in spiritual things, as
well as to Caesar his dues in temporal things. There was
no necessity for collision between the demands of their
temporal and their heavenly sovereign. In temporal
things, let them obey the powers, under whose authority
they allowed themselves to be. In spiritual things let
them do as their forefathers had done, and obey God.
The principles laid down by our Lttd in this well-
known sentence are deeply instructive. Well would it

~ 384 EXPOSITORY THOUGHTS.
have been for the peace of the world, if they had beeii
more carefully Weighed and more wisely applied !
The attempts of the civil power in some countries to
control men's consciences by intolerant interference, and
the attempts of the church in other countries to interfere
with the action of the civil power, have repeatedly led
to strifes, wars, rebellions, and social disorder. The in
juries which the cause of true religion has received from
morbid scrupulosity on one side, and servile obsequious- ;
ness to state demands on the other, have been neither
few nor small. Happy is be who has attained to a sound
mind on the whole subject ! To distinguish rightly be
tween the things of Caesar, and the things of God, —
and to pay to each their real dues regularly, habitually,
and cheerfully, is a great help towards a quiet and
peaceable life.
Let us often pray tbat we may have wisdom from
above, in order to answer rightly, when perplexing ques
tions are put to us. The servant of Christ must expect a
portion like his Master. He must count it no strange
thing, if the wicked and worldly-minded endeavor to
" entangle him in his talk," and to provoke him to speak '
unadvisedly with his lips. In order to be prepared for
such occasions let him often ask the Lord Jesus for the
gift of sound wisdom and a discreet tongue. In the
presence of those who watch for our halting, it is a great'
thing to know what to say and how to say it, when to
be silent, and when to speak. Blessed be God, He who
silenced the chief priests and scribes by His wise answers,
still lives to help His people and has all power to help
them. But He loves to be entreated.

' LUKE, CHAP. XX. 335
Notes, Luke XX, 20—26,
.20, — [Spies.] The Greek word so rendered is only found here,
Parkhurst defines it as meaning " Liers in wait,"
22. — [Lawful to give tribute to Ocesar, Sc] Let it be remembered,
that a large party among tbe Jews bore the yoke of the Roman
government most uneasily, and were disposed to regard with the
greatest enmity any Jew who conceded that the Jewish nation
was altogether in a tributary position under the Eoman emperor,
or " Caesar." The question of our Lord's enemies was so artfully
framed, that it seemed to place Him in a dilemma. Whatever an
swer He gave, it seemed that He must offend one of two parties.
—He must either give offence to the friends of the Eomish su-
' premacy or to the zealots among the Jews,
23.^Craftiness.] The Greek word so translated is only found
five, times in the New Testament, It is the same word that is
used in describing Satan's " subtlety" in tempting Eve. (2 Cor.
xi. 3.)
24. — [ Whose image and!~superscription!] . Lightfoot tells us that the
Jews have a tradition among them, that to admit the title of any
prince on their current coin was an acknowledgment of sulijection
to him.
25. — [Things which be Oasar' s...ihings which he God's.] Pew princi
ples contain more deep wisdom than the famous one in this verse.
Pew however have been found to admit of such difference as to
practical application.
The grand difficulty in applying the principle arises from this,
that men do not agree what are the " things of Csesar," and what
, are the "things of God," — where the claims of Caesar end, and
"Tvhere the claims of God begin. A meeting place there must be.
A boundary to the respective claims of each party must be laid
down. The definition of this boundary has been in every age a
fertile cause of strifes, divisions, and-controversies.
On the one hand the English government under the Stuarts
used to push the claims of " Csesar" to a fearful extreme. Men
were persecuted, and punished, and fined, and imprisoned, like
felons, because they would not worship God in a particular way.
In this case " Csesar," beyond all doubt, was stepping out of his
province. On the other hand, the Roman Catholic Church, in modern
times, is continually interfering with the civil power of every na
tion where Eoman Catholics live, and claiming for her members
immunities and privileges which threaten to interfere with the ex
istence of civil government altogether. In this case we have an
extravagant and unreasonable' assertion of the claim'on behalf of
" the things that are God's."

3)6 EXPOSITORY THOUGHTS.
There are few subjects on which Christians have such need to
pray for a sound mind and a clear judgment, and to ask for deliv
erance from a morbidly scrupulous conscience, and especially on
the question of the dues of " Csesar."
A conscience which is very tender and sensitive about a money
payment which the state demands, but very careless in all matters
bf faith, and hope, and charity, and humility, and private holiness,
is a conscience which, to say the least, is very suspicious.
So long as we have liberty to worship God in Christ, accord
ing to our conscience, and to serve Him in the way of His com
mandments, we may safely submit to many requirements of the
state, which in our own private opinion we do not thoroughly
- approve. It is evident to every reflecting person, that aE government
must be the result of compromise, and that every member of the
commonwealth must be wfiling to give up sometiung of his private
opinions for the sake of the general good. If every subject is to
be excused paying the tax to which he feels an objection, common
sense tells us that all government must so6n come to a stand-still
One will object to one tax, and another to another, until the whole
state is thrown into confusion.
Gualter has a very useful nqte on this passage, in which he
maintains the principle just laid down by the example of the Jews
under the rule of their Babylonian conquerors, and also bears his
protest against the excesses committed by Anabaptists in Ger
many, in the days of the Reformation, under the color of consci
entious scruples.
Our Lord had probably in view two parties among His hearers.
One party was that of the Jewish zealots. To them He said "ren
der to Cffisar the things that are Caesar's." The other was that of
the worldly Herodians. To them He said, " Eender to God the ~
things that are God's." —

LUEE XX 2T— 40.

27 Then came to him certain of the
Sadducees, which deny that there is
any resurrection: and they asked liim,
28 Sayinff, 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 up seed unto bis
brother.

29 There were therefore seven
brethren : and the first took a wife,
and died without children.
30 And the second took her to
wife, aud he died childless.
31 And the third took her ; and in
like manner' the seven also : and tbey
left no children, and died.
32 Last of all the woman died also

Luke, chap. xx.

.337

S3 Therefbre in the resurreotion
\\bose wife of them is she? for_seven
had lier to wife.
34: Aud Jesus aus-vvcring said unto
them. The eliildron of this world
marrv, and are given in marriage :
-- 35 feat they which shall bo accoaiit-
ed worthy to obtain that world and
tbe resurrection tVom the dead,neither
marry, nor are given iu marriage.:
36 Neither can they die any more :
for they are equal unto the angels ;
and are the -children of God, being
tbe children of tbe resurrection.

37 Now tbat the dead are raised,
even Moses shewed at the bush, when _
ho calleth the Lord the God of Abra
ham, and the God of Isaac, and tlie
God of Jacob.
38 For he is not a God of tbe dead,
but of the living : for all live unto
Mm.
30 Theu certain of the Scribes an
swering said, Master, thou hast well
said. ^
40 And after that tbey durst not
ask him any questions at aU.

We see in these verses what an old thing unbelief is.
We are told that " there came to our Lord certain of the
Sadducees, which deny that there is any resurrection."
Even in the Jewish Church, the Church of Abraham,
and Isaac, and Jacob, — the Church of Moses, and Sam
uel, and David, and the prophets,- — -we find that there
were bold, avowed, unblushing sceptics. If infidelity
like this existed among God's peculiar people, the Jews,
what must the state of heathenism have been ? If
these things existed in a green tree, what must have
been the condition of the dry ?
We must never be surprised when- we hear of infidels,
deists, heretics and free-thinkers rising up in the Church,
and drawing away disciples after them. We must not
count it a rare and a strange thing. It is only one among
many proofs that man is a fallen and corrupt being. Since
the day when tbe devil said to Eve "ye shall not surely
die," andEve believed him, there never has been wantinga
constant succession of forms of unbelief — There is nothing
new about any of the modern theories of infidelity.
There is not one of them that is not an old disease under
a new name. They are all mushrooms which spring up
spontaneously in the hot-bed of human nature. It is not
15

338, EXPOSITOBY THOUGHTS.
in reality a wonderful thing that 1;here should rise up
BO many who call in question the truth of the Bible.
The marvel is rather, that in a fallen world the sect of
the Sadducees should be so small.
Let us take comfort in the thought that in the long
run of years the truth will always prevail. Its advocatea
may often be feeble, and .their arguments very weak.
But there is an inherent strength in the cause itself
which keeps it alive. Bold infidels like Porphyry, and
Julian, and Hobbes, and Hume, and Voltaire, and Paine
arise from time to time and make a stir in the world.'
But they produce no lasting impression. They pass
away like the Sadducees and go to their own place. The
great^evidences of Christianity remain like the Pyramids,
unshaken and unmoved. The "gates of hell" shall never -
prevail against Christ's truth. (Matt. xvi. 18.)
We see, secondly, in these verses, what a favorite
weapon of sceptics is a supposed case. We are told that
the Sadducees brought to our Lord a difficulty arising
out of the case of a woman who had married seven
brothers in succession. They professed a desire to know
" whose wife of the seven" the woman would be in the
resurrection. The intention of the inquiry is clear and^
plain". They wished to pour contempt on the whole
doctrine of a life to come. The case itself is one which
we cannot suppose had really arisen. It seems the
highest probability that it was a story invented for the
occasion, in order to raise a difficulty and found an ar
gument, Eeasoning of this kind will often meet us, if we are
thrown into company with persons of a sceptical turn of

^ J LUKE, CHAP. XX. 339
mind. Some imaginary difficulty or complication, and
that connected probably with some fancied state of
things in the world to come, will often prove the strong
hold of an unbeliever, — " He cannot understand it ! He
cannot reconcile it I It seems to him revolting and ab
surd 1 It offends his common sense 1" — Such is the
language which is often used.
Eeasoning of this kind should never shake us for a
moment. For one thing, we have nothing to do with
supposed and imaginary cases. It will be time enough
to discuss them when they really arise. Enough for us
to .talk and argue about facts as they are. For another
thing, it is mere waste of time to speculate about diffi
culties connected with a state of existence in a world to
come. We know so little of anything beyond the visi
ble world around us, that we are very poor judges, of
what is possible or not possible in the unseen world. .A
thousand things beyond the grave must necessarily be
unintelligible to us at present. In the meantime it is
our wisdom to wait patiently. What we know not now,
we shall know hereafter.
We see, thirdly, in these verses, something of the true
character of the saints'- existence in the world to come.
We read that our Lord said to the Pharisees, " They
which shall be accounted worthy to obtain that worid,
and the resurrection from the dead, neither marry nor
are given in marriage : neither can they die any more :
for they are equal unto the angels."
Two things are abundantly clear from this description,
respecting, the saints in glory. For one thing, their happi
ness is not a carnal happiness, but a spiritual one. " Tl^ej

340 EXPOSITORY THOUGHTS.
neither marry nor are given in marriage." The glorified
bodyshalLbe very unlike what it is now. It^shall no
longer be a clog and a hindrance to the behever's better
nature. It shall be a meet habitation for a glorified soul.
For another thing, their happiness shall be eternah
" They can die no more." !No births shall be needed,
to supply the constant waste caused by death. Weak
ness, and sickness, and disease, and infirmity, shall be
no more at all. The curse shall be clean removed.
Death himself shall die..
The nature of what we call "heaven" is a subject
which should often engage our thoughts. Few subjects
in religion are so calculated to show tbe utter folly of
unconverted men, and the awful danger in which they
stand. A heaven where all the joy is spiritual, would
surely be no heaven to an unconverted soul 1 — ^Few sub
jects are so likely to cheer and animate the mind of a
true Christian, The holiness and spiritual-niindedness
which he follows after in this life will be the very at
mosphere of his eternal abode. The cares of family
relationship shall no longer distract his mind. The fear
of death shall no longer bring him into bondage. Then
let him press on and bear his cross patiently. Heaven
will make amends for all.
We see, lastly, in these verses, the antiquity of be
lief in a resur7'ection. Our Lord shows that it was the
belief of Moses. " That the dead are raised, even Mo
ses showed at the bush."
Faith in a resurrection and a life to come has been
the universal belief of all God's people from the begin-
aing of ihe worid. Abel, and Enoch, and Noah, and

LUKE, CHAP. XX.- 341
Abraham and all the Patriarchs, were men who looked
forward to a better inheritance than they had here below.
" They looked for a city which had foundations." " They
desired a better country, that h, an heavenly." (Heb.
xi. 10-16,) The words of our own seventh Article are
clear and unmistakeable : " They are not to be heard
which feign that the old fathers did look only for transi
tory promises." This witness is true.
Let us anchor our own souls firmly on. this great
foundation truth, " that we shall all rise again." What
ever ancient or modern Sadducees may say, let us believe
firmly that we are not made like the beasts that perish,
and that there shall be " a resurrection of the dead, both
of the just and unjust." (Acts xxiv. 15.) The recollection
of this truth will cheer us in the day of trial, and comfort
us in the hour of death. We shall feel that though
earthly prosperity fail us, there is a life to come where
there is no change. We shall feel that though worms
destroy our body, yet in the flesh we shall see God.
(Job xix. 26.) We shall not lie always in the grave.
Our God is " not a God of the dead, but of the living."
Notes. Luke XX. 27—40.
27. — [Certain of ihe Sadducees.] The only certain thing which we
know about the sect of the Sadducees is this, that they denied
that there was any resurrection, or angel, or spirit. (Acts xxiii.
8.) The common opinion that they rejected all the books of the
Old Testament, excepting the five books of Moses, appears to be
a vulgar error. There is no foundation for it. Josephus, the his- ^
torian, was a Pharisee, and not likely to spare the errors of Sad-'
ducees in describing them. But though he charges them with re
jecting traditions, he nowhere charges them with rejecting any
of the sacred books.
[Any resurrection.] Campbell has a long note to prove that by
this toim "resurrection" we are not to understand the reunioa

34^ EXPOSITORY THOUGHTS.
of soul and body, but simply aTcnewal of life, in whatever man
ner this may happen. He holds that the fundamental en'or of
the Sadducees was not barely the denial of the resurrection of
' the body, but the denial of the immortality of the soul, and that
our Lord's argument in this passage tends to prove no more than
that the soul survives the body, and subsists after the body ia
dissolved. The opinion must be received with caution. It solves some dif
ficulties undoubtedly, but involves us in others.
28. — [His brother should take his wife.] The law of Moses here re
ferred to, (Deut. xxv. 5.) ought to be carefully studied, and com-^
pared with Leviticus xviii. 16. It is clear that marriage with a
deceased husband's brother was only allowed under certain pecu-
. liar circumstances, and as a general rule was unlawful. How any
Bible reader can advocate a man's marriage with a deceased wife's
sister, in the face of such texts as Leviticus xviii. 16, and xx. 21,
is, to my mind, quite incomprehensible. If it is wrong for a
woman to marry two brothers, it must be wrong for a man to
marry two sisters. The exceptional permission to a woman to
. marry two brothers was only granted when the first brother had
died without leaving any children. To argue from this permission
that a man may marry two sisters in succession, on the ground
that the first wife left children, who need an aunt's' care, seems
very singular logic!
29. — [Mrst took a wife, and died childless.] Let it be noted that Am
brose and Jerome attach allegorical meanings to this story, and re
gard the woman as an emblem of the Jewish synagogue. The idea
seems utterly improbable.
SL—[The seven aho...left rio children.] The possibility of such a
thing happening as that which is here described, of course cannot
be denied. The gross improbability of it, however, must be evi
dent to all reflecting minds. The most probable view is that
the story was a supposed case invented to supply a foundation for
a difficulty.
34. — [Children of this world marry.] We must beware, that we do
not allow these words to give any sanction to Roman Catholic no
tions of the superior holiness of the state of virginity to the state
of matrimony. The distinction our Lord draws implies no reflec
tion on matrimony. It is simply a declaration that the condition
of men and women in a world to come is utterly unlike their con
dition in this world,
" The obildren of this world," wemust remember, do not in this
place signify unconverted people, tut simply people who- are liv
ing on earth.
35, — [The resurrection from the dead.] The Greek words here are

1 LUKE, CflAP. XX. 343
remarkable. They would be rendered more literally^ " the resurjrec-
tion out from the dead." They seem strongly to favor the opinion
that there is a first resurrection peculiar to the righteous. (Eev.
XX. 5, &c.) The expression, " children of the resurrection," in the
following verse, seems to point the same way.
S6. — [Fqual to the angels.] We must not conclude from these words
that the glorified saints are exactly like the angels. Angels have
not bodies, like ours, but are spiritual beings. The meaiiing.ap-
pears to be, that in freedom fi-om death and disease, and in com
plete deliverance from a condition of being in which marriage and
birth are needful to supply the continual waste " occasioned by
death, the saints shall be like the angels.
[The children of God.] This means evidently, that the saints
are introduced into a state of peculiar privilege as members of
God's family, and residents in God's house, after a fashion that
they know nothing of here on eartli.
37. — [That dead raised...Moses showed, Sc] The quotation contained
in this verse has caused much controversy. At first sight it does
not appear to be any proof of a resurrection, but only of a life to
~~come. Some have thought that stress ought to be laid on the expres
sion in the original quotation, " I am," and not " I was" the God
of Abraham, &o.
Some think, with Mede and others, that our Lord refers to the
promise of the land of Canaan to Abraham and his seed, and to
the fact, that this promise, yet unfulfilled, will literally be fulfilled
one day by Abraham rising again, and possessing the land.
Some think, with Campbell, that our Lord's object all through
is not so much to prove a resurrection as a life to come. \
One thing, however, is very clear. The argument which our
Lord used completely silenced the Sadducees, and called forth the
approbation of the Scribes. Now if the Sadducees had not felt the
argument convincing and silencing, they would not have submit
ted to it so quietly as they did. If we do not see the full force of the
argument, the fault is evidently in ourselves. We do not see the
fulness of Scripture as we ouglit to do. There is depth of mean
ing in many tests which we have not fathomed.
38. — [All live unto him.] This expression is remarkable, and pecu'
liar to -St. Luke's GospeL It probably means, " In His sight all a; i,
living," though long dead, buried, and removed from this world.
There is no such thing as annihilation.

344 EXPOSITOEY THOUGHTS.

LUKE XX. 41— 41.

41 And he said unto them, How-
say they that Christ is David's son ?
' 42 And-David himself saith in the
book of Psalms, The Lord said unto
my Lord, Sit tbou on my right band,
43 Till I make thine enemies thy
footstool. 44 David therefore calleth him
Lord, how is be then bis son ?
45 Then in the audience of all the

people be said. unto his disciples, ~
48 Efware of the Scribes, whibh
desire to walk inlong robes, and love
greetings in the markets, and the'
highest seats in tbe synagogues, and
the chief rooms at feasts ; . . , ,
47 Which devour widows' bouses,,
and for a show make long prayers: .
the same shall receive greater dam
nation.

Let us observe in this passage, what striking testimony to.
Christ's divinity the book of Psalms contains. We read,
that after patiently replying to the attacks of His enemies,
our Lord in turn propounds a question to them. He asks
them to explain an expression in the hundred and tenth
Psalm, where David speaks of the Messiah as his Lord.
To this question the Scribes could find no answer. They
did not see the mighty truth, that Messiah was to he
God as well as man, and that while as man He was to
be David's son, as God He was to be David!s Lord.'.
Their ignorance of Scripture was thus exposed before all
the people. Professing themselves to be instructors of
others and possessors of the key of knowledge, they were
proved unable to explain what their own Scriptures con
tained. We may well believe that of all the defeats which
our Lord's malicious enemies met with, none galled them
more than this. Nothing so mortifies the pride of man,
as to be publicly proved ignorant of tbat which he fan
cies is his own peculiar department of knowledge.
We have probably little idea how much deep truth is
contained in. the book of Psalms. No part of the Bible
perhaps is better known in the letter, and none so httle
understood in the spirit. We err greatly if we suppose that
itisnothing but a record of David's feelings,of David's ex-

LUKE, CHAP. XX. 345
perience, David's praises, and David's prayers. The hand
that held the pen wks generally David's. But the subject
matter was often something far deeper and higher than
the history of the son of Jesse, The book of Psalms, in
a word, is a book full of Christ, — Christ suffering, —
Christ in humiliation, — Christ dying, — Christ rising
again, — Christ coming the second time, — Christ reign
ing over all. Both the advents are here, — the advent
in suffering to bear the cross,— the advent in power to
wear the crown. Both the kingdoms are here, — the
kingdom of grace, during which, the elect are gathered,
' — the kingdom of glory, when every tongue shall con
fess that Jesus is Lord, Let us always read the Psalms
with a peculiar reverence. Let us say to ourselves as we
read, " A greater than David is here,"
The remark now made, applies more or less to all the
Bible. There is a fulness about the whole Book, which
is a strong proof of its inspiration. The more we read
it, the more it will seem to contain. All other books
become threadbare, if they are constantly read. Their
weak points, and their shallowness become every year
more apparent. Tbe Bible alone seems broader, and
deeper, and fuller, the oftener it is studied. We have no
need to look for allegorical and mystical meanings. The
fresh truths that will constantly spring up before our
eyes, are simple, plain, and clear. Of such truths the
Bible is an inexhaustible mine. Nothing can account
for this, but the great fact, that the Bible is the word,
not of man, but of God.
Let us observe,secondly,in this passage, how abominable
is hypocrisy in the eyes of Christ. We are told that " in
15*

346 EXPOSITOKY THOUGHTS.
the audience of all the people He said unto His disciples,
beware of the Scribes, which desire to walk in long robes,
and love greetings in the markets, and the highest
seats in the synagogues, and the chief rooms at feasts ;
which devour widows' houses, and' for a show make long
prayers." This was a bold and remarkable warning.
It was a public denunciation, we must remember, of men
who " sat in Moses' seat," and were the recognized teach
ers of the Jewish people. It teaches us clearly that there
may be times when the sins of people in high places
make it a positive duty to protest publicly against them.
It shows us that it is possible to speak out, and yet not
to " speak evil of dignities,"
No sin seems to be regarded by Christ as more sinful
than hypocrisy. None certainly drew forth from His lips
such frequent, strong, and withering condemnation, du
ring the whole course of His ministry. He was ever full
of nwj'-cyand compassion for the chief of sinners. "Fury
was not in Him" when He saw Zacchseus, the penitent
thief, Matthew the Publican, Saul the persecutor, and
the woman in Simon's house. But when He saw Scribes
and Pharisees wearing a mere cloak of religion, and pre
tending ±0 great outward sanctity, while their hearts
were full of wickedness. His righteous soul seems to have
been full of indignation. Eight times in one chapter
(Matt, xxiii.) we find Him saying, " Woe unto you,
Scribes and Pharisees, hypocrites."
Let us not forget that the Lord Jesus never changes.
He is the same yesterday, and to-day, and for ever.
Whatever else we are in religion let us be true. How
ever feeble ou . faith, and hope, and love, and obedience

LUKE, CHAP. XX. 347
may be, let us see to it that they are real, genuine, and
sincere. Let us abhor the very idea of part-acting aud
mask-wearing in our Christianity, At any rate let us
be thorough. It is a striking fact that the very first piece
of armor which St. Paul recommends to the Christian
soldier is " truth." " Stand therefore," he says, " hav
ing your loins girt about with truth." (Eph. vi. 10.)
Let us observe, lastly, in this passage, that there loill
be degrees of condemnation and misery in hell. The
words of our Lord are distinct and express. He says
of those who live and die hypocrites, " the same shall
receive greater damnation,"
The subject opened up in these words is a deeply painful
one. The reality and eternity of future punishment are
among the great foundation truths of revealed religion,
which it is hard to think upon without a shudder. But
it is well to have all that the Bible teaches about heaven
and hell firmly fixed on our minds. The Bible teaches
distinctly that there will be degrees of glory in heaven.
It teaches with no less distinctness, both here and else
where, that there will be degrees of misery in helL
Who, after all, are those who will finally receive con
demnation ? This is the practical point that concerns
us most. All who will not come to Christ, — all who
know not God anil obey not the Gospel, — all who refuse
to repent, and go on still in wickedness, all such will be
finally condemned. They will reap according as they_
have sown. God willeth not their eternal ruin. But if
they will not hear His voice, they must die in their sitis/
But who among those who are condemned will receive
the heaviest condemnation ? It will not fall on heathens

348 EXPOSITORY THOUGHTS.
who never heard the truth. It will not fall on ignorant
and neglected Englishmen, for whose souls, however
sunk in profligacy, no man cared. It will fall on those
who had great light and knowledge, but made no proper
use of it. It will fall on those who professed great
sanctity and religiousness, but in realitj' clung to their
sins. In one word, the hypocrite will have the lowest
place in hell. These are awful things. But they are true.
Notes. Luke S2. 41^7.
41. — [He saith unto ihem.] The connection between this verse and
, the two preceding ones should not be overlooked. It seems clear
that it is " the Scribes" to whom our Lord now addresses HimseE
They were ready enough to approve of His answer to the Saddu
cees. But did they themselves understand the Scriptures ? Our
Lord shows them that they did not.
[How say they.] This expression implies that it was a common
saying among Jewish theologians, — an acknowledged and received
oproion. [Christ is David's son.] Let it be noted, that this expression
~ shows us, that when sick persons and others who applied to our
Lord called Him, " Thou son of David," they meant more than at
first sight perhaps appears. The expression was tantamount to a
confession that our Lord was the Messiah.
. 42. — [David himself saith, Sc] Let it be noted, that the very Psalm
which our Lord here brings forward is the one which the apostle
Peter presses on the Jews, in the first public sermon he addresses
to them on the day of Pentecost. (Acts ii. 34.) It is interesting
to reflect, that on that day Peter probably remembered his Mas
ter's use of the Psalm, and wisely walked in His steps by quoting
it to the Jews.
44.' — [How is he ihen his son f] This was a question concerning
' Messiah's person, which could only be answered by admitting tbat
He was God as well as man, and man as well as God. This tbe
Scribes and Pharisees did not understand.
>Our Lord had probably a double object in view in the question
which he put to the Scribes.
For one thing, He desired to convince them of their own igno
rance of the Scriptures, which they pro^adly supposed they under
stood.

LUKE, /CHAP. XX. 349
For another thing, He desired to teach them higher aud more
exalted views of the true nature of the Messiali. One grand error
of the Scribes and Pharisees, and indeed of most Jews, dur
ing our Lord's earthly ministry, was the low, carnal view which
they held of Messiah's nature and person. They expected one
who would be a prophet and a king, one greater than Moses and
David, undoubtedly, but still not One who would be at the same
time very God. To correct this error, and show the inconsistency
of it with Scripture, appears to have been one part of our Lord's
intention in this last public conversation which He- held with His
enemies. Those who secretly wonder that our Lord did not fulfil prophe
cies, and apply them pubhcly to Himself, in such a plain way that
there could be no room left for any one to doubt, would do well
to remember^that this is not God's way of dealing with man. God
never forces conviction on man's mind. If men are not willing to
believe, there is always room left for unbelief This is a most im
portant principle, and one whioh we shall do well to remember in
the interpretation of unfulfilled prophecy. To expect the book of
Eevelation, for instance, to be fulfilled so clearly that there shall
be no possibility of dispute or doubt as to its fulfilment, is expect
ing that which is entirely contrary to the analogy of all God's deal
ings with man.
16. — [ Walk in long rohes.] This expression either refers to garments
of an extravagantly large size, on which the Scribes prided them
selves, or else to the fringes and borders to their garments, which
they put on in obedience to the law. (Numb. xv. 38.) These
fringes tliey made excessively large, in order to impress on the
minds of the common people an opinion of their own holiness, and
their great reverence for the law.
[Love greetings.] This expression is explained in tlie GospeL
of St. Matthew. (Matt, xxiii. 7-10.) They loved appellations of
honor and respect, such as " Eabbi, Father, Master, Teacher," to
be given to them in public places. Men often profess a desire to
magnify their ofiice, when in truth they want to magnify them
selves. [Highest seats...chief rooms.] The grand characteristic of hypo
critical and formal rehgion, is love of man's praise, and the honor
that comes from man. True grace can wait for honor, and cares
little wh^it it has upon earth.
The Greek word whioh we have rendered " chief rooms," means r
literally, " the chief or uppermost reclining places" round a tablo
at a feast. It does not mean the principal apartment out of seve
ral chambers.
47. — [Devour widows' houses.] The most probable explanation of
this phrase is, that the So-ibes, under pretence of charity, took

350

EXPOSITORY THOUGHTS.

charge of the property of widows, ahd pretended to manage
it for them. But instead of managing it honestly and faithfully,
they embezzled it, ahd privately used it for their own interests.

LUKE XXI. 1—4.

1 And he looked up, and saw the
rich men casting their gifts into the
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, tbat this poor widow hath
oast in more than tbey all.
4 For all these have of theirtibnn' .
dance cast in unto the offerings of -
God : but she of her penury hath ,
cast in all the living that she had.

We learn, for one thing, from these verses, how keenly
our Lord Jesus Christ observes the things that are done
upon earth. We read that " He_ looked up and saw the
rich men casting their gifts into the treasury. And He
saw also a certain poor widow casting in thicher two
mites." We might well suppose that our Lord's mind
at this season would have been wholly occupied with the"
things immediately before Him. His betrayal. His un
just judgment^ His cross, His passion, His death, were all
close at hand ; and He knew it. The approaching de
struction of tbe temple, the scattering of the Jews, the .
long period of time before His second advent, were all
things which were spread before His mind like a picture.
It was but a few moments and he spoke of them. — And
yet at a time like this we find Him taking note of all
that is going on around Him ! He thinks it not beneath
Him to observe the conduct of a "certain poor widow."
Let us remember, that the Lord Jesus never changes,..
The thing that we read of in the passage before us is the
thing that is going on all over the world. "The eyes
of the Lord are in overy place." (Prov. xv, 3,) Nothing ^

LUKE, CHAP. XXL 351
is too little to escape His observation. No act is too
trifling to be noted down in the book' of His remetn-
brance. The same hand that formed the sun, moon,
and stars, was the hand that formed the tongue of the
gnat and the wing of the fly with perfect wisdom. The
same eye that sees the council-chambers of kings and
emperors, is the eye that notices all that goes on in the
laborer's cottage. " All things are naked and opened to
the eyes of Him with whom we have to do." (Heb. iv.
13.) He measures littleness and greatness by a very
different measure from the measure of man. Events in
our own daih' life, to which we attach no importance, are
often very grave and serious matters in Christ's sight.
Actions and deeds in the weekly history of a poor man,
which the great of this world think trivial and contempt
ible, are often registered as weighty and important in
Christ's books. He lives who marked the gift of one "poor
widow" as attentively as the gifts of many "rich men."
Let the believer of low degree take comfort in this
mighty truth. Let him remember daily that his Master
in heaven takes account of every thing that is done on earth,
and that the lives of cottagers are noticed by Him as much
as the lives of kings. The acts of a poor believer have as
much dignity abbut them as the acts of a prince. The
little contributions to religious objects which the laborer
makes out of his scanty earnings, are as much valued in
God's sight as a ten thousand pound note from a peer.
To know this thoroughly is one great secret of content
ment. To feel that Christ looks at what a man is, and
not at what a man has, will help to preserve us from en
vious and murmuring thoughts. Happy is he who haa

352 EXPOSITORY THOUGHTS.
learned to say with David, " I am poor and needy ; but
the Lord thinketh upon me." (Psalm xl. 17.)
We learn, for another thing, from these verses,, who
they are whom Christ reckons most liheralingiving momy
to religious purposes. We read that He said of her who
oast in two mites into "the treasury, " She hath cast in
more than they all. All these of their abundance have
cast in unto the offerings of God : but she of her penury
hath cast in all the living that she had." These words
teach us that Christ looks at something more than the
mere amount of men's gifts in measuring their liberality.
Hedooks at the proportion which their gifts bear to their
property. He looks at the degree of self-denial which
their giving entails upon them. He would have us know
that some persons appear to give much to i;eligious pur
poses who in God's sight give very little, and that some
appear to give very little who in God's sight give very
much. The subject before us is peculiarly heart-searching. On
no point perhaps do professing Christians come short so
much as in the matter of giving money to God's cause.
Thousands, it may be feared, know nothing whatever of
" giving" as a Christian duty. The little giving that there
iSj is confined entirely to a select few in the churches.
Even among those who give, it may be boldly asserted,
tbat the poor generally give far .more in proportion to
their means than the rich. These are plain facts which
cannot be denied. The experience of all who collect for
religious societies and Christian charities, will testify
that they are correct and true.
Let us judge ourselves in this matter of giving, that we

353
may not be judged and condemned at the great day.
Let it be a settled principle with us to watch against
stinginess, and whatever else we do with our money, to
give regularly and habitually to the cause of God; — ^Let
us remember, that although Christ's work does not de
pend on our money, yet Christ is pleased to test the real
ity of our grace by allowing us to help Him.' If we can
not find it in our hearts to give anything to Christ's cause,
we may well doubt the reali ty of our faith and charity. — Let
us recollect that our use of the money God has given us,
will have to be accounted for at the last day. The ". Judge
of all" will be He who noticed the widow's mite. Our in--
comes and expenditures will be brought to light before
an assembled world. If we prove in that day to have been
rich toward ourselves, but poor toward God, it would be
good if we had never been born. — Not least, let us look
round the world and ask where are the men that were
ever ruined by liberal giving to godly purposes, and who
ever found himself really poorer by lending to the Lord ?
We shall find that the words of Solomon are strictly
true : " There is that scattereth and yet increaseth :
and there is that withholdeth more, than is meet, and it
tendeth to poverty." (Prov. xi. 24.)
Finally, let us pray for rich men, who as yet know
nothing of the luxury of " giving," that their riches may
not be tlieir ruin. Hundreds of charitable and religious
movements are standing still continually for want of
funds. Great and effectual doors are open to the church
of Christ for doing good all over the world, but for want
of money few can be sent to enter in by them. Let us
pray for the Holy Ghost to come down on all our congre-

354 ., EXPOSITORY THOUGHTS.
gations, and to teach all our worshippers what to do with
th«ir money. Of all people on earth, none ought to be
such liberal givers as. Christians. All that they have
they owe to the free gift of God. Christ, the Holy Ghost,
the Gospel, the Bible, the means of grace, the hope,
of glory, all are undeserved, incomparable gifts, which
millions of heathen never heard of The possessors of
such gifts ought surely to be "ready to distribute" and
" willing to communicate." A giving Saviour ought to
have giving disciples. Freely we have received : freely
we ought to give. (1 Tim. vi. 18 ; Matt, x, 8.)
Notes. Lttkb XXI. 1 — 4.
L^ — [Casting. ..gifts.. .treasury!] Major says, " In the second court of,
the temple, the court of the women, were fixed thirteen chests,
, with inscriptions, directing to what use the offerings in each were
allotted. Into one of these the widow cast her two mites," This.
court was hence called occasionally "the treasury." (John viii. 20.),
2!hese offerings were made at the three great feasts, to compound
- for tithes and dues, and to fulfil the precept, " Thou shalt not ap
pear empty before the Lord." (Exod. xxiii, 15 ; Deut. xvi, 16,)
See 2 Kings xii. 9.
2. — [Poor widow.] Here, as in other places in the Bible, we must
remember the exceedingly depressed and dependent condition of
a poor man's widow in the countries where our Lord was. The
expression is almost proverbial for one very badly ofij and most
unlikely to contribute anything to a charitable purpose.
[Two mites!] A mite was the smallest coin in use among the
Jews in our Saviour's time. Major says that it was equal to about
three-eighths of a farthing of our money.
3. — [Hath cast in more.] "More," in this expression, does not of
course mean a larger sum in reality, but more in God's sight, a
gift which God values more than one of far more value in man's
eyes ; — more in the judgment of Him who looks at the motives of
givers, and at the money they keep for themselves as well as the
money they give ; — more in proportion to her means,
L-\They have of their abundance east in.] This means that what tlie
rich gave, they gave out of a large and abundant store, and hardly
felt wliat they gave, because mueh was left behind.

Luke, chap, xxl

355

[Slie of her penury hath cast in.] This means that whair the
widow gave, she gave out of a store so small that, after giving,
nothing seemed to be- left.
[All lier living.] The meaning of this expression is disputed]
Some think that it means that the widow gave the whole of her
property. Others think that it means that she gave the whole
amount of her daily income. The latter view seems the more prob
able one. A person so poor as the widow would necessarily hve
from hand to mouth, and possess no capital or property, except
what she received from one source or another day after day.
Let it be noted, in leaving this passage, that our Lord says not a
word here against the lawfulness and propriety of giving money
to these treasuries in the temple, though He doubtless knew
that the money was often ill apphed, and the temple dis
pensation soon passing away. An excessive censoriousness about
the faihngs and infirmities of religious Societies which are sound
in principle, is not to be praised. All institutions worked by man
must needs be imperfect.
Finally, let us beware of lightly using the expression " giving
our mite," in reference to giving money to rehgious or charitable
causes. The phrase is often employed without thought or consid
eration. If people would "give their mite" really and literally as
the widow gave her's, many would have to give far more money
than they ever give now. Her "mite" meant something that she
gave with immense self-denial, and at great sacrifice. Most men's
" mite," now-a-days, means something that is not felt, not missed,
and makes no difference to their comfort. If all people gave their
" mite," as the widow gave her's, the world and the Ohurch would
soon be in a very different state.

LUKE XXI. 5—9.

5 And as some spake of the temple,
how it was adorned with goodly stones
and gifts, he said,
6 As,for these things wliich ye be
hold, the days will come, iu the
which there shall not be left one
stone upon another, that shall not be
thrown down.
7 And tbey askedhim, saying. Mas
ter, but when shall these tilings be ?
and what sign will there be when

these things shall oome to pass ?
8 And lie said. Take heed that ye
be not deceived: for many shaUcome
in my name, saying, I am Christ ;
and the time drawoth near: go ye
not therefore after them. .,
9 Bat when ye shall hear of wars
and commotions, be not terrified : for
these things must first oome to pass ;
but the end is not by aud by.

Let us notice in this passage, our Lord Jesus Christ^ s

356 EXPOSITORY THOUGHTS
words about the temple at Jerusalem. We read that soma
spake of it, " how it was adorned with goodly stones and
gifts." They praised it for its outward beauty^ They
admired its size, its architectural grandeur, and its costly
decorations. But they met with no response from our.Lord.
We read that he said, " As for these things which ye be
hold, the days will come in the which there shall not be
left one stone upon anotherthat shall notbe thrown down."
These words were a striking prophecy. How strange
and startling they must have sounded to Jewish ears, an
English mind can hardly conceive. They were spoken '
of a building which every Israelite regarded with almost
idolatrous veneration. They were spoken of a building
which contained the ark, the holy of holies, and the
symbolical furniture formed on a pattern given by God
Himself. They were spoken of a building associated -
with most of the principal names in Jewish history ;
with David, Solomon, Hezekiah, Josiah, Isaiah, Jere
miah, Ezra, and Nehemiah. They were spoken of a
bhilding toward which every devout Jew turned his face
in every q[uarter of the world, when he offered up his
daily prayers. (1 Kings viii. 44 ; Jonah ii. 4 ; Dan. vi, 10,)
But they were words spoken advisedly. They were spoken
in order to teach us tbe mighty truth that the true glory .
of a place of worship does not consist in outward orna
ments. " The Lord seeth not as man seeth." (1 SamT
xvi. 7.) Man looketh at the outward appearance of a
building. The Lord looks for spiritual worship, and the-
presence of the Holy Ghost. In the temple at Jerusa
lem these things were utterly wanting, and therefore
Jesus Christ could take no pleasure in it.

LUKE, CHAP. XXI. 35T
Professing Christians will do well to remember our
Lord's words in the' present day. It is meet and right
beyond doubt that buildings set apart for Christian wor
ship, should be worthy of the purpose for which they
are used. Whatever is done for Christ ought to be well
done. The house in which the Gospel is preached, and
the Word of God read, and prayer offered up, ought to
'lack nothing that can make it comely and substantial.
But let it never be forgotten that the material part of a
Christian Church is by far the least important part of
it. The fairest combinations of marble, and stone and
wood, and painted glass, are worthless in God's sight,
unless there is truth in the pulpit and grace in the con
gregation. The dens and caves in which the early
Christians used to meet, were probably far more beauti
ful in the eyes of Christ than the noblest cathedral that
was ever reared by man. The temple in which the Lord
Jesus delights most, is a broken and contrite heart, re
newed by the Holy Ghost,
Let us notice for another thing in this passage, our
Lord Jesus Christ's solemn ivarning against deception.
His striking words about the temple drew from His dis
ciples an important question : " Master, when shall these
things be ? and what sign will there be, when these
things shall come to pass ?" Our Lord's reply to that
c[uestion was long and full. And it began with a pointed
caution, " Take heed that ye be not deceived."
The position wliich this caution occupies is very remark
able. It stands in the forefront of a prophecy of vast extent
and universal importance to all Christians, — a prophecy
reaching from the day in which it was delivered, to the

358' EXPOSITOEY THOUGHTS.
day of the second advent, — a prophecy revealing mat
ters of the most tremendous interest both to Jews and
Gentiles,— and a prophecy of which ai large portion re
mains to be fulfilled. And the. very first sentence of
this wondrous prophecy is a caution against deception,
" Take heed that ye be not deceived."
The necessity of this caution has been continually
proved in the history of the Church of Christ. On no
subject perhaps have divines made. so many mistakes as,
in the interpretation of unfulfilled prophecy,. On no
subject have they shown so completely the weakness of
man's intellect, and confirmed so thoroughly the words
of St. Paul, " We see through a glass darkly : — we
know in part." (1 Cor. xiii. 12.) Dogmatism, posi-
tiveness, controversial bitterness, obstinacy in maintain
ing untenable positions, rash assertions and speculations,
have too often brought discredit on the whole subject of
the prophetical Scriptures, and caused the enemies of
Christianity to blaspheme. There are only too many
books on prophetical interpretation, on the title-pages
of which might be justly written, " Who is this that
darkeneth counsel by words without knowledge ?"
Let us learn from our Lord's warning words to pray
for a humble, teachable spirit, whenever we open the
pages of unfulfilled prophecy. Here, if anywhere, we
need the heart of a little child, and the prayer " open thou
mine eyes." (Psalm cxix, 18,) Let us beware, on the one
side, of that lazy indifference which turns away from all
prophetical Scripture, bn account of its difficulties, Letus
beware, on the other side, of that dogmatical and arro
gant spirit, which makes men forget that they are

LUKE, CHAP. XXL ' 359
students, -and talk as confidently as if they were prophets,
themselves. Above all, let us read prophetical Scripture
with a thorough conviction that the study carries with
it a blessing, and that more light may be expected on it
every year. Tbe promise remains in full force, " Blessed
is be that readeth," At the time of the end, the vision
shall be unsealed. (Rev. i. 3 ; Dan. xii. 9.)
Notes. Luke XXL 5— 9,
5. — [Some spake.. .temple.] The feeling with which all Jews, in our
Lord's time, regarded the temple, was something far beyond what ¦
we can imagine in the present day. This should be borne in
mind, in order to estimate rightly the effect which bur Lord's
words, in this place, must have produced on those who heard
them. [Goodh/ stones.] The enormous size of the stones with which
the temple was built by Herod at its last restoration, is specially
mentioned by Josephus. He says that "many of them were
about twenty-five cubits in length, eight in height, and twelve in
breadth," A cubit was about twenty-two inches of our measure.
[Gifts.] Tacitus, the Eoman historian, and Josephus, the Jew
ish writer, both mention the enormous riohes contained in the
temple, consisting chiefly of oiTerings given by pious persons, or
by rulers who wished to testify respect for the building. In
particular there was a golden vine given by Herod, with clusters
of grapes as tall as a man. Many of these offerings were sus
pended 1q the portico of the temple, so that all could see them,
6 — [Not he left one stone upon another.] These words were hterally
fulfilled when Titus took Jerusalem, and Turrus Rufus, one ofhia
ofiicers, ploughed up the foundations of the temple.
It may be well to remember, that these words do not necessa
rily apply to the substructure on the side of the hiU on which the
temple stood. There are remains of a wall built of enormous
stones- still seen at Jerusalem, whioh the best informed travellers
agree in thinking must have been standing when our Lord spoke
this prophecy.
Burkitt remarks, " Sin will undermine and blow up the moot
ihagnificent and famous structure. Sin brings cities and king
doms, as well as particular persons, to their end."
8.— [J'a/ce heed....be not deceived!] The caution given be oir Lord
is very significant. The mistakes that theologians have ma/io.

860

EXPOSITORY THOUGHTS.

about the fulfilment of prophecy, m every age of the CliUreh,
have been many and great. In our own day we see some putting
a literal meaning on figurative prophecy, and o.thers putting a
figurative meaning on literal prophecy. — Some can see nothing
but " the Church" in passages where Israel is mentioned. Others
can see nothing but Israel in every prophecy in the Bible.— Some
say that nearly all prophecy is fulfilled. Others say that it is
' nearly all unfulfilled.— -Some see the Church of Eome everywhere
in prophecy. Others cannot see Eome in prophecy at all. — Some
xan see no anti-christ except the Pope. Others can see no anti
christ except a future general anti-christ yet to bo revealed. —
Some think that events around us are fulfilling the book of Reve
lation. Others think that every word of Eevelation remains
yet to be fulfilled. — Amidst this tangled maze bf discordant opin
ions, we need greatly the solemn warning of our Lord, ",Take
heed that ye be not deceived."
[Many shal^ come saying...I am Christ.] There were many im-
'postors who appeared in the latter days of Jewish history, who
pretended to be the Messiah. It must not surprise us if some in
like manner shall arise and make similar claims about the time of
the second advent of Christ.
9. — [!By and by.] The Greek word so rendered is almost alwajsc
translated in the New Testament, "immediately," "forthwith,"
or " straightway." This is clearly the meaning in this place. -

LUKE XXL 10—19.

10 Then said he unto tbem. Nation
shall rise againstnation, 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,
1,2 But before aU these, th&y shall
lay their hands on you, and persecute
you, delivering you up to the syna
gogues, and into prisons, being
brought before kings aud rulers for
my name's sake.
18 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 month and
¦wisdom, whioh all your adversaries
shall not be able to gainsay nor resist.
16 And ye shall be betrayed botli
by parents, and brethren, and kins
folks, and friends ; and some of yoa
shall they cause to be put to death, -
17 And ye shall be hated of all mCT
for my name's sake.
18 But there shall not ahair of yonr
head perish.
19 In your patience possess ye yonr
souls.

Wb should notice, for one thing, in this passage, Ghrisgi
prediction concernitig the nations of the ivorld. He says,
" Nation .shall rise agninst nation, and kingdom ao-ainst

LUKE, CHAP. XXL 361
kingdom : and great earthquakes shall be in divers
places, and famines and pestilences : and fearful sights,
and great signs shall there be from heaven."
These words no doubt received a partial fulfilment in
the days when Jerusalem was taken by the Romans,
and the Jews were led into captivity. It was a seaspn.of
unparalleled desolation to Judsea, and the countries
round about Judaea. The last days of the Jewish dis
pensation were wound up by a struggle which for blood
shed, misery, and tribulation, has never been equalled
since the world began.
But the words before us have yet to receive a more
complete accomplishment. They describe the time which
shall immediately precede the second advent of Jesus
Christ. The " time of the end" shall be a time of war, and
not of universal peace. The Christian dispensation shall
pass away like the Jewish one, amidst wars, tumults, and
desolation, amidst a general crash of empires and king
doms, such as the eyes of man have never yet seen.
A thorough understanding of these things is of great
importance to our souls. Nothing is so calculated to
chill the heart and damp the faith of a Christian as in
dulgence in unscriptural expectations. — Let us dismiss
from our minds the vain idea that nations will ever give
up wars entirely, before Jesus Christ comes again. So
long as the devil is the prince of this world, and the
hearts of the many are unconverted, so long there must
be strife and fighting. There will be no universal peace
before the second advent of the Prince of peace. Then, and
' then only, men shall "learn war no more." (Isaiahii. 4.)
Let us cease to expect that missionaries and ministers will
10

362- ' EXPOSITOEY THOUGHTS.
ever convert the world, and teach all mankmd to love one
another. They will do nothing of the kind. They were
never intended to do it. They will call out a witnessing
people who shall serve Christ in every land, but they
wiU. do no more. The bulk of mankind will always re
fuse to obey the Gospel. The nations will always go on
quarrelling, wrangling, and fighting. The last days of
the earth shall be its worst days. The last war shall be
the most fearful and terrible war that ever desolated the
earth. The duty of the true Christian is clear and plain.
Whatever others do, he must give all diligence to make
his own calhng and election sure. While other are oc
cupied in national conflicts and political speculations, he
must steadily seek first the kingdom of God. So doiiig
he shall feel his feet upon a rock when the foundations
of the earth are out of course, and the kingdoms of, this
earth are going to ruin. He shall be like Noah, safe
vsrithin the ark. He shall be " hid in the day of the
Lord's anger." (Zeph. ii. 3.)
We should notice, for another thing, in this passage,
Christ's prediction concerning His own disciples. He does
not prophesy smooth things, and promise them an unin
terrupted com'se of temporal comfort. He says that they
shall be " persecuted," put in "prison," "brought he
fore kings and rulers," " betrayed," "put to death," and
" hated of aU men for His name's sake."
The words of this prophecy were doubtless intended
to apply to every age of the Church of Christ. They
began to be fulfilled in tlie days of the apostles. The
book of Acts supplies us with many an instance of their

LUKE, CHAP. XXL 363
fulfilment, -^They have been repeatedly fulfilled during
the last eighteen hundred years. Wherever there have
been disciples of Christ, there has always been more or
less persecution, — They will yet receive a more full ac
complishment before the end comes. The last tribula
tion vrill probably be marked by special violence and bit
terness. It will be a " great tribulation." (Rev. vii, 14.)
Let it be a settled principle in our minds that the true
Christian must always enter the kingdom of God "through
much tribulation." (Acts xiv. 22.) His best things are yet
to come. This world is not our home. If we are faithful
and decided servants of Christ, the world will certainly hate
us, as it hated our Master. In one way or another grace
will always be persecuted. No consistency of conduct,
however faultless,no kindness and amiability of character,
however striking, will exempt a believer from the world's
disbke, so long as he lives. It is foolish to be surprised
at this. It is mere waste of time to murmur at it. It
is a part of the cross, and we must bear it patiently.
The children of Cain will hate the obildren of Abei, as
long as the earth continues. "Marvel not, my brethren,"
says St. John, "if the world hate you." "If ye were of
the world," says our Lord, " the world would love his
own ; but because ye are not of the world, but I have
chosen you out of the world, therefore the world hateth
you." (1 John iii. 13 ; John xv. 18, 19.)
We should notice, lastly, in this passage, Christ's
gracious promise to His disciples. He says " there shall
not an hair of your head perish." Our blessed Lord
knew well the . hearts of His disciples. He saw that
the prophecy He had just spoken might well make them

864 EXPOSITORY THOUGHTS.
faint. He supplies them with a cheering word of encour
agement, — " Not a hair of your head shall perish,"
The promise before us is wide and comprehensive, and
one which is the property of all believers in every age,
A literal interpretation of it is clearly impossible^ It
cannot apply to the bodies of disciples. To say that would
be contradictory to the notorious fact that James and
other of the apostles died violent deaths. A figurative
interpretation must evidently be placed upon thewords.
They form a great proverbial saying. They teach us
that whatever sufferings a disciple of Christ may go-
through, his best things can never be injured. His life
is hid with Christ in God. His treasure in heaven can
never be touched. His soul is beyond the reach of harm.
Even his vile body shall be raised again, and made like
hiS'Saviour's glorious body at the last day.
If we know anything of true religion let us lean back
on the words of the glorious, promises in every time of
need. If we believe in Christ, let us rest in the com
fortable thought that Christ has pledged His word that we
shall not perish. We may lose much by serving Christ,
but we shall never lose our souls. The world may de
prive a believer of property, friends, country, home,liberty,
health, and life. It has done so in innumerable cases
from the days of Stephen to the present time. The roll
of the noble army of martyrs is a very long one. But
one thing the world cannot do to any believer. It
cannot deprive him of his interest in Christ's love. It
cannot break the union between Christ and hia soul.
Surely it is worth while to be a tborough-going^believer 1
" I am. persuaded," says St, Paul, " that neitherdeath, not

LUKE, CHAP. XXI, 365
life, nor angels, nor principalities, nor powers, nor things
present, nor things to come, nor height, nor depth, nor
any Other creature shall be able to separate me from the
love of God, which is in Christ Jesus our Lord." (Rom.
viii. 38, 39.) Notes. Luke XXI. 10—19,
10, — [Tlien said he unto ihem.] The part of the prophecy commenc
ing here, and extending to the nineteenth verse, appears to admit
of a double interpretation. Primarily it applies to the wars con
nected with the taking of Jerusalem, and the afflictions of Chris
tians after our Lord's death until the end of the Jewish dispensa
tion. Secondarily it apphes to the times immediately preceding
• the second advent of Christ and the end of the world.
[Nation shall rise, Sc] The times preceding the last Jewish
war and destruction of Jerusalem were remarkable for repeated
insurrections, and a most disturbed state of things in Judsea, and
the countries immediately around Judsea. The "time of the end"
just preceding our Lord's second advent, will, in hke manner, be a
-- time of war, confusion and disorder among the nations of Chris
tendom,
11. — [Ea'rthquakes...famines...pestilences!] These visitations of God
were remarked to be specially frequent and severe in the last days
of the Jewish dispensation. In particular, myriads died from
famine and pestilence at Jerusalem during the siege, before the
city was taken.
[Fearful sights and great signs.] The following note of Bishop
Pearce deserves reading. " Josephus has given us a very partic
ular account of the prodigies of this kind which preceded the de
struction of Jerusalem. He speaks of a flaming sword seen oyer
tlie city, and of a comet which appeared there for a twelvemonth.
He mentions a light, which for the space of half an hour shone
so bright in the night between the temple and the altar, that it
seemed as if it was noon-day. He takes notice also, of wh.at eye
witnesses had related to him, that chariots and armed troops were
seen fighting in the sky upon a certain day. He adds, that on the
day of Pentecost, when the priests entered into the inner temple,
they heard a great noise and voice as of a multitude, crying out,
' let us depart hence.' The substance of this account is also, given
by Tacitus the Eoman historian."
There seems no reason to doubt the correctness of this report
of Josephus, At any rate, being an unconverted Jeiv, he had no
intention of confirming the statements contained in the Gos-
pek

366 - EXPOSITOEY THOUGHTS.
It is in the highest degree probable that the second advent of
Jesus Christ will be preceded by similar signs and unusual appear
ances in the framework of nature.
l2. — [Lay hands...persecute...Sc!] This verse appears to have a fe
cial reference to the persecutions undergone by the early Chris
tians, between the time of Christ's ascension and the destruction
of Jerusalem. The Acts of the Apostles describe the fiflfilment
of the verse.
13. — [It shall iwm...fGr a testimony^ The meaning of this verse seems
to be, " that the sufferings of the Christians shall prove an evidence
of the truth of Christianity,"
It may be well to remark here, that if the first professors of
Christianity had always received riches, and honor, and temporal
rewards, as soon as they became Christians, the heathen world
might fairly have doubted their sincerity, and the truth of their '
cause. But when the world saw thousands of them patiently en
during tremendous sufferings rather than give up their rehgion,
the sight must have supphed a very strong proof that it was a re
ligion which was true. A man here and there might be found ^
who, in a fit of enthusiasm or fanaticism, might endure suff'ering
and death for a false rehgion, which he foolishly beheved to be
true, or for a religion which he knew to be false. But when myr
iads suffered and died for Christianity, in the early days of the
Church of Christ, an argument was supplied for the truth of
"Christianity, which infidels have never been able to overthrow,
14. — [jScftfe it...not io meditate!] Here, as in other places, the right
application of this precept must not be overlooked. It was not
intended to encourage ministers in neglecting preparation for
tlie pulpit. It does not apply to their case at all It was spoken
¦ for the comfort of persecuted Christians. The promises con
nected with it were marvellously fulfilled in the case of the Apos
tles in the Acts, as well as in the trials of many martyrs in modern
times,
15. — [I will give you a mouth and wisdom!] Scott remarks on this
promise that it is an incidental proof of the divinity of Christ.
None but One who was very God could have made such a prom
ise as this.
16. — [ Ye shall he betrayed!] We have no particular instances of such
betrayal given to us in the Acts. But that they were far from
uncommon in the persecutions of tlie early Church, is well known
to all readers of ecclesiastical history.
1 7. — [ Ye shall he hated of all men.] These words should be care-
fuUy ijoticed. They show that universai popularity is not a
thing tha,t Christians should covet, nor yet value much if it

- LUKE, CHAP. XXL 367
should fall to their lot The Christian of whom everybody speaks
well, can hardly be a faithful man.
It is no reply to this to point to the honors paid to eminent
Christians after their deaths, and the respect with which worldly
men have attended their funerals and spoken of their memories.
The world has always hked dead saints better than hving ones.
The Pharisees could build the tombs of the prophets, when they
were dead.
19. — [In patience...possess... souls.] "We must not suppose that these
words mean, " Keep your souls in a state of patience." This is a
common interpretation,, but not a correct one. The meaning ap
pears rather to be, " Win, ol^ procure, or keep in possession the
salvation of your souls, through or by patience," Alford para
phrases it, " This endurance is God's appointed way in and by
which your salvation is to be put in your possession." The ex
pression " "Work out your own salvation," (PhiL ii. 12.) will natu
rally occur to a Bible reader as somewhat similar.
Pearce takes the word " souls" to mean nothing more than " your
lives," and thinks the verse may be paraphrased, "Your persever-,
a,nce shall be rewarded with the preservation of your hves in the
general ruin." Yet the expression of the verse preceding is so
clearly a spiritual promise, that the verse before us seems to mean
something more than the saving of mere bodily life.

LUKE 2X1. 20—24.

SO And when ye shall see Jerusalem
compassed with, armies, then know
that the desolation thereof is nigh.
21 Then let them which are in Jn-
dffia flee to the mountains ; and let
them which are in tbe midst of it de
part out ; and let not tkem that are
in the countries enter thereinto.
22 For these be tbe days of venge
ance, that all things which are wrjt-

23 But woe unto them thai are with
child, and to them that give suck, in
those days ! for there shall be great
distress in the land, and wrath upon
this people.
24 And they shall fall by the edge
of the sword, and shall be led away
captive into all nations : and Jerusa
lem, shall be trodden down of tbe
Gentiles, until the times of the Gen-

ten may be fulfilled. tiles be lalfilled.
The subject of the verses before us is the taking of Jr
rusalem by the Romans. It was meet and right that this
great event, which wound up the Old Testament dispen
sation, should be specially described by our Lord's mouth.
It was fitting that the last days of that holy city, which

368 EXPOSITORY THOUGHTS.
had been the seat of God's presence for so many cen
turies, shouidT receiv^e a special notice in the greatest
prpphecy which was ever delivered to the Church.
We should mark in this passage, our Lord Jesus
Chrisfs perfect knoivledge. He gives us a fearful picture
of the miseries which were coming on Jerusalem. Forty
years before the armies of Titus encompassed the city,
the dreadful circumstances which would attend the
siege are minutely described. The distress of weak and
helpless women, — the slaughter of myriads of Jews, —
the final scattering of Israel in captivity among a;ll na
tions — the treading down of the holy city by the Gen
tiles for eighteen hundred years, are things which our
Lord narrates with as much particularity ae if He saw
them with His own eyes.
Foreknowledge like this is a special attribute of God.
,0f ourselves we "know not what a day may bring forth."
(Prov. xxvii. 1.) To say what will happen to any city or
kingdom in forty years from the present time, is far be
yond the power of man. The words in Isaiah are very sol
emn :" I am God, and there is none like me, declaring the
end from the beginning, and from ancient times the things
that are notyet done." (Isa. xlvi. 10.) He who could speak
with authority of things to come, as our Lord did in this
place, must have been very God as well as very man.
The true Christian should continually keep in mind
this perfect knowledge of Christ. Past things, present
things, and things to come, are all naked and open to
the eyes of Him with whom we have to do. The recol
lection of the sins of youth may well make us humble.
The sense of present weakness may make us anxious. Thfl

LUKE, CHAP. XXI. 369
fear of trials yet to come may make our hearts faint.
But it is a strong consolation tothink that Christ knows
all. For past, present, and future things we may safely
trust Him. Nothing can ever happen to us that Christ
has not known long ago.
We should mark, secondly, in this passage, our Lord's
words about flight in t-lme of danger. He says respecting
the days preceding the siege of Jerusalem, "Then let-
them which are in Judea flee to the mountains ; and let
them which are in the midst of it depart out ; and let
not them that are in the countries enter thereinto."
The lesson of these words is very instructive. They
teach us plainly that there is nothing cowardly or un
worthy of a Christian in endeavoring to escape' from
danger. There is nothing unbecoming our high vocation
in a diligent use of means in order to secure our safety.
To meet death patiently and courageously, if it comes on
us in the path of God's providence, is a duty incumbent
on every believer. But to court death and suffering, and
rush needlessly into danger, is the part of the fanatic
and enthusiast not of the wise disciple of Christ. It is .
those who use all means which God has placed within
their reach, who may confidently expect God's protection.
There is a wide difference between presumption and faith.
We should mark, thirdly, in this passage, our Lord's
luords about vengeance. He says, with reference to the
siege of Jerusalem, " These be the days of vengeance,
that all things which are written may be fulfilled."
There is something peculiarly awful in this expression.
It shows us that the sins of the Jewish nation had been
long noted down in the book of God's remembrance.
16*

870 EXPOSITOET THOUGHTS.
The Jews by their unbelief and impenitence, had been
treasuring up wrath against themselves for many hun
dred years. The anger of God, like a pent-up river,
had been silently accumulating for ages. The fearful
tribulation which attended the siege of Jerusalem, would
oniy be tbe outburst of a thunderstorm which had been
gradually gathering since the days of the kings. It
would only be the fall of a sword which had been long
hanging over Israel's head.
The lesson of the expression is one which we shall do
well to lay to heart. We must never allow ourselves to'
suppose that the conduct of wicked men or nations is
not observed by God. All is seen, and all is known ;
and a reckoning day will certainly arrive at last. It is a
mighty truth of Scripture, that " God requireth that
which is past." (Eccles. iii, 15.) In the days of Abra
ham "the iniquity of the Amorites was not yet full,"
and four hundred years passed away before they were
punished. Tet punishment came at last, when Joshua
arid the twelve tribes of Israel took possession of Canaan.
— God's "sentence against an evil work" is not always
executed speedily, but it does not follow that it will not
be executed at all, Tbe wicked may flourish for many
years " like a green bay-tree," but his latter end "will be
that his sin will find bim out. (Gen, xv, 16. Eccles.
viii, 11. Psalip xxxvii, 35.)
We should mark, lastly, in this passage, our Lord's
words about the times of the Gentiles. We read that
He said, " Jerusalem shall be trodden down of the Gen-'
tiles, until the times of the Gentiles be fulfilled."
A fixed period is here foretold, during which Jerusalem

LUKE, CHAP. XXL 371
was to be given over into the hands of Gentile rulers, and
the Jews were to have no dominion over their ancient city.
Afixedperiod is likewise foretold whichwas to be the time
of the Gentiles' visitation, the time during which they
were to enjoy privileges, and occupy a position something
like that of Israel in ancient days. — Both periods are
one day to end, Jerusalem is to be once more restored
to its ancient inhabitants. The Gentiles, because of their
hardness and unbelief, are to be stript of their privileges
and endure the just judgments of God. But the times
of the Gentiles are not yet run out. We ourselves are
living within them at the present day.
The subject before us is a very affecting one, and
ought to raise within us great searchings of heart.
While the nations of Europe are absorbed in political
conflicts and worldly business, the sands in their hour
glass are ebbing away. While Governments are disputing
about secular things, and Parliaments can hardly conde
scend to find a place for religion in their discussions,' their
days are numbered in the sight of God. Tet a few years,
and " the times of the Gentiles will be fulfilled." Their
day of visitation will be past and gone. Their misused
privileges' will be taken away. The judgments of God shall
fall on them. They shall be cast aside as vessels in which
God has no pleasure. Their dominion shall crumble away,
and theirvaunted institutionsshallfalltopieces. The Jews
shall be restored. The Lord Jesus shall come again in pow
er and great glory. The kingdoms of this world shall be
come the kingdoms of our God and of His Christ, and^the
" times of the Gentiles" shall come to an end.
Happy is he who knows these things, and lives the

372 ' EXPOSITORY THOUGHTS,
life of faith in the Son of Gfod ! He is the man, andhe
only, who is ready for the great things coming on the
earth, and the appearing of the Lord Jesus Christ.
1-he kingdom to which he belongs, is the only kingdom
which shall never be destroyed. The King whom he
serves, is the only King whose dominion shall never be
taken away. (Dan. ii. 44. vii. 14,)
Notes, Luke XXL 20—24.
20, — [ Wlien ye shall see, Sc] Prom this verse down- to the end of
the 24th, our Lord's prophecy is entirely confined to the last days
of Jerusalem, and the duties of His disciples during that eventful
period. Here at all events there is no reference to His second ad-"
vent, and the last siege of Jerusalem, after its future restoration.
The siege by Titus and destruction by the Eomans are exclusively
the subject under our eyes.
[Jerusalem compassed ivith armies, then know.] The following
historical facts are well worthy of notice. They show in a re
markable manner how the words of our Lord in tins verse were
accomplished. It appears that three years before the siege-
of Jerusalem by Titus, the Eoman army under Cestius Grallus made -
a sudden attack upon Jerusalem, but most unaccountably and
without any apparent reason, withdrew again, although the city
might have been taken with ease. The consequence of this at
tack was that a large number of the inhabitants of Jerusalem took
alarm, and withdrew from the city as soon as the Eoman army
had retired. To use the words of Josephus, they " swam away
as from a ship about to sink." Among those who escaped were
the Christians, some of them retiring to Pella, and some to Mount
Libanus. The result of this was, that when the last great war,
under Vespasian and Titus, broke out shortly afterwards, tlie
Christians almost entirely escaped its desolation.
It seems a high probability that the Christians remembered the
very words of our Lord which we are now considering, and that
the remembrance of them was the preservation of tlieir lives.
They saw in the advance of the Eoman army under Cestius ©al
ius the predicted sign of " desolation drawing nigh.". They at
once acted on the advice of their Master, and so escaped the mis
eries of the final siege.
21. — [Flee to ihe mountains, Sc] Major remarks, "These were
the mountains to the north-east of Jerusalem, towards ths

LUKE, CHAP. XXI. 373
source of the Jordan, which was in the territories of Agrippa, He_
continued faithful to the Eomans ; and hence the Christians avoided
the. destruction which overspread Judtea,"
I'l, — [Days of vengeance...things written fulfilled!] The "vengeance"
spoken of here appears to me to be the righteous retribution of
God on the Jewish nation, for all their sins against Him, from the
time when they first entered Canaan, I cannot confine it to
" vengeance" for the sins of the nation during the last few hun
dred years of their existence after the Babylonish captivity. The
words of our Lord in Matt, xxiii, 35, 36, appear to confirm this
view. The " things written'' appear to me to include all the heavy judg
ments foretold in the Old Testament as coming on the Jews, and
to begin with the 26tli chap, of Leviticus.
23. — [Woe...fhem imth child, give suck, Sc] The miseries of
women in the siege of Jerusalem are specially foretold in Deut.
xxviii. 56.
[In the land.] Here, as in many other places in the Gospels,
" the land" seems specially to mean the land of Palestine.
24. — [FaU by edge of sword, Sc] Josephus records that there per
ished in the siege of Jerusalem, by sword and by famine, no less
than eleven hundred thousand Jews.
[Led away captives, Sc] Josephus records that in the course of
the war ninety-seven thousand Jews were made captives. Most
of them were sent as slaves into Egypt, or dispersed over the prov
inces of the Eoman empire, to be cast to the wild beasts in the
amphitheatres. [Jenisahm trodden down of the Gentiles.] This expression means
that the city of Jerusalem shall be possessed by Gentile nations,
an"d cruelly oppressed as a captive city,~untLl the Jews shah be re
stored to their own land. How literally and exactly these"^ words
have been fulfilled all readers of history know. In spite of all the
efforts of the crusaders, Jerusalem has almost always been a city
trampled under foot and cruelly oppressed, by Eomans, G-reeks,
Saracens, and Turks, from the time of Titus down to the present
day. [Until...times of... Gentiles be fulfilled.] This expression is va
riously interpreted.
1. Some, with Bishop Pearce, put a vague general meaning on
it, and say it signifies "till the Gentiles'have done all which God"
intended them to do."
2. Some think, with Hammond, that it refers entirely to some
thing already pafit, and that it was accomplished after the days of
Adrian, when a ohurch composed c ' Gentiles, Christians, and con-

374

EXPOSITORY THOUGHTS.

verted Jews was set up at Jerusalem, and flourished for a short
time. 3. Some think, with "Whitby aud Newoome, that it refers en
tirely to things to come, and that the time of the Gentiles will ba
fulfilled when they are all fuUy converted to Christianity.
4. The true view I beheve to be this. The " times of the Gen
tiles" I regard as the period between the first and second advents
of Christ, during which the Gentile nations have a day of visita
tion and enjoy the privileges of the Gospel, — These times will
come to an end at last, as the old Jewish dispensation did, because
of the hardness and unbelief of the Gentile churches. They too,
because they continue not in God's goodness, will be cut off. — And
when their time of visitation comes to an end, and they have been
found as faithless and hardened as the Jews, then at last will the
Jews be converted, and Jerusalem restored to its rightfiil posses
sors. Our own times, be it remembered, are the " times of the Gen
tiles." They are times which seem rapidly drawing to an end.
"When they do end, the conversion of the Jews and the restoration
of Jerusalem will take place.

LUKE XXI. 25—33.

25 And there shaU be signs in the
sun, aud in the moon, and in the
stars ; and upon the earth distress of
nations, witli perplexity ; the sea aud
the waves roaring ;
'26 Men's hearts failing them for
fear,and for looking after those things
which are coming on the earth : for
the powers of heaven shall be shaken.
^ 27 And then shall they see the Sou
. of man coming in a cloud with power
aud great glory.
28 And when these things begin to
oome to pass, then look up, and lift
up your heads ; for your redemption

drawetb nigh.
29 And be spake to them a parable ;
Behold the fig tree, and all the trees ;
30 "When tbey now shoot forth, ye
see and know of your own selves tliat
summer is now nigh at hand.
31 So likewise ye, whenye see these
things come to pass, "know ye that
the kingdom of God is nigh at hand.
82 "Verily I say unto you, This
generation shall not pass away, till
all be fulfilled.
33 Heaven and earth shall pass
away : but my words shall not pass
away.

The subject of this portion of our Lord's great prophecy
is His own second coming to judge the world. The
strong expressions of the passage appear inapplicable to
any event less important than this. To confine the words
before us, to the taking of Jerusalem by the Romans,, is
an unnatural straining of Scripture language..

LUKE, CHAP. XXL 375
We see, firstly, in this passage, hoio terrible will he the
eircwnstances accompanying the second advent of Christ.
Our Lord tells us that " there shall be signs in the sun,
and in the moon, and in the stars ; and upon the earth
distress of nations, with perplexity ; the sea and the
waves roaring ; men's hearts failing them for fear, and
for looking after those things which are coming on the
earth : for the powers of heaven shall be shaken. And
then shall they see the Son of man coming in a cloud."
This is a singularly awful picture. It may not be easy
perhaps to attach a precise meaning to every part of it.
One thing however, is abundantly plain. The second
coming of Christ will be attended by everything which
can make it alarming to the senses and heart of man.
If the giving of the law at Sinai was so terrible that
even Moses said, " I exceedingly fear and quake," the
return of Christ when He comes to earth in power and
great glory shall be much more terrible. — If the hardy
Roman soldiers " became as dead men," when an angel
rolled the stone away and Christ rose again, how much
greater will the terror be when Christ shall return to
judge the world. No wonder that St. Paul said, " Know
ing the terrors of the Lord we persuade men." (Heb.
xii. 21, Matt, xxviii. 4. 2 Cor, v. 11.)
The thoughtless and impenitent man may well tremble
when he hears of this second advent of Christ. What
will he do when worldly business is suddenly stopped and
the precious things of the world are made worthless ?—
What will he do when the graves on everysideare open
ing, and the trumpet is summoning men to judgment ? —
What wiU he do when that same Jesus whose Gospel he

376 EXPOSITORY THOUGHTS.
has so shamefully -neglected shall appear in the clouds of
heaven, and put down every enemy under His feet? —
Surely he will call on the rocks to fall on him ahd on the
hills to cover bim. (Hosea x. 8.) But he will call in vain
for help, if he has never called on Christ before. Happy-
will they be in that day who have fled "betimes from the
wrath to come, and been washed in the blood of the Lamb !
We see, secondly, in this passage, how complete will be
the security of true Christians af the second advent of
Christ. We read that our Lord said to His disciples,
" When these things begin to come to pass, then look
up, and lift up your heads ; for your redemption draweth
nigh." However terrible the signs of Christ's second coming
may be to the impenitent, they need not strike terror
into the heart of the true believer. They ought rather
to fill him with joy. They ought to remind him that his
complete deliverance from sin, the world and the devil, is
close at hand, and that he shall soon bid an eternal fare
well to sickness, sorrow, death and temptation. The
very day whem the unconverted man shall lose every
thing, shall be the 'day when the believer shall enter on
his eternal reward. The very hour when the worldly
man's hopes shall perish, shall be the hour when the
believer's hope shall be exchanged for joyful certainty
and full possession.
The servant of God should often look forward to
Christ's second advent. He will find the thought of that
day a cordial to sustain hira under all the trials. and per
secutions of this present life, "Yet a little time," let him
remember, " and he that shall come will come and will not

LUKJir, CHAP. XXL "377
tarry." The words of Isaiah shall be iulfilled, " The '
Lord God shall wipe away tears from off all faces ; and
tho rebuke of his people shall be taken away from off
all the earth." One sure receipt for a patient spirit is
to expect little from this world, and to be ever " wait
ing for the coming of our Lord Jesus Christ," (Heb, x.
37. Isai, xxv. 8. 1 Cor. i. 7.)
We see, thkdly, in this passage, how needful it is to
watch the signs of the times in the prospect of the second
advent of Christ. Our Lord teaches this lesson by a
parable : " Behold the fig-tree and all the trees : when
they now shoot forth, ye see and know of your own
selves that summer is now nigh at hand. So likewise
ye, when ye see these things come to pass, know ye that
the kingdom of God is nigh at hand." The disciples
ignorantly supposed that Messiah's kingdom would be
ushered in by universal peace. Our Lord, on the contrary,
tells them that the signs which shall immediately pre
cede it shall be wars, confusions, perplexity, and distress.
The general duty which these words should teach us
is very plain. We are to observe carefully the public
events of the times in which we live. We are not to bo
absorbed in politics, but we are to mark political events.
We are not to turn prophets ourselves, but we are to
study diligently the signs of our times. So doing, the
day of Christ will not come upon us entirely unawares.
Are there any signs in our own day ? Are there any
circumstances in the world around us which specially de-.
mand the believer's attention ? Beyond doubt there are
very many. The drying up of the TurMsh empire, — the
revival of the Romish church, — the av/akened desire of tho

378 EXPOSITORT THOUGHTS.
Protestant churches to preach the Goi?pel to the heathen^
— the general interest in the state of the Jews,— the
universal shaking of governments and established insti
tutions, — the rise and progress of the subtlest forms of
infidelity, — all, all are signs peculiar to our day. All
should make us remember our Lord's words- about the
fig-tree. All should make us think of the text, " Be
hold, I come q[uickly." (Rev. xxii. 7.)
We see, lastly, in this i^ssage, how certain it is that all
our Lord's predictions aboutthe second advent willheful:
filled. Our Lord speaks as if He foresaw the unbelief and
incredulity of man on this mighty subject. He knew
how ready people would be to say " Improbable ! impos
sible ! The world will always go on as it has done." He
arms His disciples against the infection of this sceptical
spirit by a very solemn saying. " Heaven and earth shall
pass away : but my words shall not pass away."
We shall do well to remember this sayiug, whenever
we are thrown into the company of those who sneer at
unfulfilled prophecy. The sneers of unbelievers must
not be allowed to shake our faith. If God has said a
thing He will certainly bring it to pass, and the probabil
ity or possibility of it are matters which need not trou
ble us for a moment. That Christ should come again in
power to judge the world and reign, is not half so im
probable as it was that Christ should come to suffer and
die. If He came the first time, much more may we ex
pect that He will come the second time. If he came to
be nailed to the cross, much more may we expect that He
will come in glory and wear the crown. He has said it,
and He will do it. " His words shall not pass away."

LUKE, CHAP. XXL 379
Let us turn from the study of these verses with a
deep conviction that the second advent of Christ is one
of the leading truths of Christianity. Let the Christ in
whom we believe be not only the Christ who suffered
on Calvary, but the Christ who is coming again in per
son to judge the earth.
Notes. Luke XXL 25—33.
25 — [And there shall he signs, Sc] The prophecy, from this verse
-down to the end, takes a very wide range. It describes the last
days of the world, the second personal advent of Jesus Christ, the
circumstances which wiU attend that advent, and the duties which
the prospect of that advent entails on all Christians.
[Sun...moon...stars...earth...sea...waves.] It is not agreed among
commentators whether these expressions are to be interpreted lit
erally or figuratively. It is undeniable that in symbolical prophecy
the sea is an emblem of nations, and the heavenly bodies an em
blem of the rulers of nations. (See Gen. xxxvii. 9 ; Ezek. xxxii.
8 ; Joel ii. 10, 30 ; Eev. xvii. 15.) But it must be remembered
that the prophecy before us is not a symbolical one. Its predic
tions are plain, simple facts, and not clothed in figurative language.
It seems, therefore, a high probability that the language before us
will reeeive a literal fulfilment in the events preceding and accom
panying the second advent of Christ. The frame of nature was
cpnvulsed when the law of God was given at Sinai, and when
Christ died on the cross. It is surely not too much to expect that
it win be convulsed when Christ returns to judge the world.
IB. — [Failing them.] The G-reek word so translated is only found
here in the new Testament. It means literally " fainting." Schleus
ner says that it signifies, "to faint from fear, to become not dead,
but as if dead."
ILooldng after.] The Greek word so rendered means literally
'' expectation." (Acts xii. 11.) It seems to signify that state of
anxious suspense in which the world will be when it sees the flrst
symptoms of the approaching advent of Christ, and yet knows not,i
and is unwiUing to know, what they mean. ~~
[On the earth.] Let it be noted, that the Greek word so trans
lated, in all the other fourteen places in the New Testament
where it is used, is rendered, " the world."
[The powers of heaven.] The remarks made on verse 25 apjily
to tliis expression. It seems safest to take it literally.

380 EXPOSITORY THOUGHTS.
-27, — [See the Son of man coming, Sc] These words appear to me
to admit of only one signification. They describe a^ literal, per-
_ sonal coming of that same Jesus Christ who ascended up in a
cloud before the eyes of the disciples from Mount Olivet. (Acts i.
9-12,)
28. — [Wlien these things hegin...come io pass.] This expression de
serves notice. It shows that although the advent of Christ will be
a sudden advent at last, it wiU have been preceded by signs and
symptoms whioh all intelligent a,nd hvely Christians may observe,
however hidden they may be to the world,
[Your redemption.] The word " redemption" is here used in tho
same sense as in the following passages, — Eom, viii. 23 ; Ephes, L-
14 ; iv. 30. It signifies that full and complete redemption of the
believer which wiH be accomplished when His body is raised
again, and soul and body once more united, Erom the gmlt and
power of sin believers are redeemed already. But from all the hum-
bhng consequences of sin they will not be completely redeemed
untU Jesus comes again, and calls them from their graves at the
last day.
29. — [Fig tree and all the trees.] It admits of a question whether our
Lord, by this expression, did not mean the Jewish and Gentile
Churches. The fig tree, barren and cursed for its barrenness, wa8
undoubtedly a figure of the Jewish Church, It seems not impos
sible that this was in our Lord's mind, when we remember that
His curse on the fruitless fig tree had been pronounced the very
week when He spake this prophecy before us. See also Canticles
ii, 11-13,
31, — [The Icmgdom of God...nigh at hand!] There is probably a re
ference in these words to the mistaken ideas of our Lord's
disciples about the kingdom of God, They looked for it to ba^.
set up at once, and expected their Master to be its King without
delay. Our Lord here teaches them that- His kingdom will not ,
be nigh at hand until after a period of fearful wars and tribula
tion,
32, — [This generation shall not pass away till all be f-ulfilled.] The
meaning of this sentence is a point on which commentators differ
widely. An exceUent summary of various opinions will be found
in Gerhard's Commentary,
1. Some think that "this generation," means simply "the pre
sent generation of men who were living when our Lord was speak
ing." This view is a favorite one with many modern Protestants,
but it is very unsatisfactory, Eor one thing, nearly forty years
passed away before the prophecy before us was even partially ful
filled by the destruction of Jerusalem. Eor another thing, it seems
a most violent straining of the meaning of. words to say that the
destruction of Jerusalem at all fulfilled a very large nart of tlw

LUKE, CHAP. XX t. 381
prophecy before as. The coming of the Son of man is surely a to-
taUy different thing from the taking of a city,
^ 3. Some think that " this generation" means " the heaven and
earth," (as in the following verses,) and the whole frame of crea
tion. This is the view of Maldonatus,
3. Some think that " this generation" means " the whole race of
mankind." This is the view of Jerome and Barradius.
4. Some think that " this generation" means "this order of
things," or dispensation, and that our Lord meant to teach us that
the present dispensation was the last one, the " last time" of whioh
St, John speaks, (1 John ii 18.)
5. Some think that " this generation" should have been ren
dered, " the same generation," and that it signifies, " the same gen
eration which sees the beginning of the signs .of my second ad
vent, will also see the end of them and my personal appearing."
I venture the rema.rk that this rendering would not be the natu
ral sense of the Greek words.
6, Some think that " this generation'' means " the faithful, the
believers, the company of Christ's disciples," .and that the general
sense is that Christ shall always have a believing people even at
the awful tribulations of the time of the end. The elect shaU never
be destroyed. This is a favorite opinion of the fathers. Origen,
Chrysostom, Hilary, Euthymius and Theophylact all hold it.
r7. The soundest and most satisfactory opinion to my mind, is
that wliich makes " this generation" mean the Jewish nation.
They had been spoken of by our Lord in this prophecy. Their
captivity and scattering had been plainly predicted. The disciples
. might naturally wonder how such a prediction could be reconciled
with the many promises of glory to Israel in the Old Testament
prophets. Our Lord answers their thoughts by declaring that this
nation, -the " Jewish people," as a separate people, shall not pass
away. Though cast down, they were not to be destroyed. Thou'gh
scattered, they were yet to be gathered again before all things
were fulfilled.
Of course the correctness of this view turns entirely on the
question whether the Greek word translated " generation," will
honestly bear the sense of "nation," or "people," My own behef
is, that it will bear the sense, and that it does really bear it in
many places of the New Testament, I mention as instances.
Matt. xi. 16 ; xii, 39 ; xxiii. 36. Luke xi. 50, 51. Acts ii. 40.
Phihpp. u. 15. In this last text our translators have actually
translated the word "nation."
I will only add that the view I maintain is held by Mede,
Flacius, EavaneUus, Aretius, and Buhinger. Mode's argument

382 EXPOSITOKY THOUGHTS.
in defence of the view will be- found in his vvorks, p. 752, fol
1672. To point out how strikingly this view of the text- is confirmed
by the fact that the Jews are still a distinct and separate people all
over the world, is of course needless.
33.— [Heaven and earth...pass away.] This expression is a pecuharly
strong and solemn mode of declaring the certainty of the whole
prophecy being fulfilled. The heavens were to pass away like a
scroll, at our Lord's second coming. But His word was to stand
forever. Nothing could prevent its being accomphshed.

LTJKE XXI. 34r-38.

84 Aud take heed to yourselves,
lest at any time your hearts be over
charged with Burfeitine, and drunk
enness, and cares of this life, and so
that day come upon you unawares.
35 For as a snare shall it oome on
all. them that dwell on the face of the
whole earth.
36 Watoh yo therefore, and pray
always, that ye may be accounted

worthy to escape all these things that
shall come to pass, aud to stand be
fore the Son ot man.
37 And in the day*time he was
teaching in the temple ; and at night
he went out and abode in the mount
that is called the moimt Of Olives.
38 And all the people oame early
in the morning to him in the templo,
for to hear him.

These verses form the practical conclusion of our Lord
Jesus Christ's great prophetical discourse. They supply
a striking answer to those who condemn the study of
unfulfilled prophecy as speculative and unprofitable. It
would be difficult to find a passage more practical, di
rect, plain, and heart-searching than that which is nqw
before our eyes.
Let us learn from these verses, the spiritual danger to
¦which even the holiest believers a.re exposed in this world.
Our Lord says to His disciples, "Take heed to yourselves,
lest at any time your heai-ts be overcharged with sur
feiting, and drunkenness, and cares of this life, and so
that day come upon you unawares."
These words are exceedingly startling. They were not

383
addressed to carnal-minded Pharisees, or sceptical Sad
ducees, or worldly Herodians. They were addressed to
Peter, James, and John, and the whole company of tho
.Apostles. They were addressed to men who had given up
everj'thing for Christ's sake, and had proved the reality
of their faith by loving obedience and steady adhesion to
their Master. Yet even to them our Lord holds out the
peril of surfeiting, and drunkenness, and worldliness !
Even to them He^says, " Take heed to yourselves."
The exhortation before us should teach us the immense
importance of humility. There is no sin so great but a
great saint may fall into it. There is no saint so great
but he may fall into a great sin. Noah escaped the pol
lutions of the world before the flood ; and yet he was af
terwards overtaken by drunkenness. — Abraham was the
father of the faithful ; and yet through unbelief he said
falsely that Sarah was his sister. — Lot did not take part
in the horrible wickedness of Sodom ; and yet he after
wards fell into foul sin in the cave. — Moses was the meek
est man on earth ; and yet he bo lost self-command that
he spoke angrily and unadvisedly. — David was a man
after God's own heart ; and yet he plunged into most
heinous aduttery. — These examples are all deeply in
structive. They all show the wisdom of our Lord's warn
ing in the passage before us. They teach us to be
"clothed with humility." "Let him that thinketh he
standeth take heed lest he fall." (1 Pet. v. 5 ; 1 Cor. x. 12,)
The exhortation before us should teach us furthermore
the great importance of an unworldly spirit. The " cares
of this hfe" are placed side by side with surfeiting and
drunkenness. E.xcess in eating and drinking is not the

384 EXPOSITORY THOUGHTS.
only excess which injures the soul. There is an exces
sive anxiety abput the innocent things of this life, which
isjust as ruinous to our spiritual prosperity, and just as
poisonous to the inner man. Never, never let us forget/
that we may make spiritual shipwreck on lawful things,
as really and truly as on open vices. Happy is he who
has learned to hold the things of this world with a loose
hand, and to believe that seeking first the kingdom of
God, "all other things shall be added to him' I" (Matt.
vi. 33.)
Let us learn secondly from these verses, ihe exceeding
suddenness of our Lord's second coming. We read that
" as a snare shall it come on all them that dwell on the
face of the whole earth," As a trap falling suddenly
on an animal, and catching it in a moment, — as the
lightning flash shining suddenly in heaven, before the
thunder is heard, — as a thief coming suddenly in th'e
night, and not giving notice that he will come, — so sud
den, so instantaneous will the second advent of the Son
of man be.
The precise date of our Lord Jesus Christ's return to
this world has been purposely withheld from us by God.
" Of that day and hour knoweth no man." On one point
however all the teaching of Scri^sture about it is clear
ftnd unmistakeable. Whenever it shall take place, it
shall be a most sudden and unexpected event. The
business of the world shall be going on as usual. As in
the days of Sodom, and the days before the flood, men
shall be " eating and drinking, marrying and given in
marriage." Few, even among true believers, shall be
found completely alive to the great fact, and living in a

LUKE, CHAP. XXI, 385
state of thorough expectation. — In a moment, in the
twinkling of an eye, the whole course of the world shall
be stopped. The King of kings shall appear. The dead
shall be raised. The living shall be changed. Unbelief
shall wither away. Truth shall be known by myriads
too late. The world with all its trifles and shadows shall
be thrust aside. Eternity with all its awful realities
shall begin. All this shall begin at once, without notice,
without warning, without note of preparation. " As a
snare shall it come on the face of the whole earth."
The servant of God must surely see that there is only
one state of mind which becomes the man who believes
these things. That state is one of perpetual prepared
ness to meet Christ. The Gospel does not call on us to
retire from earthly callings, or neglect the duties of our
stations. It does not bid us retire into hermitages, or
live the life of a monk or a nun. But it does bid us to
live like men who expect their Lord to return. Eepent
ance toward God, faith toward our Lord Jesus Christ,
^and holiness of conversation, are the only true habitual
preparedness required. The Christian who knows these
things by experience, is the man who is always ready to
meet his Lord.
Let us learn, lastly, from these verses, the special duties
of believers in the prospect of the second advent of Christ.
Our Lord sums up these duties under two great heads.
One of these two is watchfulness. The other is prayer.
"Watch ye therefore," He says, "and pray always."
We are to " watch." We are to live on our guard
like men in au enemy's country. We are to remember
that evil js about us, and near us, and in us, — that we
17

386 EXPOSITORY THOUGHTS.
have to contend daily with a treacherous heart, an en
snaring world, and a busy devil. Eemembering this, we
must put on the whole armor of God, and beware oJ
spiritual drowsine'ss, " Let us not sleep as do others,"
says St. Paul, " but let us watch and be sober." (1 Thess.
V. 6.)
We are to " pray always." We are to keep up a
constant habit of real, business-like prayer. We are to
Speak with God daily, and hold daily communion with
Him about our souls. We are to pray specially for grace
to lay aside every weight, and to cast away everything
which may interfere with readiness to meet our Lord.
Above all we are to watch our habits of devotion with a
godly jealousy, and to beware of hurrying over or short
ening our prayers.
Let us leave the whole passage with a hearty deter
mination, by God's help, to act on what we have been
reading. If we believe that Christ is coming again, let
us get ready to meet Him. "If we know these things,
happy are we if we do them." (John xiii. 17.)
Notes. Luke XXI. 34—38.
34. — [Overcharged with surfeiting.] Let it be noticed tliat both the
Greek words sb translated, are only found here in the New Testa- ,
ment. The whole verse is full of singularly searching expressions.
The " heart" is the part which the Christian must guard, if hs
would live ready to meet Christ. — The heart is in constant
da;nger of being "weighed down," or "pressed down." — Intem
perance in eating and drinking is a fault against which even the
best of men must watch. The most" eat and drink far~too mueb.
It does not follow because Koman Catholics fast superstifiously,
that Protestants are never to fast at all. The " cares of thisjifo'
may inflict great injury on the soul, as well as open sins.— All
those things require diligent attention and unceasing watchM' ¦

LUKE, CHAP. XXII,

387

ness. The words of Matthew Henry are most true on this verse,
" We cannot be safe, if we are secure." , ¦
[Unawares.] The Greek word so rendered is only found in one
other place in the New Testament, and in the same connection.
It is there translated " sudden," Parkhurst defines it as " sudden,
unexpected, unforeseen."
36. — [ Watch...pray always!] The Greek words so rendered are even
more striking when translated hterally. They would then be,
" watch therefore, in every season praying."
[Accounted worthy io escape, Sc.and to stand.] It admits of
some question whether these words do not point to the possibility
of some behevers being allowed to pass through great tribulation
in the last days, because of their sloth and inconsistency. There
certainly are expressions in the New Testament which seem to
indicate that all Christ's people will not " stand" before Him with
equal boldness in the day of His appearing. St. Peter speaks of
au " abundant entrance." St. Paul speaks of some " saved so as
by fire." (2 Peter i. 11. 1 Cor. in. 15.)
37. — [Day time...ieaching in the temple!] Let it be noted, that from
the time of our Lord's public entry into Jerusalem up to His death.
He never withdrew from His enemies, but did all openly, and be
fore their eyes. He knew that His time was come.
[Abode!] The Greek word so rendered is only found in one
other place, and there is translated "lodged." Matt. xxi. 17. Ma
jor says, that the expression, "abode in the Mount of Olives,"
means " at Bethany, because it was a town on the Mount of Ol
ives," Comparison with the text just quoted in Matthew, makes
this highly probable. It is not necessary to suppose that our Lord
, lodged in the open air.

LUKE XXIL 1—13.

1 Now the feast of unleavened
bread drew nigh, whioh is called the
Passover. 2 And the Chief Priests and Scribes
sought how they might kill him ; for
they feared the people,
3 Then entered Satan into Judas
surnamed Iscariot, being of tbe num
ber of the twelve,
4 And be went his way, and com
muned with tbe Chief Priests and
captains, how he might betray him
mito them.
5 And they were glad, and coven
anted to gi\e him money.

6 And he promised, and sought
opportunity to betray bim unto them
in the absence of the multitude.
7 Then oame tbe day of unleavened
bread, when the Passover must be
killed, 8 And he sent Peter and John,
saying. Go and prepare us the Pass
over, that we may e.it.
9 And they said uuto bim, "Where
wilt thou that we prepare ?
10 And he said unto tbem. Behold,
when ye are entered into the city, '
there shall a man raeet you, bearing
a pitcher of water : follow bim into

388

EXPOSITORY THOUGHTS.

the house where he enteretb in,
11 And ye ishall say unto the good-
man of the house, The Master saith
unto thee, Where is the guestoham-
ber, whore I shall eat the passover
with my disciples !

12 And he shall shew you a larga
upper room furnished : there make
ready, 13 And they went, and found as he
bad said unto them : and they made
ready the Passover.

The chapter which opens with these verses, begins St.
Luke's account of our Lord's sufferings and death. No
part of the Gospels is so important as this. The death
of Christ was the life of the world. — ^No part of our
Lord's history is so fully given by all the gospel writers
as this. Only two of them describe the circumstances of
Christ's birth. All four dwell minutely on Christ's
death. And of all the four, no one suppliss us with such
full and interesting details as St. Luke.
We see, firstly, in these verses, that high offices in the
church do not preserve tlie holders of them from great
blindness and sin. We read that " the chief priests and
scribes sought how they might kill" Jesus.
The first step in putting Christ to death, was taken
by the religious teachers of the Jewish nation. The
very men who ought to have welcomed the Messiah, were
the men who conspired to kill Him. The very pastors
who ought to have rejoiced at the appearing of the Lamb
of God, had the chief hand in slaying Him. They sat in
Moses' seat. They claimed to be "guides of the blind,"
and "lights of them which were in darkness." (Kom. ii.
19.) They belonged to the tribe of Levi. They were,
most of them, in direct succession and descent from-
Aaron. Yet they were the very men who crucified the
Lord of glory ! With all their boasted knowledge,
they were far more ignorant than the few Galilean fish
ermen who followed Christ.

LUKK, CHAP. XXIL 389
Let us beware of attaching an excessive importance to
ministers of religion because of their office. Orders and
rank confer no exemption from error. The greatest'
heresies have been sown, and the greatest practical
abuses introduced into the church by ordained men.
Kespect is undoubtedly due to high official position. Or
der and discipline ought not to be forgotten. The teach
ing and counsel of regularly appointed teachers ought
not to be lightly refused. — But there are limits beyond
which we must not go. We must never suffer the blind
to lead us into the ditch. We must never allow modern
chief priests and scribes to make us crucify Christ afresh.
We must try all teachers by the unerring rule of the
word of God. It matters little who says a thing in relig
ion ; — but it matters greatly what it is that is said. Is it
scriptural ? Is it true ? This is the only question. — "To
the law and to the testimony : if they speak not accord
ing to this word, it is because there is no light in them."
(Isaiah viii. 20.)
We see, secondly, in these verses, how far men may
fall after making a high prof ession. We read that the
second step toward our Lord's crucifixion, was the
treachery of one of the twelve apostles : " Then entered
Satan into Judas Iscariot, being of the number of the
twelve." These words are peculiarly awful. To be
tempted by Satan is bad enough. To be sifted, buffeted,
led captive by him is truly terrible. But when Satan
" enters into a man," and dwells in him, the man be
comes indeed a child of hell.
Judas Iscariot ought to be a standing beacon to the,
church of Christ. This man, be it remembered, was one

890 EXPOSITORY THOUGHTS,
of our Lord's chosen apostles. He followed our Lora
during the whole course of His ministry. He forsook
all for Christ's sake. He beard Christ preach and saw
Christ's miracles. He preached himself. He spoke like
the other apostles. There was nothing about him to
distinguish him from Peter, James, and John. He was
never suspected of being unsound at heart. And yet
this man turns out at length a hypocrite, betrays his
Master, helps his enemies to deliver Him up to death,
and dies himself a " son of perdition." (John xvii. 12.)
These are fearful things. But they are true.
Let the recollection of Judas Iscariot constrain every
professing Christian to pray much for humility. Let us
often say, "Search me, 0 God, and know my heart : try
me, and know my thoughts." (Psa. cxxxix. 23.) At best
we have but a faint conception of the deceitfulness of our
hearts. The lengths to which men may go in religion,
and yet be without grace, is far greater than we suppose.
We see, thirdly, in these verses, the enormous poioer of
the love of money. We are told that when Judas went
to the chief priests and offered to betray his Master, they
" covenanted to give him money." That little sentence
reveals the secret of this wretched man's fall. He was
fond of money. He had doubtless heard our Lord's
solemn warning, "Take heed and beware of covetous
ness." (Luke xii. 15.) But he had either forgotten it, or
given it no heed. Covetousness was the rock on which
he made shipwreck. Covetousness was the ruin of his soul.
We need not wonder that St. Paul called the lOve of
money "the root of all evil" (1 Tim. vi, 10,) The history
of the church is full of mournful proofs, that it is one of

LUKE, CHAP. XXII. 391
the choicest weapons of Satan for corrupting and spoiling
professors of religion. Gehazi, Ananias aud Sapphira are
names which naturally occur to our minds. But of all
proofs, there is none so melancholy as the one before us.
For money a chosen apostle sold the best and most loving
of Masters ! For money Judas Iscariot betrayed Christ !
Let us watch and pray against the love of money. It
is a subtle disease, and often far nearer to us than we
suppose. A poor man is just as liable to it as a rich
man. It is possible to love money without having it,
and it is possible to have it without loving it. Let us
be "content with such things as we have." (Heb. xiii.
5.) We never know what we might do if we became
suddenly rich. It is a striking fact, that there is only
one prayer in all the Book of Proverbs, and that one of
the three petitions in that prayer, is the wise request,
— •" Give me neither poverty norriches." (Prov. xxx. 8,)
We see, lastly, in these verses, tlie, close connection
betiveen our Lord Jesus Christ's death and the Feast of
the Passover. Four times we are reminded here that
the evening before His crucifixion was the time of the
great Jewish feast. It was " the day when the Passover
must be killed."
We cannot doubt that the time of our Lord's cruci
fixion was overruled by God, His perfect wisdom and
controlling power arranged that the Lamb of God should
die, at tbe very time when the passover-lamb was bein ;
slain. The death of Christ was the fulfilment of th«
passover. He was the true sacrifice to which every pass-
over-lamb had been pointing for 1500 years. What the
death of the lamb had been to Israel in Egypt, His

392 EXPOSITORY THOUGHTS.
death was to be to sinners all over the world. The
safety which the blood of the passover-lamb had provided
for Israel, His blood was to provide far more abundantly
for all that believed in Him.
Let us never forget the sacrificial character of Christ's
death. Let us reject with abhorrence the modern notion
that it was nothing more than a mighty instance of self-
sacrifice and self-denial. It was this no doubt ; — ^but it
was something far higher, deeper, aud more important
than this. It was a propitiation for the sins of the
world. It was an atonement for man's transgression. It
was the killing of the true passover, through whose
death destruction is warded oft^ from sinners believing
on Him. "Christ our passover," says St. Paul, "is
sacrificed for us." (1 Cor. v. 7.) Let us grasp that truth
firmly, and never let it go.
Notes. Luke XXIL 1—13.
1. — [Which is called the passover.] Let it be noted that this expres
sion shows that St, Luke wrote his Gospel specially for the bene
fit of the Gentiles. Such an explanatory phrase as this would not
have been used, if it had been written for the Jews.
2. — [Chief Priests and Scribes sought how, dx.] Burkitt remarks on
this verso. " As general councils have erred, and may err funda-
mentaUy, both in matter of doctrine and practice, so did this gen
eral council at Jerusalem, consisting of Chief Priests, Doctors, and
Elders, with the High Priest for their president."
[Feared the people.] The dread of pubho opinion is curiously
shown here, as well as in the famous case of Herod desiring to
kill John the Baptist, and yet afraid. Well-directed pubho opin
ion is one of God's most powerful instruments for controlhng ty
rants and oppressors, and keeping the world in order.
3.— [Then entered Satan into Judas.] Calvin remarks on this
expression, " Though Satan drives us every day to crime, and
reigns in us, when he hurries us into a course of extraordinary
wickedness ; yet he is said to enter into the reprobate when ha
takes possession of all then- senses, overthrows tlie fear of God,

LUKE, CHAP. XXIL 393
extinguishes the light of reason, and destroys every feeling of -
shame."
4. — [The Captains.] These were not Roman officers. They were
commanders of the Jewish guard of the Temple,
5, — [To give him money.] Quesnel remarks, " It is avarice and the
desire of earthly riches, whiaa generally lays open the hearts of
ecclesiastical persons to the devil, as it did that of the apostle.
They deliver up the key of their hearts when they dehver up
themselves to this passion."
6. — [He promised.] The Greek word so rendered, is translated in
every other place where it is used in the New Testament, " thank,'-'
or " confess," Hammond thinks that it indicates " promising with
great professions of thankfulness and gratitude."
7, — [The day. ..when the passover must he killed.] There is a difficulty
here which has occasioned much speculation among commenta
tors. The difficulty is this. Our Lord appears to have eaten the pass-
over one day in the week, and the Jews his enemies to have eaten
it on another. He ate the passover on Thursday evening, while
we are distinctly told that the next morning early " they went not
into the judgment hall, lest they should be defiled, but that they
might eat the passover." (John xviii. 28.) The law was distinct
that the passover was to be killed the evening of the fourteenth
day, and eaten that night. Why then did our Lord and the chie:
priests and Scribes not eat the passover at the same time ? How
is this to be explained ?
1. Some think that our Lord kept the passover on the right
and lawful day, but the Jews on the wrong one. They think that
the Jews kept it on the wrong day, because of some tradition
they had adopted, or because their time, on the lawful night, was
entirely occupied with taking Christ prisoner, and preparing for
His trial. This last view is that of Clu-ysostom and Eusebius.
2. Pearce says, that " in the days of Jesus, the number of
Jews assembled to eat the passover was exceedingly great, and
that from necessity they took the hberty of eating the passover on
any hour before the second evening, or fifteenth day."
I offer no opinion on the difficulty beyond the two following re-

Por one thing, I think it noteworthy that at the original ap
pointment of the passover, the command is distinct to kill the
lamb in the evening, but not equally distinct to eat it im
mediately. On the contrary, it is only said " they shaU eat the
flesh in that night." (Exodus xu. 8.) May it not therefore be
posa'ble, that when the chief priests would not go into tha
17*

894 EXPOSITORY THOUGHTS.
'udgment hall at the " early hour" mentioned by St, John, they
seized the opportunity to eat the passover, before the day broke,
and so kept within the letter of the law ?— Our Lord would then,
in that case, have eaten the passover at the beginning of the mght,
and his enemies at the end of it.
For another thing, I venture to suggest, that in ihe passover, as
well as in other things, it is highly probable that great irregulari
ties had crept in among the Jews, and that the letter of the law
was not strictly observed, but infringed in many things, on the au
thority of rabbinical traditions. That our Lord kept the passover
at the right day and hour, I feel no doubt, I see much force in
the Greek word, " when the passover m^ast be killed," But that
His enemies may have been less strict in their time of keeping it,
I think highly probable.
10. — [There shall a man meet you, Sc] There is difference of opin
ion among commentators about this man. Some think that he
was a friend and disciple of our Lord, and that He knew well
what Peter and John meant, when they spoke of the " Master,"
Others think that He was an entire stranger, and that the ease with
which He received the disciples and made aU the arrangements,
may be accounted for by the fact, that the inhabitants of Jerusa
lem were accustomed to receive strange Jews, and accommodate
them at the time of the passover feast. The latter view seems
perhaps the more probable of the two.
Here, as in other places, we ought to note our Lord's perfect
knowledge. He mentions a number of circumstances in this and
the following verses, with as much minuteness and precision as if
the whole transaction had been- previously arranged. And yet
the disciples found things exactly as He had said to them,
[Bearing a pitcher of water.] Some writers see much signifi
cance in this pitcher of water, and remind us of the many occa
sions where mercies are described in Soripturfe as having befaUen
some in connexion with water, and hint that there is here an allu
sion to the water of baptism introducing us to the Lord's supper 1
I cannot see anything in the circumstance beyond a simple fact
designating the man and marking him out to the disciples,
13. — [They made ready the passover.] We may suppose that the fol
lowing things were required, in order to make ready, — the lamb,
the wine, the the bitter herbs and the unleavened bread. These
things being procured and placed in order, the upper room WM
ready.

LUKE, CHAP. XXIL 393

LUKE XXIL 14—23.
14 And when the hour was oome, ' thera, saying, Thia is my body, whioh
he silt down, and tbe twelve apostles 1 is given for you : this do in remem-
witb him.
15 Aid he said unto tbem, With
desire I have desired to eat this Pass
over with you before I suffer.
16 For I Pay unto you, I will not
any more eat thereof, until it be ful
filled in the kingdom of God.
17 Aud he took the oup, and gave
thanks, and said. Take this, and di
vide it among yourselves ;
18 For I say uuto you, I will not
drink of the fruit of the vine, until
tbe Mngdom of God shall oome.
19 And he took bread, and gave
thanks, and brake U, and gave uuto

brauee of me.
20 Likewise also the cup after sup
per, saying. This cup «s the new
test'.iment in my blood, -whioh is shed
for you.
21 But, behold, the hand of bim
that betrayeth me is with me on the
table. 22 And truly tbe Son of man goeth,
as it was determined : but woe unto
that man by whom he is betrayed !
23 And tbey began to enquire among
themselves, which of them it was that
should do this thing.

These verses contain St, Luke's account of the institu
tion of the Lord's supper. It is a passage which every
true Christian will always read with deep interest.
How wonderful it seems that an ordinance, so beautifully
simple at its first appointment, should have been ob
scured and mystified by man's inventions ! What a
painful proof it is of human corruption, that some of
the bitterest controversies which have disturbed the
Church, have been concerning the table of the Lord,
Great indeed is the ingenuity of man, in perverting
God's gifts ! The ordinance that should have been for
his wealth is too often made an occasion of falling.
We should notice, for one thing in these verses, that
the principal object of the Lord's supper tuas to remind
Christians of Christ's death for sinners. In appointing
the Lord's supper, Jesus distinctly tells His disciples
that they were to do what they did, " in remembrance
of him." In one word, the Lord's supper is not a sacri
fice. It is eminently a commemorative ordinance.
The bread that the believereats, at the Lord's tablej is

396 EXPOSITORY THOUGHTS.
intended to remind him of Christ's body given to death
on the cross for his sins. The wine that he drinks is in
tended to remind-him of Christ's blood shed to make
atonement for his transgressions. The whole ordinance
was meant to keep fresh in his memory the sacrifice of
Christ on the cross, and tbe satisfaction which that
sacrifice made for the sin of the world. The two
elements of bread and wine were intended to preach
Christ crucified as our substitute under lively emblems.
They were to be a visible sermon, appealing to the be
liever's senses, and teaching the old foundation-truth of
the Gospel, that Christ's death on the cross is the life
of man's soul.
We shall do well to keep steadily in view this simple
view of the Lord's supper. That a special blessing is
attached to a worthy use of it, as well to the worthy use
of every ordinance appointed by Christ, there is of cours^
no doubt. .But that there is any other means by which
Christians can eat Christ's body, and drink Christ's blood
excepting faith, we must always steadily deny. He. that
comes to the Lord's table with faith in Christ, may con
fidently expect to have his faith increased by receiving
the bread and wine. But he that comes without faith
has no right to expect a blessing. Empty he comes to
the ordinance and empty he will go away.
The less mystery and obscurity we attach to the Lord's
supper, the better will it be for our souls. We should
reject with abhorrence the unscriptural notion that there
is any oblation or sacrifice in it, — that the substance of the
bread and wine is at allchanged, — or that the mere formal
act of receiving the sacrament can do any good to thesoul.

S97
We should cling firmly to the great principle laid down
at its institution, that it is eminently a commemorative
ordinance, and that reception of it without faith and a
thankful remembrance of Christ's death can do us no
good. The words of the Church-Catechism are wise and
true : "It was ordained for the continual remembrance
of the sacrifice of the death of Christ." — The declara
tion of the Articles is clear and distinct : " The means
whereby the body of Christ is received and taken in the
supper is faith." — The exhortation of the Prayer-Book
points out the only way in which we can feed on Christ :
" Feed on Him in your hearts by faith with thanksgiv
ing." — Last, but not least, the caution of the Homily ia
most instructive : " Let us take heed lest of the mem
ory it be made a sacrifice."
We should notice, for another thing, in these verses,
that the observance of the Lord's Supper is a duty binding
on all true Christians. The words of our Lord on this
point are direct and emphatic : — "Do this in remem
brance of me." To suppose, as some do, that these
words are only an injunction to the apostles and all
ministers to administer the Lord's Supper to others, is
a thoroughly unsatisfactory interpretation. The obvious
sense of the words is a general precept to all disciples.
The command before us is overlooked to a fearful extent.
Myriads of members of Christian churches never go to
the Lord's table. They would be ashamed perhaps to be
known as open breakers of the ten commandments. Yet
they are not ashamed of breaking a plain command of
Christ ! They appear to think there is no great sin in
not being communicants. They seem utterly unconscious

S98 EXPOSITORY THOUGHTS.
that if they had hved in the days of the apostles they
would not have been reckonedJChristians at all.
The subject no doubt is one on which we must beware
of mistakes. It is not, of course, to be desired that every
baptized person should receive theLord's Supperasa mere
matter of form. It is an ordinance which was intended
for tbe living and not for the dead in sins. But when
we see vast numbers of church-goers never going to the
Lord's table, and no-wise ashamed of their neglect of
the sacrament, it is clear that there is something very"
wrong in the state of the churches. It is a sign either
of wide-spread ignorance, or of callous indifference to a
divine precept. When such multitudes of baptized per
sons habitually break a command of Christ, we cannot
doubt that Christ is displeased.
What are we doing ourselves ? This, after all, is the
point that concerns us. Do we stay away from the
Lprd's Supper under a vague notion that there is no
great necessity for receiving it ? If we hold such an
opinion, the sooner we give it up the better. A plain
precept of God's own Son is not to be trifled with in
this way. — Do we stay away from the Lord's Supper be
cause we are not fit to be communicants ? If we do,
let us thoroughly understand that we are not fit to die.
Unfit for the Lord's table, we are unfit for heaven, and
unprepared for the judgment day, and not ready to meet
'3-od ! Surely this is a most serious state of things. But
the words before us are clear and exphcit. Christ gives
us a plain command. If we wilfully disobey it, we are
in danger of ruining our souls. If we are not fit to obey
it, we ought to repent without delay.

LUKE, CHAP. xxn. 899
Let us notice, lastly, who were the communicants at
the first appointment of the Lord's Supper. They were
not all holy. They were not all believers. St. Luko in
forms us that the traitor, Judas Iscariot, was one of
them. The words of our Lord admit of no other fair in
terpretation. " Behold," He says, " the hand of him
that betrayeth me is with me on the table."
The lesson of these words is deeply important. They
show us that we must not regard all communicants as
true believers and sincere servants of Christ. The evil
and good will be found side by side even at the Lord's
Supper. No discipline can possibly prevent it. — They
show us furthermore that it is foolish to stay away from
the Lord's Supper because some communicants are un
converted, or to leave a church because some of its mem
bers are unsound. The wheat and the tares will grow
together until the harvest. Our Lord himself tolerated
a Judas at the first communion that ever took place.
The servant of God must not pretend to be more exclus
ive than his Master. Let him see to his own heart, and
leave others to answer for themselves to God.
And now, if we are not communicants, let us ask our
selves, as we leave this passage, "Why are we not ? What
satisfactory reason can we possibly give for neglecting a
plain command of Christ ?" May we never rest, till we
have looked this inquiry in the face ! If we are commu
nicants, let us take heed that we receive the sacrament
worthily. " The sacraments have a wholesome effect and
operation in those only who worthily receive them." Let
us often enquire whether we repent, and believe, and
strive to Hve holy Hves. So living, we need not be afraid

400 EXPOSITORY THOUGHTS.
to eat of that bread and drink of that cup, which the
Lord has commanded to be received.
Notes. Luke XXIL 14—23.
14. — [Tlie twelve apostles with him.] It is clear from this expression
that at this time Judas Iscariot was one of the company.
16. — [With desire I have desired, Sc] This is a Hebrew form of
speech, signifying " I have desired exceedingly," The reason of
"our Lord's great desire is not distinctly stated, and we are left to
conjecture it. Some refer it to the whole work of redemption
which He was about to accomplish that week, and the strong de
sire whio'n He felt to accomphsh it, — Others refer it to the institu
tion of the Lord's Supper, and the affectionate desire which our
Lord felt to leave this parting memorial of Himself among His
disciples, before He died.
[Before I suffer.] Alford remarks that tliis is the only place in
the Gospels where this absolute use of the word " suffered" is
found. It is like the expression in the Apostle's creed, " He suf
fered," The word is elsewhere found in some such active form as
" He suffered these things, &c."
16.— [Until it be fulfilled, Sc] The meaning of this expression is
that our Lord " would never eat of the passover again," Mack-
night observes, " The particle ' until,' both here and in the 18th
verse, does not imply that after the accomplishment of the salva
tion of men our Lord was to eat the passover. It is a Hebrew
form of expression, signifying that the thing mentioned was no
more to be done forever. So it is said in Samuel, (1 Sam. xv. 35)
' Samuel came no more to see Saul until the day of his death.'
That is, he saw him no more at all."
17. — [He took the cup, Sc] Let it be noted that the action de
scribed in this and the following verse took place in tlie passover
feast, and that the appointment of the Lori's Supper does not be
gin till the 19th verse. The meaning, as before said, appears to
be " that our Lord's days of eating and drinking with His disci
ples were coming to an end." He was about to be taken from
them, and to drink the cup of thanksgiving with them for the last
time.
19. — [ITiis is my body!] It is almost needless to remark that the
Protestant view of these words is the only satisfactory one :
" This represents and is an emblem of my body." To a Jewish
ear the expression would be simple and inteUigible. There is no
word in the Syriac or Hebrew which expresses, to " signify," oi
" represent". See Gen. xl. 12. Daniel vii. 24. Eev. i. 20. Jolrn
XV. 1 — 5.

LUKE, CHAP. xxn. 401
[Given for you.] It may be asked by whom and to what was
our Lord's body given ? It was given by His own free will and
choice, as well as by God the Father's love, to suffering, to death,
and to the grave, on behalf of a world of sinners, to procure eter
nal hfe for as many as would believe on Him.
19. — [Do this.] The Eoman Cathohcs struggle hard to make out that
these words mean " Offer up this sacrifice," and that the words
were specially intended to be confined to priests consecrating the
bread and wine, and offering it up as a sacrifice in the mass. The
idea will not bear calm examination. The natural meaning of the
words is a command addressed to all disciples. "Practise this," —
"Do what I have just showed you," — "Keep up the ordinance I
have just appointed," — " Break, take, eat this bread in all ages, in
remembrance of me."
20. — [This cup is the New Testament] Here, as well as in the for
mer verse, the meaning is, " This cup represents the new covenant,
which is to be sealed and ratified with my blood, — which blood is
shed, or going to be shed for you." There is a peculiarity in the
Greek words, which can only be conveyed to an English reader
by a paraphrase.
It is clear that a " cup" is not literally a " testament" or covenant.
The Eoman Cathohc who contends that in the former verse, where
our Lord says, " this is my body," He meant " this is my hteral
body, really and truly," wiU find it hard to explain our Lord's
meaning here. — The Protestant view that in both cases our Lord
meant " this bread represents my body," and " this cup represents
' the new covenant which is ratified by my blood," is the only ra
tional and satisfactory view.
If our Lord had really meant that what He gave His disciples
was hterally His " blood," it seems impossible to understand the
calmness with which they received the announcement. They were
all Jews, and as Jews had all been taught from their infancy that
to eat blood was a great sin. They evidently understood the words
as Protestants do now. (Levit. in. 17 ; vu. 26.)
21. — [The liand...is with me on the iable.\ These words make it clear
and plain that Judas Iscariot was one of those who received the
Lord's Supper. No other honest conclusion seems possible. If
so, according to Eoman Catholics, Judas must actually have eaten
Christ's body, and drank Christ's blood 1 And yet he was a son
of perdition !
To keep away from the Lord's Table at some particular Church,
because some of tbe communicants live inconsistent lives, is a pro
ceeding which cannot be reconciled with the Scripture before us.
The expression in Corinthians, which is often quoted on the sub
ject, "with such an one noj not to eat," (1 Cor. v. 11,) has no ref
erence to the Lord's Supper at all.

402

EXPOSITORY THOUGHTS.

Burkitt remarks, "Nothing is more ordinary than for unholy
persons to press into the holy ordinances of God, whioh they liave
no right to. Yet their presence pollutes the ordinance only to
themselves."
22. — [Goeth as it was determined; but woe, Sc] Let us note in this
verse that though the wickedness of Judas was foreknown, and
foreseen, and permitted by God in His infinite wisdom, — ^yet Ju
das was not the less guilty in God's sight. God's foreknowledge
does not destroy man's responsibility, or justify man in going on
still in wickedness, under the excuse that he cannot help sinning.
Nothing can happen, in heaven or in earth, without God's knowl
edge and permission. But sinners are always addressed by God
as responsible, and as fi'ee agents.
Augustine, quoted by Ford, remarks, that " God is said to will
things, in the way of permission, which he does not will in the
way of approbation."
Bishop HaU says, " It is the greatest praise of God's wisdom
that he can turn the sins of man to his own glory."

LUKE XXIL 24-30.

24 And there was also strife among
them, whioh of them should be ac
counted the greatest.
25 And be said unto them, The
kings of the Gentilos exercise lordship
over them ; and they tbat exorcise
authority upon them are called bene
factors. 2(( But ye shall not ie so : but he
that is greatest among you, let him be
as the younger ; and be that is chief,
as bo that doth serve.
27 For whether is greater, he that

sitteth at meat, or he that serveth?
is not be tbat sitteth at meat 3 bat I
am among you as he that serveth.
28 Ye are tbey which have con
tinued with me in my tempations.
29 And I appoint unto you a king
dom, as my Father hath appointed
uuto me ;
30 That ye may eat and drink at
my table in my Idngdom, and sit on
thrones judging the twelve tribes of
Israel,

Let us observe, in this passage, how firmly pride and
love of pre-eminence can stick to the hearts of good men.
We are told that " There was a strife among the disci
ples, which of them should be accounted the greatest."
The strife was one which had been rebuked by our Lord
on a former occasion. The ordinance which the dis
ciples had just been receiving, and the circumstances
under which they were assembled, made the strife pecu-

LUKE, CHAP. XXII. 403
Harly unseemly. And yet at this very season, the last
quiet time they could spend with their Master before His
death, this little flock begins a contention who should be
the greatest ! Such is the heart of man, ever weak,
ever deceitful, ever ready, even at its best times, to turn
aside to what is evil.
Tbe sin before us is a very old one. Ambition, self-
esteem, and self-conceit lie deep at the bottom of all
men's hearts, and often in the hearts where they are least
suspected. Thousands fancy that they are humble, who
cannot bear to see an equal more honored and favored
than themselves. Few indeed can be found who rejoice
heartily in a neighbor's promotion over their own heads.
The quantity of envy and jealousy in the world is a
glaring proof of the prevalence of pride. Men would not
envy a brother's advancement if they had not a secret
thought that their own merit was greater than his.
Let us live on our guard against this sore disease, if we
make any profession of serving Christ. The barm that
it has done to the Church of Christ is far beyond calcu
lation. Let us learn to take pleasure in the prosperity
of others, and to be content with the lowest place for
ourselves. The rule given to the Philippians should be
often before our eyes ; — " In lowliness of mind let each
esteem others better than themselves," The example of
John the Baptist is a bright instance of the spirit at
which we should aim. He said of our Lord, "He must
increase, but I must decrease." (PhiL ii, 3 ; John iii, 30,)
Let us observe, secondly, in this passage, the striking
account which our Lord gives of true Christian greatness.
He tells His disciples that the worldly standard of great-

404 EXPOSITORY THOUGHTS.
ness was the exercise of lordship and authority. " But
ye," He says, "shall not be so. He that is greatest
among you, let him be as the younger ; and he that is
chief, as he that doth serve. And then He enforces
this principle by the mighty fact, of His own example.
" I am among you as he tbat serveth."
Usefulness in the world and Church, — a humble readi
ness to do anything, and put our hands to any good work,
— a cheerful willingness to fill any post, however lowly,
and discharge any office, however unpleasant, if we can
only promote happiness and holiness on earth, — ¦these are
the true tests of Christian greatness. The hero in Christ's
army is not the man who has rank, and title, and dignity,
and chariots and horsemen, and fifty men to run before
him. It is the man who looks not on his own things, but
the things of others. It is the man who is kind to all.,
tender to all, thoughtful for all, with a hand to help all,
and a heart to feel for all. It is the man who spends
and is spent to make the vice and misery of the world less,
to bind up the broken-hearted, to befriend the friendless,
to cheer the sorrowful, to enlighten the ignorant, and to
raise the poor. This is the truly great man in the eyes
of God. The world may ridicule his labors and deny the .
sincerity of his motives. But while the world is sneer
ing, God is pleased. This is the man who is walking
most closely in the steps of Christ,
Let us follow after greatness of this sort, if we desire
to prove ourselves Christ's servants. Let us not be con
tent with clear head-knowledge, and loud lip-profession,
and keen insight into controversy, and fervent zeal for
the interests of our own party. Let us see that we minis-

LUKE, CHAP. XXII. 405
ter to the wants of a sin-burdened world, and do good to
bodies and souls. Blessed be God ! the greatness which
Christ commended is within the reach of aU. All have
not learning, or gifts, or money. But all can minister
to the happiness of those around them, by passive or by
active graces. All can be useful, and all can be kind.
There is a grand reality in constant kindness. It makes
the men of the world think.
Let us observe, thirdly, in this passage, our Lord's
gracious commendation of His disciples. He said to them,
"Te are they which have continued with me in my
temptations." There is something very striking iu these words of
praise. We know the weakness and infirmity of our
Lord's disciples during the whole period of His earthly
rninistry. We find Him frequently reproving their igno
rance and want of faith. He knew full well that within
a few hours they were all going to forsake Him, But
here we find Him graciously dwelling on one good point
in their conduct, and holding it up to the perpetual no
tice of His Church, They had been faithful to their Mas
ter, notwithstanding all their faults. Their hearts had
been right, whatever had been their mistakes. They had
clung to Him in the day of His humiliation, when the
great and noble were against Him. They had " con
tinued with Him in His temptations."
Let us rest our souls on the comfortable thought that
the mind of Christ is always the same. If we are true
behevers, let us know that He looks at our graces more
than at our faults, that He pities our infirmities, and that
He will not deal with us according to our sins. Never had

406 EXPOSITORY THOUGHTS.
master such poor, weak servants as believers are to
Christ, but never had servants such a compassionate and
tender Master as Christ is to believers ! Surely we can
not love Him too well We may come short in many
things. We may fail in knowledge and courage, and
faith, and patience. We may stumble many times. But
one thing let us always do. Let us love the Lord Jesus
with heart, and soul, and mind, and strength. Whatever
others do, let us " continue with Him," and cleave to
Him with purpose of heart. Happy is he who can say
with Peter, however humbled and ashamed, " Lord, thou
knowest that I love thee." (John xxi. 15.)
Let us observe, lastly, what a glorious promise our
Lord holds out to His faithful disciples. He says, " I
appoint unto you a kingdom, as my Father hath ap
pointed unto me ; that ye may eat and drink at my
table in my kingdom, and sit on thrones judging the
twelve tribes of Israel."
These words were our Lord's parting legacy to His
little flock. He knew that in a few hours His ministry
among them would be ended. He winds it up by a won
derful declaration of good things laid up in store for them.
We may not perhaps see the full meaning of every part
of the promise. Enough for us to know that our Lord
promised His eleven faithful ones, glory, honor, and. re
wards, far exceeding anything they had done for Him.
They had gone a Httle way with Him, like Barzillai with
David, and done a Httle for Him. He assures them that
they shall have in another world a recompense worthy
of a king.
Let us leave the whole passage with the cheering

LUKE, CHAP, XXIL 407
thought that the wages which Christ will give to his be
lieving people will be far out of proportion to anything
they have done for Him. Their tears will be found in
His bottle. Their least desires to do good will be found
recorded. Their weakest efforts to glorify Him will be
found written in His book of remembrance. Not a cup
of cold water shall miss its reward.
Notes. Ltjke XXIL 24—30,
- [There was a strife among them, Sc] Let it be noted that thia
- is the second instance of contention for pre-eminence among the
apostles, recorded by St. Luke. On the first occasion it was a
" reasoning," (Luke ix. 46 ;) here it was a "strife."
It is impossible to reconcile this twice-recorded contention with
the Eoman Cathohc theory, that Peter was the recognized head
of the apostles. Neither here nor elsewhere is there any intima
tion of such primacy being known in our Lord's times! If our
Lord had really appointed Peter the chief of the apostles, the strife
before us in this passage could not have taken place.
25. — [Benefactors.] The Greek word so translated, (" euergetes,")
was a title often assumed by heathen monarohs, who prided them
selves on being special benefactors of their subjects. — One of the
Ptolemies, king of Egypt, was so called.
26. — [He that is greatest] This expression here may perhaps mean
"greatest in age," the oldest. It is so translated in Eom. is. 12.
In the following verse it clearly means " greater in dignity."
27. — [As he that serveth.] There is an evident reference here to th6
act of washing the disciples' feet, recorded by St. John, whioh had
taken place a very short time before the conversation we are now
considering. At the same time the expression describes the whole
tenor of our Lord's course on earth. "He took on Him the form
of a servant." " He came not to be ministered to, but to min
ister." In making a practical use of our Lord's words in this place, we
must carefully draw a distinction between a genuine, and a self-
imposed, voluntary, ostentatious humihty. It would be absurd
and profane to compare the Pope's annual practice of publicly
washing the feet of a certain number of poor people with the
"serving" to which our Lord refers. Cornelius & Lapide, in his'
commentary on the passage before us, gives a melanolioly list of
instances of self-imposed humility.

408 EXPOSITORY THOUGHTS.
28.— [In my temp}tations!] This expression probably includes the
whole course of our Lord's earthly ministry. It was a period of
almost uninterrupted trial and suffering. It would be manifestly
impcssihle to confine the word to the special temptations of Satan
to which our Lord was subjected.
29. — [/ appoint!] The Greek word so rendered seems to bear a
- stronger sense than our translators have put upon it. It might
be translated, " I appoint unto you by covenant," It is llie
root of the words used in the weh-known passage in Hebrews :
" Where a testament is, there must be the death of the testator!'
(Heb, ix, 16,)
[A kingdom!] The meaning of this phrase must probably not
be pressed too closely. It signifies honor, dignity, reward, majesty,
of which a king's position in this world furnishes the only emblem.
Christ will have a real kingdom, covenanted to Him from all eter
nity.- In that kingdom of Christ, the apostles will have a princi
pal place. They will be hke kings within a kingdom.
30. — [Eat and drink ai my table.] This expression admits of two
interpretations. We must either interpret it hterally, as referring
to the marriage supper of the Lamb, when the Lamb's wife shall
have made herself ready, (Eev. xix. 7 — 9,) to which our Lord
seems to refer -in Matt. xxvi. 29. Or else we must interpret it fig
uratively, as signifying that complete satisfaction of every want,
which the saints in glory shall enjoy, when they shah " awake up
after Christ's likeness and be satisfied."
[Sit on thrones Judging...Israel.] This remarkable expression is
differently interpreted by commentators.
1. Some thiuk, with Brentius, that our Lord only meant that
the doctrine of the Gospel preached by the apostles, should be the
rule by which not only Israel, but aU the Church should be judged
at the last day.
2. Some think, with Gualter, that the words mean that the
apostles shaU rise in the judgment and condemn the Jews at the
last day, because they believed the Gospel, while Israel remained
unbelieving. Like the Ninevites and the queen of Sheba, thtey
sliaU deprive the Jews of ah excuse.
3. Some think that the word "judging," means that the apos
tles shall hterally be assessors with Christ in the judgment day,
just as St. Paul says to the Corinthians, " we shall judge angels."
(1 Cor. vi. 3.)
4. Some think that the word "judging,'' means that the
apostles shall have a pre-eminent place in the government of
Israel, after Christ has come again and the Jews have been
restored to their own land. It is clear that the word "judge,"
in many places in the Bible, means nothing more than " ruling

LUKE, CHAP. XXII.

409

or governing.'' and :as no reference to passing a judicial sen*
tenoe. I cannot pretend tc, speak decidedly on a question so mysterious
as this. I am howevjr inclined to think, that the last view of the
four is the mosf probable one. The foUowing quotatioiis given by
Pord, throw light on this view, and are worth reading.
Bishop Smalridge says, " However difiScult it may be to deter
mine wisely the fuH meaning of these expressions, yet certainly
we may rationally infer from them that there are some particular
marks of glory with which the apostles of our Lord will be hon
ored above other Christians."
Mede says, " Whatsoever is meant by the reward, it is plain
there is some peculiar and eminent degree, of glory promised here
to the apostles, which shall not be coinmon to others ^ith them ;
— firstly, because it is the reward of their proper and peculiar ser
vice of Christ ; — secondly, besause these twelve thrones, in regard
of their number, oan befit no more but these twelve; — thirdly, be
cause supposing the twelve tribes of Israel to be in a condition
of bhss, it must needs be that those who sit on twelve thrones to
judge or, govern them, must be in a higher degree of dignity than
'those over whom they are set." '
Let us add to this, that we are told that on the twelve founda
tions of the mystical city described in Eevelation, there were the
names of the " twelve apostles of the Lamb." (Eev. xxi, 14.)
[Twelve tribes of Israel!] Let it be noted, that the " twelve
tribes" are four times mentioned in the New Testament, here, and
in Matt. xix. 28; Acts xxvi. 7; and James i. 1. It is clear that
although the ten tribes never came back from captivity, they were
regarded in the New Testament time as still existing, distinct and
separate, and not lost and mingled among other nations. We need
not therefore doubt that the .ten tribes exist now somewhere on
the face of the globe, and in due time wiU be brought forth and
shown to the world.

LUKE XXII, 31—38,

31 Aud the Lord 8aid,Simon.Simon,
behold,^ Satan hath desired to lia-oe
yon, that he may sift i/ou as wheat :
32 But Ibave prayed for thee, that
thy faith fail not : and ¦nben thou art
converted, sti-eugtlien tliy brsthren.
33 And he said unto hira j Lord, I
am ready to go with tt ee, wth into
prison, and to death.

34 And be said, I tell thee, Peter,
the cock shall not crow this day, be
fore that tbou. shalt thrice deny that
thou knowest me.
85 And he said unto tbem, When
I sent you without purse, and scrip,
and shoos, lacked ye anything ? And
tbey said, Nothing,
86 Then said be unto tbem. But

18

410^

EXPOSITORY THOUGHTS.

now, he tbat liath a purse, let him
take it, and likewise his scrip : and
he that bath no sword, let him sell
his garment, and buy one,
37 For I say unto you, tbat thia
tbat is written must yet be accom

plished in me. And he was reckonad
among tbe transgressors : -for the
"things concerning me have an end.
88 And they said. Lord, behold,
here a/re two &words. And he said
unto tbem, It is e-nougb.

We learn, from these verses, lijhat a fearful enemy the
devil is to believers. We read that "the Lord said, Simon,
Simon, Satan hath desired to have you, that he may sift
you as wheat." He was near Christ's flock, though they
saw him not. He was longing to compass their ruin,
though they knew it not. The wolf does not crave the
blood of the lamb more than the devil desires the de
struction of souls.
The personality, activity, and power of the devil are
not sufficiently thought of by Christians. This is he who
brought sin into tlie world at the beginning, by tempting
Eve. This is he who is described in the book of Job as
."'going to and fro in the earth, and walking up and
down in it." This is he whom our Lord calls " the prince
of this world," a "murderer," and a "liar." This is he
whom Peter compares to a "roaring lion, seeking whom
he may devour." This is he whom John speaks of as
" the accuser of the brethren." This is he who is ever
working evil in the churches of Christ, catching away
good seed from the hearts of hearers, sowing tares amidst
the wheat, stirring up persecutions, suggesting false doc
trines, and fomenting divisions. - The world is a snare to
the believer. The flesh is a burden and a clog. But there
is no enemy so dangerous as that restless, invisible^ ex*
perienced enemy, the devil.
If we believe the Bible, let us not be ashamed to be
lieve that there is a devil. It is an awful proof of tbe

411
hardness and blindness of unconverted men, that they
can jest and speak lightly of Satan.
If we profess to have any real religion, let us be on
our guard against tbe devil's devices. The enemy who
overthrew David and Peter,and assaulted Christ Himself,
is not an enemy to be despised. He is very subtle. He
has studied the heart of man for six thousand years. He
can approach us under the garb of an " angel of light."
We have need to watch and pray, and put on the whole
armor of God. It is a blessed promise, that if we resist
him he will flee from us. It is a still more blessed
thought, that when the Lord comes. He will bruise
Satan under our feet, and bind him in chains. (James
iv. 7 ; Eom. xvi. 20.)^
We learn, secondly, in these verses, one great secret
of a believer's perseverance in the faith. We read that
our Lord said to Peter, " I have prayed for thee that
thy faith fail not." It was owing to Christ's intercession
that Peter did not entirely fall away.
The continued existence of grace in a believer's heart
is a great standing miracle. His enemies are so mighty,
and his strength is so small, the world is so full of
snares, and his heart is so weak, that it seems at first
sight impossible for him to reach heaven. The passage
before us explains his safety. He has a mighty Friend
at the right hand of God, who ever lives to make inter
cession for him. There is a watchful Advocate, who is
daily pleading for him, seeing all his daily necessities,
and obtaining daily supplies of mercy and grace for bis
soul. His grace never altogether dies, because Christ
always lives to intercede. (Heb. vii. 25.)

412 EXPOSITOET THOUGHTS.
If we are true Christians, we shall find it essentiaj to
our comfort in religion to have clear views of Christ's
priestly office and intercession. Christ lives, and therefois^
our faith shall not fail. Let us beware of regarding Jesus
only as one who died for us. Let us never. forget that
He is alive for evermore. St. Paul bids us specially re
member that He is risen again, and is at the right hand
of God, and also maketh intercession for us. (Eom. viii.
34.) The work that He does for His people is not yet
over. He is still appearing in the presence of God for
ihem, and doing for their souls what He did for Peter.
His present life for them is just as important as His death
on the cross eighteen hundred years ago. Christ lives,
and therefore true Christians "shqll live also."
We learn, thirdly, from these verses, the duty incumbent
on all believers who receive special mercies from Christ.
We read that our Lord said to Peter, " When thou art
converted strengthen thy brethren."
It is one of God's peculiar attributes, that He can
bring good out of evil. He can cause the weaknesses
and infirmities of some members of His Church to work
together for the benefit of the whole body of His people.
He can make the fall of a disciple the means of fitting
him to be the strengthener and upholder of others. —
Have we ever fallen, and by Christ's mercy been raised
to newness, of life ? Then surely we are just the men
who ought to deal gently with our brethren. We should
tell them from our own experience what an evil and bit
ter thing is sin. We should caution them against trifling
with temptation. We should warn them against pride,
and presumption, and neglect of prayer. We should tell

413
them of Christ's grace and compassion,if they have fallen.
Above all, we should deal with them humbly and meekly,
remembering what we ourselves have gone through.
Well would it be for the Church of Christ,if Christians
were more ready to good works of this kind ! There are
only too many believers who in conference add nothing
to their brethren. Tbey seem to have no Saviour to tell
of, and no story of grace to report. They chill the hearts
of those -they meet, rather than warm them. They
weaken rather than strengthen. These things ought not
so to be. The words of the apostle ought to sink down
into our minds, " Having received mercy, we faint not.
We believe, and therefore we speak." (2 Cor. iv. 1, 13.)
We learn, lastly, from these verses, tbat the servant
of Christ ought to use all reasonable means in doing his
Master's work. We read that our Lord said to His dis
ciples, "He that hath a purse, let him take it, and like
wise his scrip ; and he that hath no sword, let him sell
his garment and buy one."
It is safest to take these remarkable words in a pro
verbial sense. They apply to the whole period of time
between our Lord's first and second advents. Until our
Lord comes again, believers are to make a diligent use
of all the faculties which God has implanted in them.
They are not to expect miracles to be worked, in order
to save them trouble. They are not to expect bread to
fall into their mouths, if they will not work for it. They
are not to expect difficulties to be surmounted, and ene
mies to be overcome,if they will not wrestle, and struggle
and take pains. They are to remember that it is " the
hand of the diligent which maketh rich." (Prov. x. 4.)

414 EXPOSITORY THOUGHTS,
We shall do well to lay to heart our Lord's words iu
this place, and to act habitually on the principle whieh
they contain. Let us labor, and toil, and give,' and
speak, and act, and write for Christ, as if all depended
on our exertions. And yet let us never forget tbat success
depends entirely on God's blessing ! To expect success
by our own " purse" and " sword" is pride and self-
righteousness. But to expect success without the " purse
and sword" is presumption and fanaticism. Let us do
as Jacob did when he met his brother Esau. . He used
all innocent means to conciliate and appease him. But
when he had done all, he spent all night in prayer.
(Gen. xxxH. 1 — 24.)
Notes. Ltjke XXIL 31—38.
31. — [Simon, Simon.] The repetition of Simon's name imphes
solemnity and importance in the statement about to be made,
and deep concern on behalf of Simon's souk It is. hke the address
to Martha, when she was " careful about many things," and to Saul,
when he was persecuting disciples. (Luke x. 41 ; Acts ix. 4)
Our Lord's addressing Peter in this place, seems to make it
probable that Peter was one of those who were most forward in
contending for the pre-eminence in the verses preceding' those we
are now considering. Our Lord tells him that while he is seeking
greatness, he is on the very point of making a grievous fall.
[Satan hath desired to have you.] There is something very awful
in this expression. It shows us that the devU is often " desiring"
to accomphsh our ruin, and striving to accomphsh it, while we
know nothing of his doings, because he is invisible. On the other
hand, there is some comfort in the expression. It teaches us that
Satan can do nothing without Grod's permission. However great
his " desire" to do mischief, he works in chains.
The distinction should be marked between "you" in the verse
before us and " thee" in the verse following. Satan desired-tohave
all the apostles. Christ's intercessory prayer was specially on be
half of Peter.
[Sift you as wheat] This expression signifies that Satan
desired to shake, toss to and fro, and harass the apostle, just

LUKE^ CHAP. XXII. 415"
SB corn is shaken to and fro when it is dressel and winnowed, to
" separate the grain from the chaff. It aptly describes the effect
of temptation on a believer. Whatever Satan's intention may be,
the result of temptation is to bring out the chaff, or infirmity of
a behever, and generally in the long run to purify his soul. It
was strikingly so with Peter and the other apostles in the present
instance.
S2. — [I have prayed for thee.] We need not hesitate to regard this
as an example of our Lord's exercise of His ofBoe as an interces
sor for His people. What He did for Peter, when 'Peter knew
nothing of his danger. He is daily and hourly doing for all who
beheve on His name.
[That thy faith fail not] The Greek word translated "fail" is
the root of our English word " echpse." The object of our Lord's
intercession was that Peter's faith might not altogether die, though
for a time it might be very weak.
Let it be noted that " faith" is the root of the whole Christian
character, and the part which Satan specially labors to overthrow.
In the temptation of Eve, of Peter, and of our Lord Himself, the
assault was in each case directed against the same point, and the
object sought was to produce unbehef.
The Eoman Catholic commentators, Cornehus S, Lapide, Maldo
natus, and SteUa, endeavor to prove from the words before us, that
the Eoman Catholic Church, of which, they say, Peter was the
head, was never to depart from the faith, and that our Lord gave
a prophetical intimation of its perpetuity and fidelity. It is be
cause of the words before us, we are told, that the Church of Eome
has never fallen, while the Churches of Alexandria, Constantino
ple, and Antioch, have gone to decay !
A more gratuitous and baseless apphcation of Scripture it is
difiicult to conceive. For one thing, there is not the slightest
proof that Peter was the founder or head of the Eoman Church ,-
or indeed tliat he was Bishop of Eome at all. For another thing,
the words before us apply most clearly to Peter only as an indi
vidual, and have no reference whatever to any church. Above
. all, the words were not spoken as indicating any special honor
put upon Peter. They were meant on the contrary to teach, that
Peter was about to fall more shamefully than any of the apostles,
and that nothing but Christ's special intercession would save him,
firom total ruin. The feith of all the apostles was about to proiv
very wealc, but no one would be so near a complete echpse of faitii
as Peter !
Lightfoot says, " Certainly it was Peter's advantage, that Christ
prayed' for him; but it was not so much for Peter's honor, that
he, beyond all others, should stand in need of such a prayer."
Wordsworth says, " The Eoman divines say that the prayer

416 ^ EXPOSITOBY. THOUGHTS.
and precept of our Lord extends to all the Bishops of Eome, as
St. Peter's successors, and tiiat in speaking to St. Peter, our Lord
spoke to them. Will they «omplete the parallel, and say that tbe
Bishops of Eome specially need prayer, because they deny Christ ?
Let them not take a part and leave the rest."
[Wien thyu art converted.] This expression is somewhat re
markable, aid has occasioned difference of opinion among com
mentators. For one thing, tiie word translated " art converted,"
would be rendered more hterahy "hast 'converted." For another
thing, to speak of an apostle like Peter being " converted," seems
a strange saying to some. The following explanations of the ex
pression have been given,
1. Some think that the word rendered "converted"' was not
intended to bear so strong a meaning. They regard it as a He
brew form of speech, and a kind of expletive word. Ths/ com
pare it to such phrases as this in the New Testament, " Then God
turned, and gave them up to worship the host of heaven." (Acts
vu. 42.) They would then render it as Bengel doe,s, hke an ad
verb, " do thou in thy turn strengthen thy brethren."
2. Some think, with Sir Norton KnatohbuU, that the word
translated " art converted," should have been rendered in an active
sense, and that it means, " When thou hast converted thy breth
ren, strengthen them."
3. Some think that the conversion here spoken of, means sim
ply " recovery from a fah," and that it does not necessarily mean
that first conversion to God which takes place when an uncon
verted person becomes a Christian. This is by far the most satis
factory interpretation of the expression. For the Greek word
being rendered, " art converted," though an active verb, there is
authority in Acts iu. 19.
Burkitt remarks, " This conversion was not from a state of sin :
Peter was so converted before : but it was from an act of sin into
which he should lapse and relapse,"
[Strengthen thy brethren.] There seems a tacit reference here
to the dispute about pre-eminence, which had just taken place
among the apostles. " Instead of wasting time in wranghng
about primacy, give thyself to the better work of raising up, con
firming, and doing good to thy brethren. Warn the unruly. Cotn-
fort the feeble-minded. Teach all the beauty of humihty. Show
them by thine own sad experience the danger of pride and high
thoughts." Most commentators think that the g .-neral tone of the Epistles
of St. Peter shows special marks of t'le effect of tliis command.
They are pre-eminently hortatory, direct, and instructive to be
lievers. Alford calls attention to the fact that the Greek word for

LUKE, chap'. XXIL 417
" strengthen" in this place, is twice used by Peter in his two epis
tles, and the word " stedfastness," which is also used, is directly
derived fi-om it, (1 Pet. v. 10; 2 Pet. i, 12 ; 2 Pet. iii, 17.)
I would add to this the interesting fact that it is Peter who de
scribes the devil under the vivid figure of a " roaring hon," walking
about, and seeking whom he may devom-. (1 Pet. v. 8.)
[Thy brethren!] This expression probably contains a tacit refer
ence to the dispute for pre-eminence, Peter is reminded that he
must regard the other disciples, not as his inferiors, but ap his
" brethren,"
33. — [I am ready to go, Sc] This profession was the language of a
self-confident, inexperienced disciple who had not yet found out
the weakness of his own faith, and the deceitfulness of his own
heart. Men httle know what they will do, till the time of temp
tation actually comes. " Is thy servant a dog," said Hazael, " that
he should do this great thing ?" (2 Kings viu. 13.)
34. — [Peier.]^ Burgon remarks that this is the only place in which
our Lord addresses Peter by this name, the name which signified
"stone." It was surely meant to remind him how weak even ^be
strongest disciples are.
[Thrice deny...knowest me.] This, be it remembered, was a very
remarkable prediction, and a striking evidence of our Lord's fore
knowledge. That Peter should deny his Master at ah, that he
should actually deny Him that very night after receiving the Lord's
Supper, — that he should deny Him alter plain warnings, and after
strong protestations that he would rather die, — and that he shou Id
deny his Master three times, — were aU most improbable events.
Tet they all took place I
35. — [When I sent you, Sc] This verse refers to the occasion when -
our Lord sent out the aposties two and two to preach the kingdom
of God. It is evident Irom the expression before us, that in these
first excursions our Lord exercised a miraculous superintendence
over the disciples, and so ordered things that friends were raised
up for them wherever they went, and they " lacked nothing," This
was doubtiess done in condescension to their inexperience and in
firmity, and to enable them to attend on their work without dis
traction.
36, — [But now, Sc] The general drift of this verse is to teach
that from the time of Christ's ascension into heaven, the disciples
must not expect such a constant miraculous interposition of
God on their behalf, as would make them independent of tha
use of means. On the contrary they must dihgently employ all
lawful and reasonable means for their support and pi-otection.
They were to " work with their own hands," as St, Paul did at
tent making. They were to have regular gatherings of money
for the support of those that wanted, as the Corinthians had.
18*

418 EXPOSITORY THOUGHTS.
Thoy were i30t to despise their rights as subjects and citizens, but
to use them in their own defence, as St, Paul did before Lysias,
and Festus, and at PhihppL
The general purport of the verse appears to be a caution against
the indolent and fanatical notion that dihgence in the use of means
is " carnal," and an unlawful dependence on an arm of flesh. To
my own mind the whole verse supphes an unanswerable argument
against the strange notions maintained by some in the present day,
who tell us tiiat making provision for our families is wrong, — ^and
insuring our lives is wrong, — and collecting money for religious so
cieties is wrong, — and studying for the work of the ministry is
wrong, — and taking part in civil government is wrong, — and sup
porting pohce, standing armies, and courts of law is wrong. I re
spect the conscientiousness of those who maintain these opinions.
But I am utterly unable to reconcile them with our Lord's, lan
guage in this place.
[A purse...scrip...sword.] I regard aU these three expressions as
proverbial and symbolical. They contain a general lesson for the
guidance of tiie Church of Christ, untU the Lord comes again.
We are not to neglect human instrumentality, in doing Christ's
work, or to expect Christ's blessing if we do not diligently use all
lawful means within our reach.
[He that hath no sword...buy one.] This expression is undoubt
edly a difficult one.
1. Some think that our Lord meant literally that the disciples
were to get a sword, in order that the scene in the garden
when Peter struck Malchus, and the miraculous healing of Mal-
chus's ear, might take place. This explanation is eminently bald,
tame, and unsatisfactory.
2. Some think, with Olshausen, that the sword which our Lord
means is the " sword of the Spirit," the word of God. This explana
tion seems far-fetched. Moreover we surely cannot suppose that the
disciples had never used this " sword of the Spirit" before this time.
3. The most satisfactory interpretation is that which regards
the whole verse as proverbial and symbolical. The words "purse,
scrip, and sword," are not to be pressed too closely. They are
parabolic expressions, indicating that a time was • drawing near
when all human means, of which the " purse," the " scrip," and
the "sword" are emblems, must be diligentiy used by the apostles.
In Eomans xiii. 4, Suieer shows that "the. sword" is evidently an
emblematic expression.
This view is ably stated by Theophylact in his commentary on
ohe passage.
SteUa calls attention to the remarkable paraUel between the
condition of the aposties before and after our Lord's ascension,
and the condition of Israel before and after they entered Canaaa

LUKE, CHAP. XXIL 419
Before the Jews entered Canaan, they were miraculously fed with
manna' daily, and miraculously guided by the pillar of cloud and '
fire. From the time they entered Canaan, they were thrown
upon their own exertions. It was much the same with the apos
tles. They were not to expect constant miracles to be worked on
their behalf, from the time that Christ left the world,
37. — [This...written...accomplished, Sc] Let it be noted here, that
when our Lord speaks of His approaching crucifixion, He does
not speak of it as His " death" merely. He speciaUy describes it
as His being " reckoned among the transgressors." The expres
sion was evidentiy meant to remind us, that the chief end of His
death was not to be an example of self-denial, but to be a substi
tute for us, — a sacrifice for us, — to become sin for us, and be made
a curse for us.
[Tlie ihirigs concerning me have an end.] This expression means
" The work I came to do is weU nigh finished. The great sacri
fice is going to be offered. I am going to leave the world, and go
to my Father." It is like the saying on the cross, " It is fimshed,"
S8. — [Here are iwo swords...It is enough!] The general opinion of aU
tho best commentators on this verse appears to be correct, that the
disciples did not understand aright our Lord's meaning, and that
our Lord seeing their dullness c£ understanding, dismissed the sub
ject He had been speaking of, and said no more about it. The
disciples took His words about the sword literaUy. He meant
them to be taken figuratively. If they could not see His meaning
now, they would hereafter. At present He had said " enough,"
and for wise reasons would say no more. " Speak no more to me
of this matter." (Deut. iii, 26,)
The idea maintained by some, that our Lord used the word "it
is enough," ironicaUy, is not satisfactory. It may be doubted
whether our Lord ever used irony. Those who hold this view
maintain that our Lord meant, " Truly two swords are enough I
This is a sufficient defence indeed I"
The Eoman Catholic writers, Maldonatus and Cornehus a Lap
ide, interpret the two swords mentioned in this verse of the tem
poral and spiritual power which they claim for tiie Church of
Eome. It is almost needless to say that the passage does not
- afford tiie least ground for the doctrine which they try to support
from it. Even Stella, the Spanish Eoman Cathohc, is ashamed of
such an interpretation, and denounces it as " wrested and discord
ant with the passage."
Chrysostom thinks that the expression "here are two swords,"
may refer to the two sacrificial knives or swords which the disci
ples had got because of the passover Lamb. The explanation seems
needless. In the days when our Lord was upoz earth it was coin
mon for men to carry weapons of offence ani defence.

420

EXPOSITOEY THOUGHTS.

LUKE XXII. 39-46.

39 And he oame out, and went, as
he was wont, to the mount of Olives ;
and his disciples also followed him.
40 And when he was at tbe place,
he saidunto them. Pray tbat ye enter
not into temptation.
41 And he was withdra-wn from
them about a stone's oast,and kneeled
down, and prayed,
42 Saying, Father, "if thou be will-
jng,remove this cup from me ; never
theless not my -will, but thine, be
done.

43 And there appeared au angel
untohim from heaven, strengthening
him. 44 And being in an agony he prayed
more earnestly : and his sweat was aa
it were great drops of blood faUing
down to the ground.
45 And when be rose up from
Erayer, and was come to his disciples,
e found them sleeping for sorrow,
46 And said unto them. Why sleep
ye ? rise and pray, lest ye enter into
temptation.

The verses before us contain St. Luke's account of our
Lord's agony in the garden. It is a passage of Scripture
which we should always approach with peculiar rever
ence. The history which it records is one of the " deep
things of God." While we read it, the words of Exodus
should come across our minds, " Put off thy shoes from
off thy feet ; the place whereon thou standest is holy
ground." (Exod. iii. 5.)
We see, firstly, in this passage, an example of what be
lievers ought to do in time of trouble. The great Head of
the Church Himself supplies the pattern. We are told
that when He came to the Mount of Olives, the night
before He was crucified, "He kneeled down and prayed."
It is a striking fact, that both the Old and New Testa
ments give one and the same receipt for bearing trouble.
What says the book of Psalms ? " Call upon me in the
time of trouble : I will deliver thee." (Psalm \. 15.)
What says the apostle James ? " Is any afdicted ? let
him pray." (James v. 13.) Prayer is the receipt which
Jacob used, when he feared his brother Esau. — Prayer is
the receipt which Job used when property and children
were suddenly taken from him. Prayer is the receipt

LUkE, CHAP.^ XXIL 421
I
which Hezekiah used when Sennacherib's threatening
'letter arrived. And prayer is the receipt which the Son
of God Himself was not ashamed to use in the days
of His flesh. In the hour of His mysterious agony He
" prayed." Let us take care that we use our Master's remedy^ if
we want comfort in afdiction. Whatever other means
of relief we use, let us pray. The first Friend we should
turn to ought to be God. The first message we should
send ought to be to the throne of grace. No depression
of spirits must prevent us. No crushing weight of sorrow
must make us dumb. It is a prime de'vice of Satan, to
supply the afl9.icted man with false reasons for keeping
silence before God. Let us beware of tbe temptation to
brood sullenly over our wounds. If we can say nothing
else, we can say, " I am oppressed : undertake for me."
(Isai. xxxviii. 14.)
We see, secondly, in these verses, what kind of ]}rayers
a believer ought to make to God in time of trouble. Once
more the Lord Jesus Himself affords a model to His
people. We are told that He. said, "Father, if thou be
willing, remove this cup from me : nevertheles?, not my
will, but thine bo done." He who spake these words, we
must remember, had two distinct natures in one Person.
He had a human will as well as a divine. When He
said, " Not my wiH be done," He meant that will which
He had as a man, with a body, flesh and blood, like our
own, ' The language used by our blessed Master in this place
sho\ys exactly what should be the spirit of a believer's
prayer in bis distress. Like Jesus, he should tell-his.^

422 EXPOSITORY THOUGHTS.
desires openly to his heavenly Father, and spread Hia
wishes unreservedly before Him. But like Jesus, he
should do it all with an entire submission of will to the
will of God. He should never forget that there may he
wise and good reasons for His afdiction. He should care
fully q^ualify every petition for the removal of crosses
with the saving clause, " If thou be willing." He should
wind up all with the meek confession, " Not my will, but
thine be done,"
Submission of will like this is one of the brightest
graces which can adorn the Christian character. It ia
one which a child of God ought to aim at in everything,
if he desires to be like Christ, But at no time is such
submission of will so needful as in the day of sorrow,
and in nothing does it shine so brigthly as in a believer's
prayers for relief He who can say from his heart, when
a bitter cup is before him, " Not my will, but thine be
done," has reached a high position in the school of God.
We see, thirdly, in these verses, an example of the ex
ceeding guilt and sinfulness of sin. We are meant to
learn this in Christ's agony and bloody sweat, and all the
mysterious distress of body 'S.hd mind which the passage
describes. The lesson at first sight may not be clear to
a careless reader of the Bible. But the lesson is there.
How can we account for the deep agony which our
Lord underwent in the garden-.? What reason can we
assign«for the intense suffering, both mental and bodily,
which he manifestly endured ? There is only one satis
factory answer. It was caused by the burden of a world's
imputed sin, which then began to press upon Him in a
peculiar manner. He had undertaken to be "sin for us,"

LUKE, CHAP. XXIL 423
— i^o DC "made a curse for us," — and to allow our ini
quities to be laid on Himself. (2 Cor, v, 21 ; Gal, iii.
13 ; Isai. liii. 6.) It was the enormous weight of these
iniquities which made Him suffer agony. It was the
sense of a world's guilt pressing Him down which made
even the eternal Son of God sweat great drops of blood,
and called from Him " strong crying and tears." The
cause of Christ's agony was man's sin. (Heb. v. 7.)
We must beware jealously of the modern notion that
our blessed Lord's life and death were nothing more than
a great example of self-sacrifice. Such a notion throws
darkness and confusion over the whole Gospel. It dis
honors the Lord Jesus, and represents Him as less re
signed in the day of death than many a modern mar
tyr. We must cling firmly to the old doctrine that Christ
was " bearing our sins," both in the garden and on the
cross. No other doctrine can ever explain the passage
before us, or satisfy the conscience of guilty man.
Would we see the sinfulness of sin in its true colors ?
Would we learn to hate sin with a godly hatred ? Would
we know something of the intense misery of souls in hell ?
Would we understand something of the unspeakable love
of Christ ? Would we comprehend Christ's ability to
sympathize with those that are in trouble ? Then let
the agony in the garden come often into our minds. .The
depth of that agony may give us some idea of our debt
to Christ.
We see, lastly, in these verses, an examp)le of the feeble
ness of the best of saints. We are told that while our
Lord was in agony. His disciples fell asleep. In spite
ef a plain injunction to pray,%nd a plain warning against^

424 EXPOSITOKY THOUGHTS.
temptation the flesh overcame the spirit. While Christ
was sweating great drops of- blood. His apostles slept 1
Passages like these are very instructive. We ought to
thank God that they have been written for our learning.
They are meant to teach us humihty. When apostles
can behave in this way, the Christian who thinks he
stands should take heed lest he fall. They are meant to
reconcile believers to death, and make them long for that
glorious body which they will have when Christ returns.
Then, and not till then, shall we be able to wait upon
God without bodily weariness, and to serve Him day and
night in His temple. Notes. Luke XXIL 39—46.
39. — [ Went, as he was wont] Christ's habit of going in the evening
to the Mount of Ohves has been already mentioned in a former
passage. (Luke xxi. 37.) At the feast of the passover, it must
be remembered, multitudes of Jews came 'to Jerusalem from aU
parts of the world. It was no doubt impossible to find lodgings
for all of them within the walls of the city. Many of them pro
bably passed the night in the villages round Jerusalem, or in the
gardens lying near the city. This circumstance explains what we
read in this verse. There was one particular place on the Mount
of Olives, to which our Lord was in the habit of going, which was
, weU known to aU the disciples, and to Judas Iscariot among the
rest. Hence it was that Judas was able, though it was night, to
lead our Lord's enemies to the very spot where his Master was.
To take any one prisoner by night of course requires an intimate
knowledge of his habits, and of tiie place where he is. If Judas
therefore had not guided the party whioh took Jesus, they might
have spent the night in searching for Him in vain.
10. — [Pray...enter not into temptation.] Let it be carefully noted,
that to be assaulted by temptation is one thing, but to enter
into it quite another. We cannot avoid the assault, but we aro
"not obhged to give way to it. "VVe cannot prevent temptation -
coming to us, but it is our own fault if we " enter into temptation.'
To be tempted is a painful thing, and a heavy trial ; but to " enter
into temptation" is a sin. It is vain to expect that we shall not
be tempted, so long as there is a devil, and so long as we are in
the body. But it must be «ur praysr and endeavor not b'

LUKE, CHAP. XXIL 425
" enter into" the temptation. This is what our Lord sets before
His disciples. .
42. — [This cup.] Doddridge says, of this expression, " It was cus
tomary among the ancients to assign to each guest at a feast a par
ticular cup, as well as a dish, and by the kind and quantity of the
hquor contained in it, the respect of thr; entertained was expressed.
Hence the word ' cup' came in general to signify a portion as
signed, whether of pleasure or sorrow." See Psalm xi. 6 ; 1 xxiii.
10; Ixxv. 8. Isai. Ii. 17. Jerem. xxv. 15. Matt. xx. 23.
[Not my ¦wiU, hut thine, he done!] In this expression, and indeed
throughout the verse, the great and mysterious truth that our
Lord had two wills, a human and a divine wih, is distinctly taught.
In His Person the human nature and the divine were marvellously
united. To use the words of the Article, "Two whole and perfect
natures, the godhead and manhood, were joined together in
one Person, never to be divided." But stiU we must carefully
remember that whUe the two natures were united, the two wiUs
were not confounded. Our Lord had a wiU as perfect man, and
He had also a wiU as perfect God, As God He had a will in
entire harmony with the will of the Father, a wiU to suffer, to
die, to bear our sins, and to provide redemption on the cross. But
as man He had a will which naturally shrank from death and pain,
as everything which has the breath of life instinctively does. This
is the wiU which we hear speaking in the verse before us. "Man,"
says Theophylact, " naturaUy loves life." Our Lord was a man
exactly hke ourselves in aU things, sin only excepted. His bodily
constitution. His nervous system, His capability of suffering, were
aU precisely hke our own. Therefore it is that He says, "Ee-
move this cup from me," and yet adds, " not my will, but thine,
be done."
The subject is undoubtedly a very mysterious one. The mys
tery, be it remembered, arises necessarily from our utter inabiUty
to understand the union of two natures in one Person. It is a
depth whioh we have nO line to fathom. How the Lord Jesus
could be at the same time God and man, as man weak but as God,
almighty,— for what reasons we see Him sometimes in the Gos
pels speaking as God, and sometimes as man — ^why we see Him
sometimes veiling His divinity, and sometimes exhibiting it most
clearly, — all these are questions whioh it is more easy to ask than
to answer. Enough for us to know that it is so, and to believe
and admire what we cannot explain.
One thing, however, we may safely remark, that at no period ^
of our Lord's earthly ministry does the reahty of His manhood
come out so clearly as in His agony in the garden, and Hia
death on the cross. As man, He endured temptation for us,
and overcame Satan. As man. He showed the intensity of His

426 ' EXPOSITORT THOUGHTS.
suflefings by bloody sweat, strong crying and tears. As man H«
thirsted on the cross, and said, "My God, "why hast thou forsaken
me ?" The infinite merit of His passion unquestionably arose from
the inseparable union of His godhead and His manhood. But the'
nature which is most prominently brought before us in His passion,
is His nature as man.
43, — [There appeared an angel] This circumstance in our Lord's
agony in the garden is only mentioned by St. Luke. It has given
'rise to many strange comments, and has even stumbled some
Christians. It is a curious fact, that in the early ages of Chris
tianity, this verse and the foUowing one Were entirely omitted in
some copies of St, Luke's Gospel, It was ignorantly supposed
that they were so derogatory to our Lord's dignity, and so favor-
. able to the Arian heresy, that they were not genuine. The omis
sion was entirely unjustifiable. There is an immense prepond
erance of evidence to show that the two verses were as much
inspired as any other part of the Gospel, and were really 'written
by St. Luke. The omission, moreover, was entirely needless, and
the fears which gave rise to it, were fears without cause.
The object of the verse appears to be to supply additional proof
that our Lord was really and truly man. As man, He was for
a little time " lower than the angels," (Heb. ii. 9.) As man,
He condescended to receive comfort from angehc ministry. Aa
man, He was wflling to receive an expression of sympathy fi'om
angels, which the weakness of His disciples prevented them from
giving. The reality of weakness is never so sho-wn as when
a person becomes the object of sympathy and help. As very
God of very God, and Lord of angels and men, Jesus of course
needed no angel to strengthen Him. But as very man, in the
hour of His greatest weakness. He aUowed an angel to minister
to Hira,
The German notion that no real angel appeared to our Lord,
and that this whole transaction took place in a trance or vision, is
utterly untenable. At this rate we might explain away every fact
in the Bible.
Lightfoot and others have a theory that the devil appeared to
our Lord in the garden, in a visible horrible form,, and tbat thia
angel appeared specially to strengthen our Lord against him.
There seems nothing to justify the theory, and nothing to be
gained if we admit it.
ii.— [In an agony, — Sc, Sc] There can be little doubt, that at
this mysterious moment, our Lord's distress of body and mind
was most intense and bitter. It is plain, that Satan was per
mitted to harass and assail him with peculiar and special
temptations. The prince of this world had indeed come. It ia
perfectly reasonable to suppose that as man, our Lord felt that

LUKE, CHAP. XXII.

427

shrinking froin death and sufferings, of which He foreknow every
particular, to which all flesh and blood, even sinless, must needs be
liable. But It is clear that we want some furflier explanation stiU. It
will doubtless strike every well-informed person, that hundreds of
martyrs have been known to suffer the most painful deaths, with
out any such demonstrations of mental and bodily agony as are
here recorded in the case of our Lord. How are we to account
for this ? How are we to explain the remarkable circumstance that
our Lord appears to have felt more distressed than many a martyr
has done in the prospect of being burned alive, or even when at
the stake.
I beheve that these questions can never be satisfactorily an
swered by any Socinian, or by any upholder of the modern strange
opinions about Christ's death. I beheve that the favorite new
theory, that both in death and hfe, we are meant to see in Jesus
only a great example of self-sacrifice and self-denial, utterly breaks
down here. It makes our blessed Lord show less calmness iu His
last hours than many of liis poor weak servants have shown, when
they were martyred.
The .only satisfactory explanation of Christ's intense agony is the
old doctrine of imputed sin. He had engaged to die for our sins.
His death was a vicarious death. As our substitute. He was about
to bear our iniquities, to suffer for us, and to pay our debts to God
with His own blood. He was about to be counted a sinner, and
be punished, that we might be counted righteous, and be dehvered
from punishment. The sin of the world began to be laid upon Him
in a special manner in the garden. He was being " made a curse"
for us, by bearing our sins. This was the principal cause of His
agony and bloody sweat. The words of Isaiah were being ful
filled: — "It pleased the Lord to bruise Him ; He hath put Him to''
grief" — " The Lord made the iniquity of us all to meet on Him."
(Isai. liii. 10, 6.)
The following quotations on this most important subject are
worth reading.
Baxter says, "This agony was not from the fear of death, but
from the deep sense of God's wrath against sin ; which He as our
sacrificee was to bear ; in greater pain than mere dying, which
His servants often bear with peace."
Sir Matthew Hale, quoted by Pord, says, " Christ stood unSer
the imputation of aU our sins ; and though He, was personally in
nocent, yet judicially and by way of imputation. He was the great
est offender that ever was. As our Lord was pleased to be our
representative in bearing our sins, and to stand in our stead, so all
these affections and motions of His soul did bear the same conform
ity a? if acted by us. As He put on the person of the sinner, s»

428 EXPOSITOKY THOUGHTS.
He put on the same sorrow, the same shame, the same trembling
under the apprehension of the wrath of His Father, that we must
have done. And as an imputed sin drew with it the -obligation to
punishment, so it did by necessary consequences raise all those
storms and compassions in the soul of Christ, as it.woul'd have done
in the person of a sinner, sin only excepted."
[His sweat...greai drops of blood.] It is observed by aU the
best comihentators, that there is good medical evidence that
such a mixture of blood and sweat as that here recorded, can take
place, and has taken place, in cases of great mental and bodily
distress. It is worthy of remark that St. Luke is the only one of the four
evangelists who mentions the circumstance now before us, and that
he was himself a physician.
Theophylact observes, that this bloody sweat is one among many
strong e-ridences that our Lord's body was a real body, hke ours,
with flesh, blood, and all other things pertaining to man's constitu
tion.' He observes also, that it supplies an unanswerable argument
against the heresy of those who maintained that our Lord's body
was only a seeming, or " phantastio" body, but not a real one.
An unworthy question has been started by some as to the man
ner in whioh St. Luke knew of this bloody sweat, when our Lord
was manifestly alone at the time of its occurrence. And we are
gravely told, as a solution of the supposed difficulty, tiiat probably
" the marks of such drops would be visible after the termination
of the agony I" Questions like this are calculated to strike a blow
at the root of all inspiration. If we are not to suppose the Gospel
writers recorded anything except what they obtained from eye
witnesses, or saw with their own eyes, we shaU take a miserably
low view of the real nature of the inspiration of Scripture, We
need not doubt that in this, and many other instances, St. Luke
simply wrote down what was revealed to him by the Holy Ghost,
and tbat in supplying or withholding facts in our Lord's history,
he -was not dependent on mere human information, but was entirely
guided by God,
The whole subject of this verse and the preceding one ¦will be
found very fuUy and ably discussed in the Commentary of Calov
ius, the Lutheran commentator,
45. — [Sleeping for sorrow.] Let it be noted here, that St. Luke ia
yie only evangelist who mentions the cause of the disciples being
asleep. Plesh and blood cannot endure much either of sorrow or
: joy, without giving way. The same three who slept in Geth-
semane, were -the three who slept at the transfiguration.
46,— [i2ise and pray.] Bengel remarks here, with much shrewdness,
that a standing posture of the body is best suited for overooraing
drowsiness in prayer.

LUKE, CHAP. XXII. 429

LUKE XXIL 4T-53.

47 And -while he yot spake, behold
n multitude, and he that 'was called
Judas, one of the twelve, went before
them, aud drew near unto Jesus to
kiss him.
48 But Jo9U3 said unto bim, Judas,
betrayest thou the Son of man 'with a
kiss ?
49 When they -which -were about
him saw -whatwould follow,they said
unto bim, Lord, Bhall -ws smite -with
the sword ?
50 And one of tbem smote the ser
vant of the High Prieat,^nd oat oif

his right ear.
51 And JesiL'* answered and said.
Suffer ye thus far. And he touched
bis ear and healed him.
52 Then Jesus said unto the Cl}ief
Priests, and captains of the temple,
and the elders, which were oome to
bim, Be ye come out, as against a
thief, with swords and staves ?
53 When I was daily with you in
the temple, ye stretched forth no
hands against me :, but this is your
hour, aud the power of darkness.

We should learn, for one thing, from these verses, that
the worst and most wicked acts may be doneunder a show
of love to Christ. We read that when the traitor Judas
brought the enemies of Christ to take Him, he betrayed
Him " with a kiss." He made a pretence of affection
and respect, at the very moment when he was about to
deliver his Master into the hands of his deadliest ene-
rnies. Conduct Hke this, unhappily, is not without its paral
lels. The pages of history record many an instance of
enormous wickedness wrought out and perfected under
the garb of religion. The name of God has too often
been pressed into the service of persecution, treachery,
and crime. When Jezebel would have Naboth killed, she
ordered a " fast to be proclaimed," and false witnesses
to accuse him of " blaspheming God and the king." (1
Kings xxi. 9, 10.) — When Count de Montfort led a cru
sade against the Albigenses, he ordered them to be
murdered and pillaged, as an act of service to Christ's
Church, When the Spanish Inquisition tortured and
burned suspected heretics, they justified their abomin-
¦ able dealings by a profession of zeal for God's truth. — The

430 EXPOSITOET THOUGHTS. _
false apostle Judas Iscariot has never wanted successors
and imitators. There have always been men ready to
betray Christ with a kiss, and willing to deliver the Gos-
pel to its enemies under a show of respect.
Conduct like this, we need not doubt, is utterly abo
minable in the sight of God. To injure the cause of re
ligion under any circumstances is a great sin, but to in
jure it while we pretend to show kindness is the blackest
of crimes. To betray Christ at anytime is the very
height of wickedness, but to betray Him with a; kiss,
proves a man to have become a very child of hell.
We should learn, for another thing, from these verses,
that it is much easier to fight a little for Christ, than to
endure hardness and go to prison and death for His
sake. We read tbat when our Lord's enemies drew near
to take Him, one of His disciples " smote the servant
of the bigh priest, and cut off his right ear." Yet the
zeal of that disciple was very short-lived. His courage
soon died away. The fear of man overcame him. By
and bye when our Lord was led away prisoner, he was
led away alone. The disciple who was so ready to fight
and smite with the sword, had actually forsaken his
Master and fled !
The lesson before us is deeply instructive. To suffer
patiently for Christ is far more difBcult than to work
actively. To sit still and endure calmly, is far more
h;ud than to stir about and take part in the battle.
Crusadei's will always be found more numerous than
Martyrs. The passive graces of religion are far more
rare and precious than the active graces. Work for Christ
may be done from many spurious motives, from excite-

431'
mentj from emula'tion, from party-spirit, or from love of
praise. Suffering io^c Christ will seldom be endured from
any but one motive. That motive is the grace of God.
We shall do well to remember these things in forming
our estimate of the comparative grace of professing
Christians. We err greatly if we suppose that those who
do public work, and preach, and speak, and write, and fill
the eyes of the Church, are those who are most honorable
in God's sight. Such men are often far less esteemed by
Him than some poor unknown believer, who has been ly
ing for years on his back, enduring pain without a mur
mur. Their public efforts perhaps will prove at last to
have brought less glory to Christ than his patience, and
to have done less good than his prayers. The grand test
of grace is patient suffering. " I will show Saul," said
the Lord Jesus, " what great things he shall suffer for
my name." (Acts ix. 16.) Peter, we may be sure, did
far less good when he drew his sword and cut off a man's
ear, than he did when he stood calmly before the coun
cil as a prisoner, and said, " We cannot but speak the
things which we have seen and heard." (Acta iv. 2(1,)
We should learn, lastly, from these verses, that the
time during which evil is permitted to triumph is fixed
and limited hy God. — We read that our Lord said to
His enemies when they took Him, " This is your hour
and the power of darkness." *
The sovereignty of God over everything done upon
earth is absolute and complete. The hands of the wicked
are bound until He allows them to work. They can do
nothing without His permission, — But this is not all. The •
"hands of the wicked cannot stir one moment before God

432 ^ EXPOBJTOKY THOUGH'fS.
allows them to begin, and cannot stir one moment after
God commands them to stop. The very worst of Satan's
instruments are working in chains. He could not touch
Job's property or person until God allowed him. HS"^
could not prevent Job's prosperity returning, when God's
designs on Job were accomplished. Our Lord's enemies
could not take and slay him, until the appointed "hour"
of His weakness arrived. Nor yet could they prevent
His rising again, when the hour came in which He was
declared the Son of God with power, by His resurrec
tion from the dead. (Rom. i, 4.) When He was led
forth to Calvaiy, it was " their hour." When He rose
victorious from the grave, it was His,
The verses before us throw light on the history of be
lievers in ages gone by, from the time of the apostles
down to the present day. They have often been sorely
oppressed and persecuted, but the hand of their enemies
has never been allowed entirely to prevail. The " hour""^
of their trials has generally been succeeded by a season
of light. The triumph of their enemies has never been
entire and complete. They have had their " hour," but
they have had no more. After the persecution about Ste^
phen, came the conversion of St. Paul. After the martyr-
doui of John Huss, came the German Reformation. After
the Marian persecution, came the establishment of Eng
lish Protestantism. The longest night has had its morn
ing. The sharpest winters have been followed by spring
The heaviest storms have been changed for blue sky.
Let us take comfort in these words of our Lord, in
looking forward to our own future lives. If we are
followers cf Christ, we shall have an "hour" of trial,

LUKE, CHAP. XXIL 433
and it may be a long hour too. But we may rest assured
that the darkness shall not last one moment longer than
God sees fit for us. In His good time it shall vanish
away, "At evening time there shall be light."
Finally, let us take comfort in these words of our Lord,
in looking forward to the future history of the Church
and the world. Clouds and darkness may gather round
the ark of God. Persecutions and tribulations may
assail the people of God. The last days of the Church
and world wdl probably be their worst days. But the
"hour" of trial, however grievous, will have an end.
Even at the worst we may boldly say, " The night is far
spent and the day is at hand." (Rom, xiii. 12.)
Notes. Luke XXIL 47—53.
49. — [ WhaJ would follow.] The Greek expression so translated is
hterally " the thing about to be, or about to take place."
50. — [One of them smote the servant] We know fi:om St, John's
Gospel, that the servant's name was Malchus, and the disciple
who smote him was St, Peter. The two names are not given
by Matthew, Mark, or Luke, though aU three mention the fact.
This cautious silence of the three first Gospel-writers is easily
accounted for. St. John's Gospel was probably not written till
many years had passed away after the crucifixion. There was
then no necessity for keeping back names from motives of pru
dence. [Cut off his right ear.] Theophylact sees an allegorical meaning
in this incident. He regards the high priest's servant as a type of
the whole Jewish priesthood, who were from that time to become
slaves and lose their right ear. (Deut. xv. 17.)
_ Barradius takes another allegorical view, and regards the ser
vant as an emblem of the whole Je-wish nation, which had no ears
to hear Christ and the prophets, and was deservedly punished by
judicial deafness. But as Malchus was mercifully healed and had
his ear restored, so was it to be with many of the Jews.
Strange as these views may seem, it is fair to say that Major
quotes a passage from a modern writer, containing an elaborate
attempt to maintain much the same theory, the main point of it
being that the cutting off' of the ear typified the abohtion of the
Le-vitical priesthood. 19

434 EXPOSITORY THOUGHTS,
For my own part I am unable to see that these aUegorical views
are sound, and according to the mind of the Spirit.
51. — [Suffer ye thus far-] The meaning of these words is a point on
whioh commentators are not agreed. The following are the three
principal interpretations.
1. Some think that the words were addressed to our Lord's
enemies, and had special reference to His disciples. " Bear ¦with
tbem. Suffer them to go away quiefly. Let them go away."
This is the view of Whitby, Scott, and Henry.
2. Some think that the words were addressed to Our Lord's
disciples, and were intended to calm them, and restrain them from
fighting. " Suffer them to take me. Permit them to lay hands on
me. Do not attempt resistance. Let them carry out the will of
God, by taking me." This is the view of Calvin, Brentius, Ger
hard, Bengel, Major, Olshausen, Burgon.
3. Some think that the words were addressed to our Lord'a
enemies, but with special reference to the case of Malchus. ." Suf
fer me to heal this wounded man. Before binding me, let me do
an act of kindness, to repair the wrong done by my hasty disci
ple." This is the view of BuUinger, Barradius, Doddridge, Clarke,
Alford. The first and second views are certainly in harmony with the
account given by the other evangehsts. The last is perhaps the
one most in accordance with the simple view of the Greek words.
[He touched:..ear...healed him.] There are several remarkable
things about this miracle.
It is the only instance in the Gospels of our Lord healing a
fresh wound caused by external violence.
It is a striking instance of a miracle worked on an enemy, un
asked for, without faith in the person healed, and without any
apparent thankfulness for the cure.
It is an extraordinary proof of the wickedness and hardness of
our Lord's eneinies, that so wonderful a miracle as this could be
wrought wiQiout any effect being produced on them. Some think
that in the darkness the miracle was not seen by any one except
those immediately round Malchus,
52. — [Tlie chief priests.] Let it be noted, that so much importance
was attached to making our Lord a prisoner, that men of the rank
and dignity of high priests were not ashamed to go out at night
to accompany the soldiers who went to arresj Him.
53. — [Your hour...power of darkness.] Two parties seem to be
brought in here, — the wicked Jews, who wore about to deliver
our Lord to Pilate, and the devil, under whose instigation they
'were acting. It was the brief "hour" of triumph which the

LUKE, CHAP. XXII.

435

uubelieving Jews, by the determinate counsel and foreknowledge
of God, were to enjoy. It was the little season, during which
the prince of the darkness of this world was to have " power,"
and to all appearance to prevail over the second Adam, as he had
prevailed over the first. And yet neither wicked men nor a ma-
hoious devil could go a hair's breadth beyond the limit appointed
by God, or triumph over the Son of God a minute beyond tho
time decreed by the eternal counsels. They knew it not, but so
it was. Even now, our Lord would have them know they were
only able to take Him prisoner because God permitted them a
httie season of " power."

LUKE XXIL 54—62,

54 Then took tbey him, aud led
Tlim, and brought Mm into the High
Priest's house. And Peter followed
afar off.
55 And when tbey had kindled a
fire in tbe midst of the ball, and were
set down together, Peter sat down
amon^them. 56 But a certain maid beheld him
as he sat by the iire, and earnestly
looked upon him, and said. Tills man
was also with him.
57 And he denied him, saying.
Woman, I know him not.
58 Aud after alittle while another
saw bim, and said, Thou art also of

them, and Peter said, Man, I am not,
59 And about the space of one houi
after, another confidently affirmed,
saying, Of a truth this fellow also
was with him ; for he is a Galilean.
60 And Peter said, Man, I know
not what thou sayest. And immedi
ately, while be yet spake, the cook
crew. 61 And tbe Lord turned, and look
ed upon Peter, And. Peter remem
bered the word of the Lord, bow lie
had said unto him. Before the cock
crow, thou shalt deny me thriee. "^
62 And Peter went oat, and wept
bitterly.

The verses we have now read describe the fall of the
apostle Peter. — It is a passage which is deeply humbling
to the pride of man, but singularly instructive to true
Christians. The fall of Peter has been a beacon -to the
Church, and has probably preserved myriads of souls
fiom destruction. — ^It is a passage whieh supplies strong
proof that the Bible is inspired and Christianity is from
God. If the Christian religion had been the invention of
uninspired men, its first historians would never have told
us that one of the chiefest apostles denied his Master
three times.

436 EXPOSITOKY THOUGHTS.
The story of Peter's fall teaches us, firstly, how small
and gradual are the steps hy which men may go down
into great sins.
The various steps in Peter's fall are clearly marked
out by tbe Gospel-writers. They ought always to be
observed in reading this part of the apostle's history.
The first step was proud self-confidence. Though all
men denied Christ, yet he never would ! He was ready
to go with Him both to prison and to death ! — The
second step was indolent neglect of prayer. When his
Master told him to pray, lest he should enter into temp
tation, he gave way to drowsiness, and was found asleep.
— The third step was vacillating indecision. When the
enemies of Christ came upon Him, Peter first fought,
then ran away, then turned again, and finally " followed
afar off." — The fourth step was mingling with bad com
pany. He went into the high priest's house and sat
among the servants by the fire, trying to conceal his re
ligion, and hearing and seeing all manner of evil, — The
fifth and last step was the natural conseq^uence of the
preceding four. He was overwhelmed with fear when sud
denly charged with being a disciple. The snare was
round his neck. He could not escape. He plunged deeper
into error than ever. He denied his blessed Master three
times. The mischief, be it remembered, had been done
before. The denial was only the disease coming to a head.
Let us beware of the beginnings of backsliding, how
ever small. We never know what we may come to, if
we once leave the king's high-way. The professing
phristian who begins to say of any sin or evil habit, "it
IS but a little one," is in imminent danger. He is sow-

LUKE, CHAP. XXIL 437
ing seeds in his heart, which will one day spring up and
bear bitter fruit. It is a homely saying, that " if men
take care of the pence the pounds will take care of
themselves." We may borrow a good spiritual lesson
from the saying. The Christian who keeps his heart
diligently in little things shall be kept from great falls.
The story of Peter's fall teaches us, secondly, how
very far a believer may backslide.
In order to see this lesson clearly, the whole circum
stances of Peter's case ought to be fully weighed. He
was a chosen apostle of Christ. He had enjoyed great
er spiritual privileges than most men in the world. He
had just received the Lord's supper. He had just heard
that wonderful discourse recorded in the fourteenth,
fifteenth, and sixteenth chapters of St, John. He had
been most plainly warned of his own danger. He had
protested most loudly that he was ready for anything
that might come upon hira. And yet this very man de
nies his gracious Master, and that repeatedly and after
intervals giving him space for reflection. He denies
.Him once, twice, and three times !
The best and highest saint is a poor weak creature,
even at his best times. Whether he knows it or not,
he carries within him an almost boundless capacity of
wickedness, however fair and decent his outward conduct
may seem. There is no enormity of sin into which he
may not run, if he does not watch and pray, and if the
grace of God does not hold him up. When we read the
"falls of ISToah, Lot, and Peter, we only road what might
possibly befall any of ourselves. Let us never presume.
Let us never indulge in high thoughts about our own

438 EXPOSITORY THOUGHTS.
strength, or look down upon others.^ Whatever else we
pray for, let us daily pray that we may "walk humbly
with God." (Micah vi. 8.)
The story of Peter's fall teaches us, thirdly, the infi
nite mercy of our Lord Jesus Christ.
This is a lesson which is brought out most forcibly by a
fact which is only recorded in St. Luke's Gospel. We are
told that when Peter denied Christ the third time, and
the cock crew, " the Lord turned and looked upon Peter."
Those words are deeply touching ! Surrounded by blood
thirsty and insulting enemies, in the full prospect of horri
ble outrages, an unjust trial, and a painful death, the Lord
Jesus yet found time to think kindly of His poor erring
disciple. Even then He would have Peter know. He did not
forget bim. Sorrowfully no doubt, but not angrily, — ^He
" turned and looked upon Peter." There was a deep mean-
ingin that look. It was a sermon which Peter neverforgot.
The love of Christ toward His people, is a deep well
which has no bottom. Let us never measure it by com
parison with any kind of love of man or woman. It ex
ceeds all other love, as far as the sun exceeds the rush
light. There is about it a mine of compassion, and
patience, and readiness to forgive sin, of whose riches we
have but a faint conception. Let us not be afraid to
trust tbat love, when we first feel our sins. Let us never
be afraid to go on trusting it after we have once believed.
No man need despair, however far he may have fallen,
if he will only repent and turn to Christ. If the heart
of Jesus was so gracious when He was a prisoner in the
judgment hall, we surely need not think it is less gra
cious, when He sits in glory at the right hand of God.;

LUKE, CHAP, XXII. 439
The story of Peter's fall teaches us, lastly, how bitter
sin is to believers, when they have fallen into it and dis
covered their fall.
This is a lesson which stands out plainly on the face
of the verses before us. We are told that when Peter
remembered the warning he had received, and saw how
far he had faUen, "he went out and wept bitterly." He
found out by experience the truth of Jeremiah's words,
" It is an evil thing and a bitter that thou hast forsaken
the Lord." (Jer. ii. 17.) He felt keenly the truth of
Solomon's saying, " The backslider in heart shall be filled
with his own ways." (Prov. xiv. 14.) No doubt he could
have said with Job, " I abhor myself, and repent in
dust and ashes." (Job xiii. 6.)
Sorrow like this, let us always remember, is an insep
arable companion of true repentance. Here lies the
grand distinction between " repentance unto salvation,"
and unavailing remorse. Eemorse can make a man mis
erable, like Judas Iscariot, but it can do no more. It
does not lead him to God.^ — Eepentance makes a man's
heart soft and his conscience tender, and shows itself in
real turning to a Father in heaven. The falls of a
graceless professor are falls from which there is no rising
again. But the fall of a true saint always ends in deep
contrition, self-abasement, and amendment of Hfe.
Let us take heed, ere we leave this passage, that we
always make a right use of Peter's fall. Let us neva
make it an excuse for sin. Let us learn from his sad ex
perience, to watch and pray, lest we fall into temptation.
If we do fall, let us believe tbat there is hope for us as
there was for him. But above all, let us remember, that

440 EXPOSITOET THOUGHTS.
if we fall as Peter fell, we must repent as Peter repent
ed, or else we shall never be saved.
Notes. Luke XXIL 54-62.
55. — [Mndled afire.] It must be remembered, that although the
climate of Palestine is generally very warm, the nights about the
Passover season, according to the testimony of aU travellers, are
intensely cold.
[ITie'hall.] The Greek word so rendered is more frequently
translated "palace." Parkhurst thinks that here it means, "an
open court inclosed by buildings, — a court-yard exposed to the-
open air." .In Eev. xi. 2, it is translated "court," and can there
bear no other sense.
[Sat down among them.] Let it be noted, that the Greek ex
pression rendered "among" them, is the very same that in the
former part of the verse is translated, " in the midst."
56. — [Sat by the fire.] It is a curious fact, that the Greek word here
rendered " fire," is a totaUy different word from the one rendered ,
" fire," in the preceding verse. Here it means literally, " the hght."
The word is found sixty-nine times in the New Testament, and
in sixty-seven places is translated " light." The two exceptions
when it is rendered " fire," are the passage before us, and the par
allel passage in St, Mark, describing the same transaction. (Mark
xiv. 54.)
It is evident that the word was used intentionally by St. Luke,
in order to show us, that it was " by the hght of the fire", that
Peter was recognized and charged with being a disciple. Had
' he kept in the background, and been content ¦with a darker posi
tion, he might have escaped notice.
59. — [He is a Galilcean.] It is clear from this expression that Peter
had been talking and conversing with those among whom he was
sitting. Had he been content to say nothing, and await ,sUently
the result of his Master's trial, he might even now have escaped
detection.
61.' — [Looked upon Ptter.] Parkhurst says, that the Greek word
rendered "looked," signifies "to look -with stedfastness and atten
tion." Some have thought it strange that our Lord Jesus Christ should
have been in a position where He could see Peter, and Peter could
see Him, and also that He could hear Peter denying Him.
It is not at all necessary to reply to this, that our Lord had a
miraculous knowledge of what Peter was saying or that He was
passing through the court-yard, or hall, where Peter was, at tho
time of the third denial and the cook-crowing.

LUKE, CHAP. XXIL

441

It is most probable tbat our Lord was either in tho same haU
¦with Peter, or in a room opening out of it. There is no improba-
bUitj in supposing that He was within sight and hearing of the
apostle. Above all it must be remembered that tlie vehemohco
of Peter's third denial, when he even cursed and swore, would
most hkely make him speak so loud that he might be easily heard
at some distance. The crowing of the cock of course would be
heard much further even than Peter's voice.
Augustine, SteUa, and others, go so far as to regard the whole
transaction as an idward and spiritual one, — a turning of the Lord's
heart towards Peter, and a gracious looking of the Lord's mind
towards him. They consider that our Lord was not in the same
room with Peter, and could not hterally look at him. But this
¦view seems most unsatisfactory. It is not the natural meaning of
the words before us, and there is really no necessity for it in the
nature of the event described.

LUKE XXII. 63—71.

63 And tbe men that held Jesus
mocked him and smote him.
64 And when tbey had' blindfolded
him, they struck him on the face,
and asked him,, saying. Prophesy
who is it that smote thee ?
65 And many other things blas
phemously spake they against bim.
66 And as soon as it was day, the
elders of the people and the Chief
Priests and the Scribes came together,
and led him into the Council, saying,
67 Art thou tbe Christ ? tell us.

And be said unto tbem, If I tell you,
yo wUl not believe :
68 And if I also ask i/ou, ye wiU
not answer me, nor let me go.
69 Hereafter shall the Son of man
sit on the right hand of the power of
God. 70 Then said they all. Art thou
then the Son of God ? And he said
unto them. Ye s.ay that I am.
71 And tbey said. What need we
any further witness ? for we our
selves have heard of his own mouth.

We should "notice, firstly, in these verses, the shameful
treatment that our Lord Jesus Christ underwent at the
hands of His enemies. We read that the men who held
Him, "mocked" Him, "smote" Him, "blindfolded"
Him, and " struck Him on the face." It was not enough
to have taken a prisoner a person of most blameless and
charitable life. They must needs add insult to injury.
Conduct like this shows tbe desperate corruption of
human nature. The excesses of savage malice lo which
19*

442 EXPOSITOET THOUGHTS.
unconverted men will sometimes go, and the fierce de
light with which they will sometimes trample on the most
holy and the most pure, almost justify the strong saying
of an old divine, that " man left to himself is half-beast
and half -devil." He hates God and all who bear any
thing of God's image about them. " The carnal mind is
enmity against God," (Eom, viu, 7,) We have probably
a very faint idea of what the world would become, if it
were not for the constant restraint that God mercifully
puts upon eviL It is not too much to say that if uncon
verted men had their own way entirely, the earth would
soon be little better than a helh
Our Lord's calm submission to insults Hke those here
described, shows the depth of His love towards sinners.
Had He so willed. He could have stopped the insolence
of His enemies in a moment. He who could cast out
devils with a word, could have summoned legions of
angels to His side, and scattered those wretched tools
of Satan to the winds. But our Lord's heart was set on
the great work he had come on earth to do. He had un
dertaken to purchase our redemption by His own humil
iation, and He did not flinch from paying tbe uttermost
farthing of the price. He bad undertaken to drink the
bitter cup of vicarious suffering to save sinners, and " for
the joy set before Him He despised the shame," and
drank the cup to the very dregs. (Heb, xii, 2,)
Patience like that which our blessed Lord exhibited on
this occasion should teach His professing people a mighty
lesson. We should forbear all murmuring and com
plaining, and irritation of spirit, when we are ill-
treated by the world. What are the occasional insults

LUKE, DHAP. XXII. 443
to which we have to sulimit compared to the insults
which were heaped on our Master ? Yet " when He was
reviled He reviled not again. When He suffered He
threatened not." He left us an example that we should
walk in His steps. Let us go and do likewise, (1 Peter
ii. 21-23,)
We should notice, secondly, in these verses, the strik
ing prophecy which our Lord delivers about His own com
ing glory. He says to His insulting enemies, " Hereafter
shall the Son of man sit on the right hand of the power
of God," Did they find fault with His lowly appearance,
and want a glorious Messiah ? They would see Him in
glory one day, — Did they think He was weak, powerless,
and contemptible, because at present there was no out
ward majesty about Him ? They would behold Him
one day in the most honorable position in heaven, ful
filling the well-known prophecy of Daniel, with all judg
ment committed to His hands, (Dan, vii. 9, 10.)
Let us take heed that the future glory of Christ forma
a part of our creed, as much as Christ's cross and pas
sion. Let it be a first principle in our religion, that the
same Jesus who was mocked, despised, and crucified, is
He who has now "all power in heaven and earth and will
one day come again in His Father's glory with all His
angels." We see but half the truth if we see nothing
but the cross and the first advent. It is essential to our
own comfort to see also the second advent, and the crown.
That same Jesus who stood before the bar of the high
priest and of Pilate, wiU one day sit upon a throne of
glory and summon all His enemies to appear before Him.
Happy is that Christian who keeps steadily before hi.s

444 EXPOSITOKY THOUGHTS.
mind that word " hereafter I" Now in this present time
believers must be content to take part in their Master's
sufferings and with Him to be weak. " Hereafter" they
shall share in His glory, and with Him be strong. — Now
like their Lord they must not be surprised if they are
mocked, despised, and disbelieved. " Hereafter" they
shall sit with Him on the right hand qf God.
We should notice, lastly, in these verses, what afuU
and bold confession our Lord makes of His own Mes-
siahship and divinity. We read that in reply to this.
question of His enemies, "Art thou the Son of God," —
" He said unto them. Ye say that I am." The meaning
of this short sentence may not be clear at first sight to
an English reader. It signifies in other words, " Ye speak
the truth. I am, as ye say, the Son of God."
Our Lord's confession deprived His enemies of all ex
cuse for unbelief The Jews can never plead that our
Lord left their forefathers in ignorance of His mission,
and kept them in doubt and suspense. Here we see our
Lord telling them plainly who he was, and telling tbem
in words which would convey even more to a Jewish
mind than they do to ours. And yet the confession had
not the least good effect upon the Jews ! Their hearts
were hardened by prejudice. Their minds were dark
ened by judicial blindness. The veil was over the eyes
of their inward man. They heard our Lord's confession un
moved, and only plunged deeper into the most awful sin.
The bold confession of our Master upon this occasion,
is intended to be an example to all His believing people.
Like Him, we must not shrink from speaking out when
ocoasion requires our testimony. The fear of man, and

LUKE, CHAP. XXII. 445
the presence of a multitude must not make us hold our
peace. (Job xxxi. 34.) We need not blow a trumpet
before us, and go out of our way, to proclaim our own
religion. Opportunities are sure to occur in the daily
path of duty, when, like St. Paul on board ship, we may
show " whose we are and whom we serve." (Acts xxvii.
27.) At such opportunities, if we have the mind of Christ,
let us not be afraid to show our colors. A confessing
Master loves bold, uncompromising, and confessing dis
ciples. Them that honor Him by an outspoken, cour
ageous testimony, He will honor, because they are walk
ing in His steps. " Whosoever," He says, " shall confess
me before men, him will I confess before my Father
which is in heaven," (Matt, x. 32.)
Notes. Ltike XXII. 63—71.
63. — [Mocked Him, Sc] We must understand that this took place
after our Lord's first examination before the priests, of which St.
Luke gives no account. That there were two separate examina
tions, will be seen in the next note.
66. — [A soon as it was day.] Some little explanation is necessary at
this point in St. Luke's history of our Lord's passion. It is clear,
fi-om the account of the evangehsts Matthew and Mark, that as
soon as our Lord was taken prisoner, He was brought at once be
fore Caiaphas, the high priest, and examined. — It is also clear from
the same evangehsts, that Peter's thrice-repeated denial of his
Master took place after tiiis examination. How then are we to
explain the fact that St. Luke speaks of St. Peter's denial, as hav
ing taken place before any examination of our Lord at the High
Priest's bar ?
The most satisfactory reply to this inquiry, is the explanation
given by Gerhard, Scott, Burgon, and Stier. They maintain that
after the council had condemned Jesus the first time, they sepa
rated, and met again early in the morning, and that the words
used by St. Luke, " as soon as it was day," refer to this second
meeting of the council. — " Nor is it improbable," says Scott, " that
the high priest should again put the same questions to our Lord,
as he had done the night before ; both to see whether he would
stand to what he had said, and also that such members of the
council as had been absent might hear his answers."

446 EXPOSITORY THOUGHTS.
Two arguments may be mentioned in support of the above ex
planation. — Oue is the great improbability that our Lord's enemies,
having taken Him prisoner, would wait untU it was morning be
fore they examined Him. On the contxary it is plain, from Mat
thew and Mark, that Jesus was taken before Oaiaplias as soon as
he was apprehended. — The other argument is the great improba-
biUty that the men who held Jesus would have mocked and in
sulted Him as they did, if He had not been already examined and
condemned. We must understand, then, that our Lord was twice examined
before the chief priests and elders, and that the examination men
tioned by St. Luke, is the second of the two, and answers to the
morning " consultation," mentioned by St. Mark. (Mark xv. I.)
— I am aware that Poole, Doddridge, and Alford, maintain that
there was only one examination before the priests. But their rea
soning does not satisfy me.
Ilorne remarks, in his Introduction to Scripture, " According to
the Talmud, capital causes were prohibited from being heard in
the night, as also was the institution of an examination, pronounc
ing a sentence, and carrying it into execution on one and the same
day. It was enjoined that at least the execution of a sentence
should be deferred to the following day. How flagrantly these
injunctions were disregarded in the case of Jesus Christ, it is
scarcely necessary to mention."
67. — [Ye will not believe.] Assuming the correctness of the view put
forth in the last note, there is much point in these words. When
our Lord had told them who He was at the first examination, they
would not believe. To this unbelief He here seems to refer.
68. — [^ I ask you.] This expression has occasioned some sur
prise, and called forth many remarks. It seems strange at first
sight, that a prisoner should talk of putting questions to his
judges. Major paraphrases the expression, "If I advance any arguments
to prove that I am the Messiah." He adds, " to interrogate was
a usual mode of argumentation among the Hebrews." (See Luke
XX. 7 ; xvii. 44.)
PeUioan paraphrases the passage, "If I enquire of you what
kind of Messiah is promised in Scripture, and ask you whether
the signs of Messiah appear sufSciently in me, you will not give
me an honest answer."
GiU renders it, " If I require an answer to the arguments prov
ing me to be the Messiah, or desire to know what objection can
be made to them, you will not answer me, or dismiss me though
I should appear to be the Messiah. You are resolved right or
wrong, to detain me in bonds and take away my life."

LUKE, CHAP. XXIII,

447

Heinsius mentions an opinion of some, that the Greek word
rendered " ask" might also be rendered " petition or supphcate."
This, however, would be a most undignified sense to put on the
words, and is utterly improbable.
C9. — [Hereafter...Son of man...right hand... God.] There is a plain
reference in tho.'-e words to the famous prophecy of Daniel. (Dan.
vh. 9-14.) , Our Lord evidently implies that He was the person
to whom that prophecy pointed, and that, although condemned by
the Jews, He would shortly be exalted to the highest position of
dignity in heaven. The Jews saw this at once, and prrx:eeded to
put the question of the next verse.
This, be it noted, is the last occasion on which our Lord ever
caUed Hhnself the " Son of man."
70. — [Art thou...Son of God.] It is very worthy of note here, that
our Lord in the preceding verse had caUed Himself the " Son of
man." His enemies in this question, ask Him if He is the " Son
of God." They did so, because His solemn saying about sitting
at God's right hand, showed them that He claimed to be the Mes
siah and very God.
[Ye say that I am.] It is almost needless to remark, that this
expression means, " Te say rightly that I am." Major gives
instances of a similar form of speech both in Greek and Latin
¦writers.

LUKE XXin. 1—12.

1 And the whole multitude of them
arose, and led him unto Pilate.
2 Aud they began to accuse him,
saying. We found this fellow pervei-t-
ing the nation, aud forbidding to give
tribute to Ciesar, saying that he him
self is Christ a King.
3 And Pilate asked bim, saying,
Art thou the King of the Jews ? And
he answered him and said, Tbou
sayest it.
i Then said Pilate to the Chief
Priests and to the people, I find no
fault in this man.
5 And they were tbe more fierce,
Baying, He stirreth up the people,
teaeiiing throughout all Jewry, be
ginning from Galilee to this place.
6 VFhen Pilate heard of Galilee,
he asked whether the man were a
Galilaaan. 7 And as soon as he knew that be
belonged unto Herod's jurisdiction,

be sent him to Herod, who himself
also was at Jerusalem at that time,
8 And when Herod saw Jesus, he
was exceeding glad : for bo was de
sirous to see him of a long season,
because he had heard many things
of him ; and he hoped to have seen
some miracle done by him.
9 Then he questioned with bim in
many words, ; but he answered him
nothing. 10 And the Chief Priests and
Scribes stood and vehemently accused
him. 11 And Herod -with bis men of war
set him at nought, and mocked him,
and arrayed bim in a gorgeous robe,
and sent him again to Pilate.
12 And the same day Pilate and
Herod were made friends together:
for before tbey were at enmity be
tween themselves.

448 EXPOSITORY THOUGHTS.
Let us observe, for one thing, in this passage, whatfalsb
accusations loere laid to our Lord Jesus Christ's charge.
We are told that the Jews accused Him of "perverting-
the nation, — forbidding to give tribute to Caesar, — and
stirring up the people." In all this indictment, we know,
there was not a word of truth. It was nothing but an
ingenious attempt to enlist the feeling of a Koman gov
ernor against our Lord.
False witness and slander are two favorite weapons of
the devil He was a liar from the beginning, and is still
the father of lies. (John viii. 44.) When he finds that
he cannot stop Grod's work, his next device is to blacken
the character of Grod's servants, and to destroy the value
of their testimony. With this weapon he assaulted
David : " False witnesses," he says, "did rise against me :
they laid to my charge things that I knew not." With
this weapon he assaulted the prophets. Elijah was a
" troubler of Israel !" Jeremiah was a man who " sought
not the welfare of the people but tbe hurt !" (Psalm
XXXV. 11 ; 1 Kings xviii. 17 ; Jer. xxxviii. 4.) With this
weapon he assaulted the apostles, Theywere "pestilent
fellows," and men who " turned the world upside down,"
(Acts xxiv. 5 ; xvii. 6,) With this weapon he assaulted
our Lord all through His ministry. He stirred up his
agents to call Him a gluttonous man and a winebibber,
a Samaritan and a devil (Luke vii. 34 ; John viii. 48.)
And here, in the verses before us, we find him plying
his old weapon to the very last. Jesus is arraigned before
Pilate upon charges which are utterly untrue.
The servant of Christ must neverbe surprised if he nas
to drink of the same cup with his Lord. When He -vyha

449
was holy, harmless, and undefiled, was foully slandered,
who can expect to escape ? " If they called tbe master
of tbe house Beelzebub, how much more will they call
them of his household ?'^ (Matt, x, 25.) Nothing is too
bad to be reported against a saint. Perfect innocence
is no fence against enormous lying, calumny, and mis
representation. The most blameless character will not
secure us against false tongues. We must bear the trial
patiently. It is part of the cross of Christ. We must
sit still, lean back on God's promises, and believe that
in tbe long run truth will prevail. " Rest in the Lord,"
says David, " and wait patiently for Him." — " He shall
bring forth thy righteousness as the light, and thy judg
ment as the noonday." (Psalm xxxvii. 6, 7.)
Let us observe, for another thing, in this passage, the
strange and mingled motives lohich influence the hearts
of unconverted great men. We are told that when our
Lord was sent by Pilate to Herod, king of Galilee,
"Herod was exceeding glad ; for he was desirous to see
him of a long season, because he had heard many things
of him ; and he hoped to have seen some miracles done
by him."
These words are remarkable. Herod was a sensual,
worldly man, — the murderer of John the Baptist,— .na
man living in foul adultery with his brother's wife. Such
a man, we might have supposed, would have had no de
sire to see Christ. But Herod had an uneasy conscience.
The blood of God's murdered saints, no doubt, rose often
before his eyes, and destroyed his peace. The fiime of our
Lord's preaching and miracles had penetrated even into
his court. It was said that another witness against sin

450" EXPOSITOEY THOUGHTS.
had risen up, who was even more faithful and bold than
John the Baptist, and who confirmed his teaching by
works which even the power of kings could not perform.
These rumors made Herod restless and uncomfortable.
No wonder that his curiosity was stirred, "and he "de
sired to see Christ."
It may be feared that there are many great and rich
men like Herod in every age of the church, men without
God, without faith, and living only for themselves. They
generally live in an atmosphere of their own, flattered,
fawned upon, and never told the truth about their souls, —
haughty, tyrannical, and knowing no will but their own.
Yet even these men are sometimes conscience-stricken
and afraid. God raises up some bold witness against
their sins, whose testimony reaches their ears. At once
their curiosity is stirred. They feel " found out," and
are ill at ease. They flutter round his ministry, like the
moth round the candle, and seem unable to keep away
from it, even while they do not obey it. They praise
his talents and openly profess their admiration of his
power. But they never get any further. Like Herod,
their conscience produces within them a morbid curiosity
to see and hear God's witnesses. But, like Herod, their
heart is linked to the world by chains of iron. Tossed
to and fro by storms of lust or ungovernable passions,
they are never at rest while they live, and after all their
fitful struggles of conscience, they die at length in their
sins. — This is a painful history. But it is the history of
many rich men's souls.
Let us learn from Herod's case to pity great men.
With al] their greatness and apparent splendor, they

LUKE, CHAP. XXIII. 451
are often thoroughly miserable within. Silks and satins
and ofidcial robes, often cover hearts which are utter
strangers to peace. That man knows not what he is
wishing, who wishes to be a rich man. — Let us pray for
rich men, as well as pity them. They carry weight in the
race for eternal life. If they are saved, it can only be
by the greatest miracles of God's grace. Our Lord's
words are very solemn, " It is easier for a camel to go
through the eye of a needle than for a rich man to en
ter the kingdom of God." (Matt. xix. 24.)
Let us observe, finally, in this passage, how easily and
readily unconverted men can agree in disliking Christ.
We are told that when Pilate sent our Lord a prisoner
to Herod, " the same day Pilate and Herod were made
friends together ; for before they were at enmity between
themselves." We know not the cause of their enmity.
It was probably some petty quarrel, such as will arise
among great as well as small. But whatever the cause
of enmity, it was laid aside when a common object of
contempt, fear, or hatred was brought before them.
Whatever else they disagreed about, Pilate and Herod
could agree to despise and persecute Christ.
The incident before us is a striking emblem of a state
of things which may always be seen in the world. Men
of the most discordant opinions can unite in opposing
truth. Teachers of the most opposite doctrines can make
common cause in fighting against the Gospel. In the
days of our Lord, the Pharisees and the Sadducees
mio-bt be seen combining their forces to entrap Jesus of
Nazareth and put Him to death. In our own times we
sometimes see Romanists and Socinians — infidels "and

452 EXPOSITORY THOUGHTS.
idolaters— worldly pleasure-lovers andT)igoted ascetics,
— the friends of so-called liberal views and the most de
termined opponents of all changes — all ranked together
against evangelical religion. One common hatred binds
them together. They hate the cross of Christ. To use
the words of the apostles in the Acts : " Against thy
holy child Jesus, whom thou hast anointed, both Herod
and Pontius Pilate, with the Gentiles, and the people
of Israel, are gathered together," (Acts iv. 27.) All hate
each other very much, but all hate Christ much more.
The true Christian must not count the enmity of the
world a strange thing. He must not marvel, if like
St. Paul at Rome, he finds the way of life, a " way every
where spoken against," and if all around him agree in
disliking his religion. (Acts xxviii. 22.) If he expects
that by any concession he can win the favor of man, he
will be greatly deceived. Let not his heart be troubled.
He must wait for the praise of God. The saying of his
Master should often come across his mind : " If ye were
of the world, the world would love his own ; but because
ye are not of the world, but I have chosen you out of
the world, therefore the world hateth you." (John xv. 19.)
Notes. Luke XXIIL 1—12.
1. — [Unto Pilate] PUate was the Eoman governor of Judsea,
Without him the Jews had no power to put our Lord to death.
The mere fact that they were obliged to apply publicly to a foreign
ruler for the carrying out their murderous plan, was a striking
proof that the "sceptre had departed from Judah," and the time
of Messiah had come. (Gen. xlix. 10.)
2. — [Perverting. ..forbidding to give tribute.] The duplicity and
dishonesty of this charge are evident. When the enemies of
our Lord wanted to bring Him into disfavor with the Jews,
they had asked Him " if it was lawful to pay tribute unto Caesar.''
(Luke XX. 22.) But now when they want to make Him out on

LUKE, CHAP. xxm. 453
ofiender at the bar of the Roman governor, they charge Him with-
forbidding to give tribute to Csesar the Eoman emperor. The
falseness of tiie charge is as striking as its dishonesty.
- 3. — [Thou sayest it!] . This is tiie remarkable saying which St. Paul
refers, to, when he tells TimoQiy that our Lord " before Pontius
Pilate witnessed a good confession." (I Tim. vi, 13.) But we
must remember that St. Luke only reports a portion of what our
Lord said. The Gospel of St. John contains other particulars
which are not reported here, (John xviii. 28-38.)
4. — [I find no fault in this man.] It is clear that Pilate said this after
the conversation with our Lord, reported by St. John, and after
satisfying himself that He claimed no temporal kingdom, and was
not such a King as would interfere with the Eoman authority.
He had in particular heard our Lord's words, " My kingdom is not
of this world." (John xviii. 36.)
5.— [They were the more fierce.] The Greek word so translated, means
literally, " they grew more strong, more violent, more urgent, —
persisted in their accusation."
7. — [He sent him to Herod.] This Herod was Herod Antipas, the
same Herod who put to death John the Baptist. He was son of
Herod the Great, who caused all the chUdren under two years of
age to be murdered at Bethlehem, and uncle of Herod Agrippa,
who slew James the apostle with tiie sword, and would have slain
Peter if he had not been miraculously dehvered from prison.
The family of the Herods was Idumaaau. They were all de
scended from Esau, the father of Edom. This circumstance is note
worthy, when we see their unceasing enmity against Christ and
His people. The seed of Esau seems to carry on the old enmity
against the seed of Jacob.
8. — [Exceeding glad...desirous to sec.heard many things, Sc] The
expressions in this verse are very remarkable. They bring before
us the fearful history of Herod's sins, and throw hght on the power
of conscience. Herod had not forgotten John the Baptist and his
testimony. Moreover he had probably heard much about our
Lord from his steward Ohuza, whose wife Joanna was one of our
Lord's disciples. (Luke viu. 3.)
9. — [He answered him nothing.] It is probable that it would have
been useless to answer Herod's questions. Herod had heard the
truth often from John the Baptist's mouth. What he wanted was
not more knowledge, but a heart and a wiU to act upon what he
knew.
I0:^[17ie chief priests and scribes stood.] It is clear that these
bitter enemies of our Lord followed Him from place to place,
and from court to court with their accusations. The great ad-
'- ditional fatigue whioh this going backwards and forwards from

454 EXPOSITORY THOUGHTS.
one ruler to another must have entaUed on our Lord, should be re-
menibfered in estimating the whole amount of His sufferings.
IL — [With his men of war.] The Greek word so rendered, means
hterally,.," his armed force," or "guards." Of course we cannot
suppose that Herod had a large army with him. The soldiers
around him were only his body guard or escort.
[Set him at nought...mocked...gorgeous robe.] It is evident that
Herod regarded our Lord as httle better than a foohsh, fanatical
and contemptible person, — a person to be mocked and ridiculed,
but not to be feared. The gorgeous or shining robe put on Him,
was probably such as candidates for high office used to wear. It
was intended to ridicule His supposed claim to be a king, and to
show that Herod thought it absurd. Thus was our Lord made a
scorn of men, and the outcast of the people. (Psalm xxiL 6.)
[Sent him again to Pilate.] It is worthy of remark that we are
specially told that neither the ruler of GalUee, nor the ruler of Ju
daea, could find any fault in our Lord. In GalUee most of His
miracles had been wrought, and much of His time spent. Tet the
ruler of Gahlee had nothing to lay to His charge. He was to be
crucified as " a lamb 'without blemish or spot."
12. — [Pilate and Herod were made friends.] It is doubtless true that
neither Pilate nor Herod were afraid of Christ, or were animated
by any special feeling of hatred towards Him personaUy, But it
is no less true that they agreed in despising Him, and insulting .
Him, and were utterly unbelieving as to His claim to faith and re
spect. Their reconciliation therefore on the occasion of His trial,
is a fact that is very significant and instructive.
It is certain that the circumstance struck the apostles very much.
They regarded it as a fulfilment of part of the second Psalm.
They mentioned in prayer to God the union of Pilate, Herod, and
the Jews against their Master. See Acts iv. 23-30.
I mention this, because there is a disposition in some quarters,
now-a-days, to deny the significance of the reconcihation of Pi^
late and Herod, and the correctness of the lesson commonly drawn
from it. The comment of the Holy Ghost on the transaction out
weighs aU the reasonings of man.
Theophylact remarks on this verse, that " It is matter of shame
to Christians, that while the devil can persuade wicked men to lay
aside their enmities, in order to do harm, Christians cmnot evea
keep up friendship in order to do good."

LUKE, CHAP. XXIIL

455

LUKE XXIIL 13—25.

18 And Pilate, when he had called
together the Chief Priests and tbe
rulers and the people,
14 Said unto them. Ye have brought
this man unto me, as one tbat per-
verteth the people : and, behold, I,
having examined him before you,
have found no fault in this man
touching those things whereof ye
accuse him ;
15 No, nor yet Herod : for I sent
you to him ; and, lo, nothing worthy
of death is done unto bim,
16 I will therefore chastise him,
and release him.
17 (For of necessity be must release
one unto them at the feast. )
18 And tbey cried out all at once,
saying. Away with this man, and re
lease unto us Barabbas :
19 (Who for a certain sedition made

in the city, and for murder, was caB4
into prison.)
20 Pilate tlierefore willing to re
lease Jesus, spake again to thera.
21 But they cried, saying, Crucify
Mm, crucify him.
22 And he said unto them the third
time. Why, what evil bath he done ?
I have found no cause of deat'a iu
bim : I will therefore chastise him,
and let hi/rn go.
23 And they were instant with loud
voices, requiring that he might be
crucified. And the voices of them
and of tbe Chief Priests prevailed.
24 And Pilate gave sentence thai
it should be as they required.
25 And he released unto them him
that for sedition and murder was oast
into prison, whom they had desired ;
but he delivered Jesus to their wUl.

We should observe, for one thing, in this passage, what
striking testimony was borne to our Lord Jesus Christ's
perfect innocence by His judges.
We are told that Pilate said to the Jews, " Ye have
brought this man unto me as one that perverteth the
people : and behold I, having examined him before you,
have found no fault in this man touching those things
whereof ye accuse him : no, nor yet Herod." The Ro
man and the Galilaean governors were both of one mind.
Both agreed in pronouncing our Lord not guilty of the
things laid to His charge.
There was a peculiar fitness in this public declaration
of Christ's innocence. Our Lord, we must remember,
was about to be offered up as a sacrifice for our sins. It
was meet and right that those who examined Him should
formally pronounce Him a guiltless and blameless person.
It was meet and right that the Lamb of God should be
found bv those who slew Hira " a Lamb without blemish

456 EXPOSITOEY THOUGHTS.
and without spot." {1 Pet. i. 19.) Tho over-ruling hand
of God so ordered the events of His trial, that jeven
when His enemies were ju,dges, they could find no fault
and prove nothing against Him.
The circumstance before us may seem of trifling mo
ment to a careless Bible reader. It ought however to
commend itself to the heart of every well-instructed
Christian. We ought to be daily thankful that our
great Substitute was in all respects perfect, and that our
Surety was a complete and faultless Surety. — What child
of man can count the number of his sins ? We leave
undone things we should do and do things we ought not
to do, every day we live. But this must be our comfort,
tbat Christ the Righteous has undertaken to stand in
our place, to pay the debt we all owe, and to fulfil the
law we have all broken. He did fulfil that law com
pletely. He satisfied all its demands. He accomplished
all its requirements. He was the second Adam, who
had " clean hands and a pure, heart," and could there
fore enter with boldness into God's holy hill. (Psalm
xxiv. 4.) He is the righteousness of all sinners who be
lieve in Him, (Rom, x, 4,) In Him all believers are
counted perfect fulfiUers of the law. The eyes of a holy
God behold them in Christ, clothed with Christ's perfect
lighteousness. For Christ's sake God can now say of
the believer, " I find in him no fault at all.''
Let us learn for another thing, in this passage, hoio
thoroughly the Jews took on themselves the whole fespon-
sibility of our Lord Jesus Christ's death. We are told
that when Pilate was " willing to release Jesus," the Jews
"cried, saying, crucify him, crucify him \" Again, we

LUKE, cpiAP, xxm. 457
are told that " they were instant with loud voices, re
quiring tiiat ho might be crucified."
This fact in the history of our Lord's passion deserves
particular notice. It shows the strict accuracy of the
words of the apostles in after times, when speaking of
Christ's death. They speak of it as the act of the Jew
ish nation, and not of the Romans. "Ye killed the
Prince of life," says Peter to the Jews at Jerusalem,
" Ye slew and hanged him on a tree." (Acts iii. 15 ; iv.
30.) '¦' The Jews have both killed the Lord Jesus and
their own prophets," says Paul to the Thessalonians.
(1 Thess. ii. 15.) So long as the world stands the fact
before us is a memorial of man's natural hatred against
God. When the Son of God came down to earth and
dwelt among His own chosen people, they despised Him,
rejected Him, and slew Him.
The fearful responsibility which the Jews took on
themselves in the matter of our Lord's death was not
forgotten by God. The righteous blood which they shed
has been crying against them as a people for eighteen
hundred years. Scattered all over the earth, wanderers
among the nations, without a land, without a government,
without a home, the Jews show to this day that their
own words have been terribly fulfilled. The blood of the'r
slain Messiah " is upon them and upon their children."
They are a standing warning to the world that it is a
fearful thing to reject the Lord Christ, and that the nation
which speaks stoutly against God, must not be surprised
if God deals with it according to its words. Marvellous
indeed is the thought that there is mercy in store for
Israel, notwithstanding all its sins and unbelief! The

458 EXPOSITORY THOUGHTS.
nation which pierced and slew Him, shall yet look U
Him by faith and be restored to favor. (Zech. xii. 10.)
We should observe, lastly, in this passage, the remark
able circumstances connected with the release of Barabbas.
We are told that Pilate " released him that for sedition
and murder was cast into prison, whom the Jews had
desired ; but delivered Jesus to their will." Two persons
were before him, and he must needs release one of the
two. The one was a sinner against God and man, a
malefactor stained with many crimes. The other was the
holy, harmless, and undefiled Son of God, in whom there
was no fault at all. And yet Pilate condemns the
innocent prisoner and acquits the guilty ! He orders
Barabbas to be set free, and delivers Jesus to be crucified.
The circumstance before us is very instructive. It
shows the bitter malice of the Jews against our Lord.
To use the words of St. Peter, " They denied the holy
one and the j list, and desired a murderer to be granted
to them." (Acts iii, 14.) It shows the deep humiliation
to which our Lord submitted, in order to procure our re
demption. He allowed Himself to be reckoned lighter
in the balance than a murderer, and to be counted moro
guilty than the chief of sinners !
But there is a deeper meaning yet beneath the circum
stance before us, which we must not fail to observe.
The whole transaction is a lively emblemof that wondrous
exchange that takes place between Christ and the sinner,
when a sinner is justified in the sight of God. Christ
has been made " sin for us who knew no sin, that we mighj
be made the righteousness of God in Him." (2 Cor. v.
21.) Christ the innocent has been reckoned guilty before--

LUKE, CHAP. XXIIL 459
God, that we the guilty might be reckoned innocent, and
be set free from condemnation.
If we are true Christians, let us daily lean our souls
on the comfortable thought that Christ has really been
our Substitute, and has been punished in our stead. Let
us freely confess that, like Barabbas, we deserve death,
judgment, and hell. But let us cling firmly to the
glorious truth that a sinless Saviour has suffered in our
stead, and that beheving in Him the guilty may go free.
Notes, Lttke XXIIL 13—25.
IS. — [He had called together.] This expression seems to denote a
general gathering of the leading persons among the Jews, in or
der that the declaration of our Lord's innocence might be as pub"
lie and unmistakeable as possible. It made it impossible for the
Jews afterwards to deny that the Eoman governor found our Lord
" not guUty."
14. — [Have found no fault] Burgon remarks here, that we ought
to notice, "how many and what various persons bear testimony
to the innocence of the Holy One, — Pilate, Herod, PUate's wife,
Judas Iscariot, the thief on the cross, and the centurion," who su
perintended the crucifixion. We cannot doubt that this was spe
cially overruled and ordered by the providence of God.
15. — [Nothing worthy of death is done unto him.] There seems no
doubt that these words would have been better rendered, " nothing
worthy of death has been done by him." This is the opinion of
Scholefield, Major, and Alford. Compare Acts xxv. 11, 25; xxvi.
31.
16. — [Chastise.] This means "chastise by scourging." Doddridge'
paraphrases the verse, " When I have chastised Him by scourging,
,which -wUl be an admonition to Hira for the future not to use
those -wUd and enthusiastical expressions, which have given so
much umbrage and suspicion, I wiU let Him go." Pilate appears
to have hoped that by this comparatively slight punishment of
one whom he regarded as a harmless fanatic, he .should satisfy the
Jews.
17_ — ^Qf necessity he must release one] Major remarks, " By whom
or at what time this practice originated, is not determined. The
most probable opinion is that it was introduced by the EoraaEs,.
and perhaps by Pilate, at the beginning of his government, in or
der to gratify the Jewish people."

460 EXPOSITORY THOUGHTS.
18.— [Barabbas.] I am quite unable to receive the opinion held by
- some, that the scape-goat in the Jewish law was a type of Barab-
ba-s. I believe that the scape-goat was a type of Christ rising
again, and not of Christ crucified, Barabbas was a type of tiie
siimer deserving judgment and yet set free.
2fi. — [ WiUing to release Jesus.] Pilate's desire to acquit our Lord and
set Him free, coupled with his great desire to please the Jews and
get the praise of man, is a striking picture of the slavery to which
a great man without principle may be reduced.
21. — [Crucify him.] Crucifixion was not only the most painful, but
the most ignominious and disgraceful death to which a person
could be sentenced. Bishop Pearson remarks, "By the ignominy ¦
of this punishment, we are taught how far our Saviour descended
for us, that whUe we were slaves, and in bondage unto sin. He
might redeem us by a servile death,"
22. — [The third time.] Pilate's thrice repeated declaration of our
Lord's innocence is deserving of notice. Bishop Pearson remarks,
"It was thought necessary to include the name of PUate in the
creed, as of one who gave a most powerful external testimony to
the certainty of our Saviour's death, and the innocency of his life.
He did not only profess, to the condemnation of the Jews, that-
he found nothing worthy of death in Christ ; but left the same
written to the GentUes of the Eoman empire. Two ways he is
related to have given most ample testimony to the truth, first by
an express written to Tiberius and by liim presented to the sen
ate, and secondly by records written in tables of aU things of mo
ment which were acted in his government." Por this last state
ment Pearson gives the authority of TertuUian, Eusebius, and^
Justin Martyr.
23. — [They were instant] This is the same Greek word that is trans
lated " pressed upon him" in Luke v. 1, and " lay upon us" in Acts
xxvii. 20.
2^.— [Tliat ii should be as .they required.] These words would have
been rendered more hterally " that their request should be."
25. — [To their wiV,!] This means " the wiU of the Jews.'' Let it be
noted here, and throughout St, Luke's account of our Lord's pas
sion, how much less he says of the things done by the Eoman
soldiers, than either Matthew, Mark, or John. The reason is sim
ple. St. Luke wrote specially for the use of the GentUe Chris
tians. He desired to keep before their minds prominently, that
though our Lord was crucified under Pontius Pilate, the persons
most to blame for His death were not Gentiles but Jews.

LUKE, CHAP, XXIII,

461

LUKE XXIIL 26-38.

26 Andas they led him away, they
laid hold upon one Simon, a Cyren
ian, eoming out of the country, and
on him they laid tbe cross, that he
might bear ii after Jesus.
27 And there followed him a great
' company of people, and of women,
which also bewailed aud lamented
him. 28 But Jesus turning uuto them,
said. Daughters of Jerusalem, weep
not for me, but weep for yourselves,
and for your children.
29 For, behold, the days are Dom
ing, in the whioh they shall say.
Blessed are the barren, and the
wombs tbat never bare, aud tbe paps
which never gave suck.
30 Theu shaU tbey begin to say to
the mountains, Fall on us ; and to
the bills, Cover us.
31 For if they do these things in a
green tree, what shall be done in the
dry ?
32 And there were also two other,

malefactors, led with him, to bo put
to death.
33 And when tbey were oome to tbe
place, which is called Calvary, there
they crucified bim, and the malefiio-
tors, one on the right hand, and the
other on the left.
Si Then said Jesu3,Fatber, forgive
them ; for they know not what they
do. And they parted his raiment,
and east lots.
35 And the people stood behold
ing. And the rulers also with them
derided him, saying, He saved others;
let him save himself, if he be Christ,
the chosen of God.
36 And the soldiers also mocked
him, coming to him, aud ofi'ering
him vinegar,
87 And saying, If thou be the king
of tiie Jews, save thyself.
38 And a superscription also was
written over him in letters of Greek,
and Latin, and Hebrew, THIS IS
THE KING OF THE JEWS.

We ought to notice, in this passage, our Lord's words
of prophetical warning. We read that he said to the
women who followed Him, as He was being led awa.y to
Calvary, " Weep not for me, but for yourselves. For,
behold, the days are coming, in the which they shall say.
Blessed are the barren, and the wombs that never bare,
and the paps which never gave suck."
These words must have sounded peculiarly terrible to
the ears of a Jewish woman. To her it was always a
disgrace to be childless. The idea of a time coming
when it would be a blessing to have no children, must
have been a new and tremendous thought to her mind.
And yet within fifty years this prediction of Christ was
Hterally fulfilled ! The siege of Jerusalem by the Eoman
army under Titus, brought down on all the inhabitants
of the city the most horrible sufferings from famino and

462 EXPOSITORY THOUGHTS.
pestilence that can be conceived. Women are reported .
to have actually eaten their own children during the
siege for want of food. Upon none did the last judg
ments sent upon the Jewish nation fall so heavily as
upon the wivies, the mothers, and the little children.
Letus beware of supposing that the Lord Jesus holds
out to man nothing but mercy, pardon, love, and for
giveness. Beyond all doubt He is plenteous in mercy.
There is mercy with Him like a mighty stream. He " de
lighteth in mercy." But we must never forget that there
is justice with Him as well as mercy. There are judg
ments preparing for the impenitent and the unbelieving.
There is wrath revealed in the Gospel for those who
harden themselves in wickedness. The same cloud which
was bright to Israel was dark to the Egyptians. The
same Lord Jesus who invites the laboring and heavy-
laden to come to Him and rest, declares most plainly
that unless a man repents he will perish, and that he
who believeth not shall be damned. (Luke xiii, 3 j
Mark xvi, 16,) The same Saviour who now holds out
His hands to the disobedient and gainsaying, will come
one day in flaming fire, taking vengeance on those
that know not God and obey not the Gospel, (2 Thess.
i. 8,) Let these things sink down into our hearts.
Christ is indeed most gracious. But the day of grace
must come to an end at last. An unbelieving world
will find at length, as Jerusalem did, tbat there is judg
ment with God as well as mercy. No wrath will fall so
heavily as that which has been long accumulating and
heaping up.
We ought to notice, for another thing, in this passage,

LUKE, CHAP. XXIIL 463
our Lord's words of gracious intercession. We read that
when He was crucified. His first words were, " Father,
forgive them, for they know not what they do." His
own racking agony of body did not make Him forget
others. The first of His seven sayings on the cross was a
prayer for the souls of His murderers. His prophetical
office He had just exhibited by a remarkable prediction.
His kingly office He was about to exhibit soon by open
ing the door of paradise to the penitent thief. His priestly
office He now exhibited by interceding for those who
crucified Him. " Father," He said, " forgive them."
The fruits of this wonderful prayer will never be fully
seen until the day when the books are opened, and the
secrets of ail hearts are revealed. We have probably
not the least idea how many of the conversions to God
at Jerusalem which took place during the first six months
after the crucifixion, were the direct reply to this marvel
lous prayer. Perhaps this prayer was the first step
towards the penitent thief's repentance. Perhaps it waa
one means of affecting the centurion, who declared our
Lord " a righteous man," and the people who " smote
their breasts and returned." Perhaps the three thousand
converted on the day of Pentecost, foremost, it may be
at one time among our Lord's murderers, owed their
conversion to this very prayer. — The day will declare
it. There is nothing secret that shall not be revealed.
This only we know, that " the Father beareth the Son
alway." (John xi. 42.) We may be sure that this won
drous prayer was heard.
Let us see in our Lord's intercession for those who
crucified Him, one more proof of Christ's infinite love to

464 EXPOSITORY THOUGHTS. ¦
sinners. The Lord Jesus is indeed most pitiful, most
compassionate, most gracious. None are too wicked for
Him to care for. None are too far gone in sin for his
almighty heart to take interest about their souls. He
wept over unbelieving Jerusalem. He heard the prayer
of the dying thief. He stopped under the tree to call
the publican Zaccb^us. He came down from heaven to
turn the heart of the persecutor Saul. He found, time
to pray for His murderers even on the cross. Love like
this is a love that passeth knowledge. The vilest of sin-^
ners have no cause to be afraid of applying to a Saviour
like this. If we want warrant and encouragement to
repent and believe, the passage before us surely, supplies
enough. Finally, let us see in our Lord's intercession a striking
example of the spirit wliich should reign in the hearts of
all His people. Like Him, let us return good for evilT"
and blessing for cursing. Like Him, let us pray for those
who evil entreat us and persecute us. The pride of our
hearts may often rebel against the idea. The fashion of
this world may call it mean-spirited to behave in such a
way. But let us never be ashamed to imitate our divine
Master. The man who prays for his enemies shows the
mind tbat was in Christ, and will have his reward.
Notes. Luke XXIIL 26—38.
26. — [As they led him away, Sc] Let it be noted, that St. Luke
says nothing about the cruel treatment which our Lord received
from the Eoman soldiers, after PUate had condemned Him. His
Gospel was specially written for the Gentiles, and he purposely
passes over the conduct of the Gentiles at this particular stage of
our Lord's passion.
I cannot admit the justice of Alford's remark on this verse.
He says, " The break between tiie 25th and 26 th verses '.s harsh

LUKE, CHAP. XXIIL 465
in the extreme, and if Luke had .iny materials wherewith to fiU it -
up, I have no doubt he would have done so." I deeply regret the
tendency of this remark. I beheve that St. Luke was entirely
guided by the Holy Ghost, both in the details which he omits and
the details which he inserts. And I beheve that the omission of
any details of Christ's passion between the condemnation and the
going forth to Calvary, was advisedly and wisely ordered, in order
to meet the prejudices of GentUe readers.
[They lay hold upon one Simon, Sc] It would appear that our
Lord carried the cross Himself untU He was exhausted, and that
after this Simon was pressed into the service of carrying it by the
soldiers. Nothing certain is known about this Simon, although tbe men
tion of his sons, Alexander and Eufus, by St. Mark, (Mark xv.
21), would lead us to suppose that he was a disciple of Christ
when the Gospels were written, whatever he was at the time of
the crucifixion. Cornelius h Lapide mentions several traditions
concerning Simon and his sons, which are not worth repeating.
27. — [A great company of people and of women.] Who these were
we are not told. Some commentators think they were disciples
and friends of Christ. Most think that tiiey were persons who
were moved to pity by the sight of an innocent person suffering,
but had no sense of their own sins, and no fait'n in Christ.
"Melting affections," says Burkitt, "are not infallible marks of
grace, even when they proceed from a sense of Christ's sufferings."
This last opinion seems most probable, when we consider the tenor
of the next two verses.
Burgon quotes a remark, " that no woman is mentioned as
speaking against our Lord in His hfe, or having a share in His
death. On the contrary. He was anointed by a woman for His
burial ; — women were the last at His grave and tbe first at His
resurrection : — ^to a woman He first appeared when He rose again ;
— women ministered to His wants ; — women bewaUed and la
mented Him ; — a heathen woman interceded for His life with her
husband, PUate ; — and, above aU, of a woman He was born.'-'
28. — [Daughters of Jerusalem!] This expression helps the theory
that the people who accompanied our Lord to Calvary were not
disciples. We have no account in the Gospels of any women of
Jerusalem who believed.
[ Yourselves and your children.] Let it be noted, that many of
the women to whom our Lord here spoke, might easily have been
living forty years after, when Titus 'took Jerusalem.
29. — [The days are coming, Sc] These " days" me.-m the period of
the last wars between the Jews and the Eomans, and 'In particular
the siege of Jerusalem.

466 EXPOSITOEY THOUGHTS.
30. — [To say to the mowntains...to the hills, Sc] The expressions of
this verse are figurative and parabohcal. They signify the intense
misery and distress, and the desperate helplessness-of aU who would
be found inside Jerusalem during its siege. See Isai, h. 19, Heb.
X. 8. Eev. vi. 16.
Some have seen a reference in the words to the caverns and ex
cavations in the rocks under Jerusalem, in which many of the Jews
took refuge when the city was taken,
31. — [A green tree...the dry.] The common opinion of all the best
conimentators is, that our Lord here contrasts Himself and the
Jewish nation. " If the Eomans practise such cruelties on me,
who am a green tree, and the very source of life, what will they
do one day to your nation, which is like a barren, withered trunk,
dead in trespasses and sins?"
Bengel maintains that the "green tree" here represents the
young, strong, and healthy, — and the " dry tree" the old, feeble,
and barren. In support of this view he quotes a passage from
Josephus, describing how the Eomans, after Jerusalem was taken,
slew the old and feeble Jews, but shut up in confinement those
who were vigorous and serviceable. In this opinion, however,
Bengel stands almost alone.
32, — [Malefactors led with him.] This, let it be noted, was a hteral
fulfilment of Isaiah's prophecy, that Messiah was to be "num
bered with the transgressors," (Isai, liii. 12.)
33. — [The place which is called Calvary.] The reason why this place
was so called is not known with certainty, and has given rise to
many conjectures.
. Origen, TertuUian, Athanasius, Epiphanius, Augustine, CyrU,
and others, according to Cornehus a Lapide, hold the absurd opin
ion that Calvary was the place where Adam was buried.
Jerome, Bede, Jansenius, and otiiers, hold that Calvary was a
place where criminals were executed, and sometimes beheaded,
and where sculls and bones of dead men were consequently lying
abqpt. Some have thought that Calvary was a bare, rocky hUl, not
unlike a scuU in shape and appearance, and that hence arose its
name. Let it be noted, that at the time when our Lord was crucified.
Calvary was outside the waUs of Jerusalem. It was meet and
right that our Lord, as the great sacrifice for sin, should suffer
without the gate. (Heb. xiii. 12.) At the present day, the place
commonly supposed to have been Calvary is within the waUs of
Jerusalem. The common opinion that Calvary was a mount or hiU is, at
any rate, destitute of any foiadation in Scripture. AU the foiu

LUKE, CHAP. xxin. 467
Gospel-writers speak of it as " a place." Not one of them calls it
a " mount"
?4. — [Father, forgive them.] These words were probably spoken
while our Lord was being naUed to the cross, or as soon as tho
cross was reared up on end. It is worthy of remark that as soon
as the blood of the Great Sacrifice began to flow, the Great High
"Priest began to intercede.
Let it be noted, that during the six hours in which, our Lord
was on the cross. He showed that He possessed fuU power as the
Son of God, and that though He suffered, His sufferings were
voluntarily undertaken. As King and Prophet He opened the
gates of life to the penitent thief, and foretold his entrance into
Paradise. As Priest, He intercedes, in the words before us, for
those who crucified Him.
[They know not what they do.] The principle involved in this
saying deserves notice, and requires fencing with two preliminary
remarks. On the one hand, we must beware of supposing that ignorance
is not blameworthy, and that ignorant persons deserve to be for
given their sins. At this rate ignorance would be a desirable
thing. All spiritual ignorance is more or less culpable. It is part
of man's sin, that he does not know better than he does. His not
knowing God is only part of his guilt.
On the other hand, we cannot fail to observe in Scripture that
sins of ignorance are less sinful before God than sins of knowledge,
and that no case is apparently so hopeless as that of the man who
sins 'wilfully against hght.
Our Lord's meaning in the words before us appears to be that
those who crucified Him did not at the time know the full amount
of the wickedness they were committing. They knew that they
were crucifying one whom they regarded as an impostor. They
did not know that they were actuaUy crucifying their own Mes-
dah, the Son of God. — This is what St. Peter distinctly asserts,
" I wot that through ignorance ye did it." (Acts iii. 17.) So also
St. Paul says, " Had they known it, they would not have crucified
the Lord of glory." (1 Cor. ii. 8.) To use the words of GiU on
this place, our Lord " does not mention the ignorance of those He
prays for as a plea for pardon, but as a description of their state."
As Clarke observes, " If ignorance does not excuse a crime, at
least it diminishes the intensity of it."
The question naturaUy arises, " Who were those for whom our
Lord prayed ?" — I cannot, as some do, confine His prayer to the
Eoman soldiers who naUed Him to the cross. I rather regard it
as applying also to the great bulk of the Jewish people who were
standing by, and aiding and abetting His crucifixion. They
were niere tools in the hands of the leafing Scribes and Phaii-

468 EXPOSITORY THOUGHTS.
sees. They were blindly led by bhnd teachers. They did not
reaUy know what they were doing.
Whether our Lord included the Chief Priests and Scribes, An
nas and Caiaphas and their companions, who bad heard His de
claration that He was the Christ, and yet formally rejected and
condemned Him, I think more than doubtful. I beheve they were
given over to judicial bhndness, and most of them probably per
ished in their sins. We never read of any of them being con
verted. The priests who were " obedient to the faith;" (Acts vi.
7,) were probably of a different party from those who condemned
Christ. Let it be noted, that the union of clear head-knowledge of
Christ with -wUful heart^rejection of Him, is the nearest approach
that can be made to a definition of the unpardonable sin. St.
Paul seems to teach this in the sixth chapter of Hebrews. Above
all, he seems to point to this when he says of himself, " I obtained
mercy, because I did it ignorantly in unbelief." (I Tiin. i. 13.)
[Parted his raiment and cast lots.] Let it be noted here, that
our Lord was evidently crucified naked. The shame and unseem-
hness of such a posture in death, must doubtless have added much
to the misery of the punishment of crucifixion.
The literal fulfilment of the twenty-second Psalm in this verse
and in the following one, ought to be carefuUy observed. (Psahn
xxii. 17, 18.) The prophecies about Christ's first advent to suffer
were fulfiUed and accomplished in every word. In Uke manner,
and by analogy, we are justified in expecting u, literal fulfilment
of every word in the prophecies of Christ's second advent to reign
in glory.
35. — [He saved others; lei hiin save himself, if he he Christ] The
utter blindness of the Jewish nation on the subject of Messiah's
sufferings is a very remarkable fact. To us those sufferings appear
most plainly foretold by David, Daniel, and Isaiah (Psalm xxii.
Dan. ix. Isai. liii.), and most plainly prefigured and typified hj all
the sacrifices of the Mosaic law. Tet the Jewish teachers of our
Lord's time could not see them. The idea of Messiah " saving-
others" by His own death seems never to have entered into their
minds. The words before us are a striking proof of the blindness
of the rulers. They might have been told most truly, " Because
this person before you is Christ, He does not save Himself; and
He does not save Himself in order that He may save others."
37. — [If thou hc.King of the Jews...save thyself] The difference
between the mockery of the Jewish rulers and of the soldieis
ought to be noticed. The Jews mocked our Lord as a helpless
" Christ," or Messiah unable to save Himself, and therefore unfit
to be a Saviour of Israel.T— The ignoru.nt Gentile soldiers, on the
conti'ary, mocked Him as a helpless "King of the Jews," without

LUKE, CHAP. XXIII. 469
a cro-wn, a kingdom, or an army, and therefore only fit to be ridi
culed, — The Jew scoffed at His claim to be called the Messiah.
The Gentile scoffed at His claim to be regarded as a king. The
cross and the apparent weakness, were, as usual, the stumbhng-
stone in both cases.
38. — [A superscription... Gj'ee7c...Latin...JBehreiv.] All careful readers
of the Bible must have observed that the superscription placed
over our Lord's head on the cross is variously given by the Gos
pel-writers. Each one reports it in a manner shghtly different
from the other three. This apparent discrepancy has given rise to
various explanations.
In order to solve the difficulty, we must remember that the su
perscription was written in three different languages. Greek was
the language best known in the world at the time when our'Lord
was crucified, and there was a Greek superscription for the benefit
of strangers from foreign parts. — -Latin was the language of the
Eomans, and tiiere was a Latin superscription, because the sen
tence on our Lord was passed by a Latin judge, and executed by
Latin soldiers. — Hebrew was the language of the Jews, and there
was a superscription in the Hebrew tongue, or in some dialect of
the Hebrew, because Jesus was crucified as a Jew, that all Jews
might see it. But for anything we know, the superscription in
each language may have slightly varied from the superscription in
other languages. Mattiiew may have recorded it as it was in
Hebrew, — Mark as it was iu Latin, — Luke as it was in Greek ; —
and John, writing many years after the others, may have given
the general substance of the other three.
This solution of the difficulty appears reasonable, and preferable
to any other.
[The King of the Jeius.] Let it be observed, that our Lord was
crucified at last as a King. He oame to set up a spiritual kingdom,
and as a King He died.

LUKE XXIII. 39— i3.

39 And one of tlie malefaotora
which -were banged ¦ railed on him,
saying. If thou be Christ, save thyself
and us.
40 But the other answei-ing rebuked
bim, saying. Dost not thou fear God,
seeing tiiou art iu the same condem
nation ?
41 And 'we indeed justly ; for 'wrj

receive the due reward of our deeds ;
but this man hath done nothing
amiss. 42 And he said unto Jesus, Lord,
remember me 'when thou comest in
to thy king'dom.
43 And Jesus said nnto himj-^^er-
ily I say unto thee, To-day shalt thou
be 'with me in paradise.

The verses we have now read deserve to be printed in

470 EXPOSITORY THOUGHTS.
letters of gold. They have probably been the salvation
of myriads of souls. Multitudes will thank God to all
eternity that the Bible contains this story of the peni'
tent thief.
We see, firstly, in the history before us, the sovereignty
of God in saving sinners. We are told that two male
factors were crucified together with our Lord, one on His
right hand and the other on His left. Both were equally
near to Christ. Both saw and heard all that happened,
during the six hours that He hung on the cross. Both
were dying men, and suffering acute pain. Both were
alike wicked sinners, and needed forgiveness. Yet one
died in his sins, as he had lived, hardened, impenitent,
and unbelieving. The other repented, believed, cried to
Jesus for mercy, and was saved.
A fact like this should teach us humility. We cannot
account for it. We can only say, " Even so. Father, for
so it seemeth good in thy sight." (Matt. xi. 26.) How
it is that under precisely the same circumstances one
man is converted and another remains dead in sins, —
why the very same sermon is heard by one man with
perfect indifference and sends another home to pray and
seek Christ, — why the same Gospel is hid to one and
revealed to another, all these are questions which we can
not possibly answer. We only know that it is so, and
that it is useless to deny it.
Our own duty -is clear and plain. We are to make a
diligent use of all the means which God has appointed
for the good of souls. There is no necessity that any one
should be lost. There is no such a thing as decreed dam
nation in the Bible. The offers of the Gospel are wide,

LUKE, CHAP. XXIIL 4?1
free and general, " In all our doings," suys the 17th
Article, " that will of God is to be followed, which we
have expressly declared to us in the word of God." God's
sovereignty was never meant to destroy man's responsi
bility. One thief was saved that no sinner might despair,
but only one, that no sinner might presume.
We see secondly in this history, the unvarying char
acter of repentance unto salvation. This is a point in
the penitent thief's story which is fearfully overlooked.
Thousands look at the broad fact that he was saved in
the hour of death, and look no further. They do not
look at the distinct and well-defined evidences of re
pentance which fell from his lips before be died. Those
evidences deserve our closest attention.
The first notable step in the thief's repentance was
his concern about his companion's wickedness in reviling
Christ, "Dost thou not fear God," he said, "seeing
thou art in the same condemnation. "^The second step
was a full acknowledgment of his own sin. " We indeed
are justly in condemnation. We receive the due reward
of our deeds." — The third step was an open confession
of Christ's innocence. " This man hath done nothing
amiss." — The fourth step was faith in Jesus Christ's
power and will to save him. He turned to a crucified
sufferer, and called Him " Lord," and declared bis belief
that He had a kingdom. The fifth step was prayer. He
cried to Jesus when he was hanging on the cross, and
asked Him even then to think upon his soul, — The sixth
and last step was humility. He begged to be "remem
bered" by our Lord. He mentions no great thing.
Enough for him if he is remembered by Christ. These

472 EXPOSITORY THOUGHTS.
six points should always be remembered in connection
with the penitent thief His time was very short for
giving proof of his conversion. But it was time weD
used. Few dying people have ever left behind them such
good evidences as were left by this man.
Let us beware of a repentance without evidences.
Thousands, it may be feared, are every year going out of
-the world with a lie in their right hand. They fancy
they will be saved because the thief was saved in the
hour of death. They forget that if they would be saved
as he was, they must repent as he repented. The shorter
a man's time is, the better must be the usehe makes of
it. The nearer he is to death, when he first-begins to
think, the clearer must be the evidence he leaves behind.
Nothing, it may be safely laid down as a general rule,
nothing is so thoroughly unsatisfactory as a death-bed
repentance. We see, thirdly, in this history, the amazing power
and willingness of Christ, to save sinners. It is written
that He is " able to save to the uttermost." (Heb. vii.
25.) If we search the Bible through, from Genesis to
Eevelation, we shall never find a more striking proof of
Christ's power and mercy than the salvation of the pen
itent thief
The time when the thief was saved was the hour of
our Lord's greatest weakness. He was hanging in agony
on the cross. Yet even then He heard and granted a sin
ner's petition, and opened to him the gate of life. Surely
this was " power !"
The man whom our Lord saved was a wicked sinner
at the point of death, with nothing in his past life to

LUKE, CHAP. XXIII. 473
recommend him, and nothing notable in his present po
sition but a humble prayer. Yet even he was plucked
like a brand from the burning. Surely this was " mercy."
Do we want proof that salvation is of grace and not
of works ? We have it in the case before us. The
dying thief was nailed hand and foot to the cross. He
could do literally nothing for his own soul. Yet even he
through Christ's infinite grace was saved. No one ever
received such a strong assurance of his own forgiveness
as this man.
Do we want proof that sacraments and ordinances are
not absolutely x^ee^ivX to salvation, and that men may be
saved without them when they cannot be had .? We
have it in the case before us. The dying thief was never
baptized, belonged to no visible church, and never re
ceived the Lord's supper. But he repented and believed,
and therefore be was saved.
Let these things sink down into our hearts. Christ
never changes. The way of salvation is always one and
the same. He lives who saved the penitent thief There
is hope for the vilest sinner, if he will only repent and
believes We see, lastly, in the history before us, how near a
dying believer is to rest and glory. We read that our
Lord said to the malefactor in reply to his prayer, " To
day shalt thou be with me in paradise."
That word "to-day" contains a body of divinity. It
tells us that the very moment a believer dies, his soul is
in happiness and in safe keeping. His full redemption is
not yet come. His perfect bliss will not begin before the
resurrection morning. But there is no mysterious delay.

474 EXPOSITORY THOUGHTS.
no season of suspense, no purgatory, between his death
and a state of reward. In the day that he breathes his
last he goes to Paradise, In the hour that he departs
he is with Christ. (PhiL i. 23.)
Let us remember these things, when our believing
friends faU asleep in Christ. We must not sorrow for
them as those who have no hope. While we are sorrow
ing they are rejoicing. While we are putting on our
mourning, and weeping at their funerals, they are safe
and happy with their Lord. — Above all, let us remember
these things, if we are true Christians, in looking forward
to our own deaths. To die is a solemn thing. But if we
die in the , Lord, we need not doubt that our death will
be gain. Notes. Luke XXIIL 39—43.
39. — [One of the malefactors...railed...Sc] The question naturally
arises. How are we to reconcile St. Luke's account of the conduct
of the thieves with the account given by Matthew and Mark ?
They distinctly say that both the thieves raUed. St. Luke says,
" one of them."
I. Some think that only one thief raUed, and that Matthew
and Mark use the plural number, in the general way that people
sometimes use it, when describing a transaction. They adduce as
instances Psalm ii. 2 ; Heb. xi. 33, 34, 37. This, according to
Maldonatus, is the opinion of Cyprian, Cyril of Jerusalem, Augus
tine, Ambrose, Jerome, Gregory, and Leo. It is also held by Scott
and Doddridge.
2. Some think that both the thieves railed at first, but that
one of them afterwards repented, ceased to raU, and began to
pray. This is the opinion of Athanasius, Origen, Hilary, Chry
sostom, Theophylact, and Euthymius. It seems far the most pro
bable opinion.
Let it be noted that the impenitent thief is a striking proof that
pain, suffering, and the approach of death, are not sufficient, with
out grace, to convert a souk The foUowers of the impenitent thief
are unhappily far more numerous than those of the penitent thief,
40. — [The other answering, rebuked him.] Who this malefactor was,

LUKE, CHAP. XXIII.' 475
and what first struck his conscience aud moved him to repent, we
are not told. Some say, as Bengel, that he was a Gentile ; and
some as Scott, that he was a Jew. — Some think, as Suarez, that
he had heard our Lord preach, and seen Him work miracles at
some former period. — Some think, as Euthymius, that he had
heard our Lord's answers to Pilate, and been struck by them and
so learned to believe in our Lord's kingdom. — Some think, as Stier,
that he was struck by the title put over our Lord's head on die
cross. — Some think, as Theophylact, tiiat he was pricked to the
heart by hearing our Lord's prayer for His enemies, and by seeing
our Lord's patience under suffering. AU these are purely conjec
tural ideas.
Cornehus a Lapide surpasses all other writers in his remarks on
the thief. He mentions with much gravity an opinion of Eere-
rius, that the shadow of Christ on the cross, as the day wore on,
fell on the thief, and was the cause of his conversion, as the shadow
of Peter healed the sick 1 He adds another opinion, that the Vir
gin Mary stood between the thief and Christ, and obtained grace
for him I He also tells us that the name of the thief was Dismas,
that his name in the calendar of saints is March the 25th, and that
chapels are erected in honor of his name I It is well that people
should know how much rubbish can be found in the pages of an
accredited Eoman Catholic commentator.
As to the nation of the thief, it is probable that he was a .lew.
Our Lord's words to him seem to imply that. He would hardly
have spoken of " paradise" to a Gentile. As to the cause of his
conversion, it is safest to rest in the belief that it arose from the
free, sovereign grace of Christ, and was intended to be a proof of
Christ's power to save even at His time of greatest weakness, and
a pattern of Christ's wUhngness to save the chief of sinners.
[Dost not thou fear God.] Our English version has hardly given
the full sense of the Greek words, Scholefield would render it,
" Dost not even thou fear God ? Even thou, in thy. circumstances
of desperate wretchedness, — whatever others may do in the un
thinking levity of present security ?"
il. — [Ihis man has done nothing amiss.] The Greek word here trans
lated " amiss," is only found in two other places. (Acts xxviii. 6 ;
2 Thess. iii. 2.) In one it is rendered "harm ;" — in the other " un
reasonable." The sentence rather favors the idea that the thief had either
heard or seen something of our Lord before, though he had not
been a disciple. We must either suppose this, or else we must
suppose that he knew generally that he was being crucified in
company with a man whom Pilate and Herod thought innocent

476 EXPOSITORY THOUGHTS.
i2.—{Lord remember me, Sc] The remarks of Ness on this won
derful prayer are worth reading. " This short prayer contained a
very large and long creed, the articles whereof are these. 1, He
beheved that the soul died not with the body of man ; — 2. That
there is a world to oome for rewarding the pious and penitent.
and for punishing the impious and impenitent ; — 3. That Christ,
though now under crucifying aud kiUing tortures, yet had right to
a kingdom ; — 4. That this kingdom was in a better world than the
' present evil world ; — 5. That Christ would not keep tiiis kingdom
all to himself; — 6. That He would bestow a part and portion hereof -
on those that are truly penitent ; — 7. That the key of this king
dom did hang at Christ's girdle, though he now hung dying on
the cross; — 8. That he does roll his whole soul for eternal salva
tion upon a dying Saviour.
Ness remarks, also, that the two malefactors, one penitent and the
other impenitent, one on the right hand _and the other on the left,
are " a clear emblem of the sheep and goats" in the day of judgment,
[Into thy kingdom.] Scholefield remarks, that these words
would have been better translated, " in thy kingdom,"
It is observed justly, by Lightfoot, Bengel, and other writers,
that not one of the twelve aposties had such a clear and correct
view of the real nature of Christ's " kingdom" as this penitent
thief had.
43. — [Verily I say tmto thee.] The use of the word "amen," or
" verily" here, shows the authority and power with which our
Lord even on the cross could save souls, and the certainty with
which the grant of paradise was made to the thief. His great
faith -received a great reward. No chUd of Adam ever received
such an assurance as this,
[To-day shalt thou be with me.] This sentence deserves closer
attention. It is a distinct answer to the Eomish doctrine of purgatory. It
shows clearly that no purification of any kind after death is needed
for the person that dies a penitent behever. If the thief needed
no purgatory, the whole doctrine of purgatory faUs to the ground.
It is an instructive intimation as to the state of behevers after
death. The moment they die they are " with Christ." Their
condition of course is one we cannot pretend to explain. We
cannot comprehend the state of a soul separate froin the body.
Enough for us to know that a dead believer is immediately with
Christ. It is a clear proof of the separate existence of the soul when
the body is dead. We shaU hve and have a being, even when
our earthly tabernacle is mouldering in the grave. The thiefs

LUKE, CHAP. XXIII. 477
body was that day to be broken and mangled by Eoman soldiers.
But the thief himself was to be with Christ.
Maldonatus, the Eoman Catholic commentator, struggles in vain
to show that the passage before us does not disprove purgatory.
He maintains that the thief must have beheved in purgatory, from
the fact of his praying to be remembered when Christ came in
His kingdom, and not before ! Such arguing shows the straits to
which a man is reduced "by an unscriptural theory.
[In paradise.] The word so translated is only found in two
other places in the New Testament. (2 Cor. xii. 4, and Eev. n. 7.)
Parkliurst says, " This is without controversy an oriental word.
The Greeks borrowed it from the Persians, among whom it signi
fied a garden, park, or inclosure, full of all the valuable products
of tiie earth. In this sense the word is found in Herodotus, Xen-
ophon, and Diodoriis. In the New Testament the word is ap
phed to the state of faithful souls between death and the resur;-
rection, when, hke Adam in Eden, they are admitted to immediate
communion with God in Christ, and to a participation of the true
tree of life."
Brentius maintains that the passion of Christ opened Paradise,
which had been closed since Adam feU, and that these words pro
claimed the opening.
It is clear fi-om the whole narrative that the penitent thief died
unbaptized. To avoid this difficulty some' writers of Eomish ten
dency have actually caught at the idea, suggested by Augustine,
that he was baptized with the blood and water which came from
our Lord's side, when it was pierced with a spear I This baseless
and gratuitous assertion shows the absurdities into which men may
be driven to maintain their theory of baptismal regeneration. It
is clear that the thief was born again. It is equally clear that he
was never baptized. It foUows therefore that -a man may be bom
again without baptism.
The general remarks made by all the best commentators on the
case of the penitent thief are very striking. It would be impossi
ble to give them all. Cornelius a Lapide collects many good things
from the Fathers, and Gerhard is peculiarly fuU of good matter in
considering the whole narrative.
Heinsius remarks that Christ never wrought a greater or
more Ulustrious miracle than He did in saving the penitent
thief. The Church of England HomUy of Good Works quotes Chry-_
sostom, saying, " I can show a man that by faith without works
hved and came to heaven: but without faith never man had
hfe. The thief, that was hanged when Christ suffered, did-be-
heve only, and the most merciful God justified him. And be-

478 EXPOSITORY THOUGHTS.
because no man shall say, that he lacked time to do good works,
for else he would have done them, truth it is, I wiU not contend
therein ; but this I wiU surely affirm, that faith only saved him,"
Luther, quoted by Stier, says, " This is a comfortable symbol
and example for all Christians, how that God will never let faith
in Christ and a confession of His name go down. If the disciples
as a body, and those otherwise related to Christ, confess not and
lose their faith, deny Him in fear, are offended and forsake Hira,
this malefactor and murderer must come forward to confess Him,
to preach Him to others, and teach aU men who He is and what
consolation all may find in Him,"
EoUock, on the Passion, says, " I say of this man, to the glory
of God, that he shamed al that stood by. He shamed the Apos
tles and made them cast down their faces. He shamed all men
who wiU not believe, when they see Christ not crucified as he saw,
. but glorified in the heavens, and sitting at the right hand of Maj
esty," — " The Lord raised him up on the gaUows to be a teacher
of faith and repentance, of hope, of patience, of love, and of aU
graces. Think no shame to learn of him."
Baxter says, •' The thief's example showeth us what election
freely doeth in calling one, while another is passed by. Christ
would give this present proof of the virtue of His sacrifice to caU
and justify sinners. True conversion is never too late to the ob
taining of mercy and salvation. True repentance and faith, how
ever late, wiU have its fruits. This man was not saved without
good works."

LUKE XXIIL 44—49.

44 And it -was about the sixth hour,
and there was a darkness over all the
earth until tbe nlntli hour,
45 And the sun -was darkened, and
the veil of the temple "svas rent in the
midst 46 Aud 'when Jesus had cried with
a loud voice, he said. Father, into thy
hands I commend my spirit : and bav
ins said thus, be gave up the ghost,
47 Now when the centurion satv

what was done, he gloriSed God, say
ing. Certainly this was a righteous
man, 48 And all the people tbat came
together to tbat sight, beholding the
things whioh were done, smote their
breasts, and returned,
49 And all his aoquaintanoe, and
the women that followed him from
Galilee, stood afar off, beholding
these things.

Let us observe in these verses, the miraculous signs which
accompanied oitr Lord's death on the cross. We are told
that there was " a darkness over all the earth" for three

LUKE, CHAP. XXIIL 479
hours. " The sun was darkened and the veil of the
temple was rent in the midst."
It was meet and right that the attention of all around
Jerusalem should be arrested in a marked way, when
the great sacrifice for sin was being offered and the Son
of God was dying. There were signs and wonders wrought
in the sight of all Israel, when the law was given on
Sinai, There were signs and wonders in like manner
when the atoning blood of Christ was shed on Calvarj''.
There was a sign for an unbelieving world. The dark
ness at mid-day was a miracle which would compel men
to think. — .There was a sign for the professing Church
and the ministers of the temple. The rending of the
veil which hung between tbe holy place and the holy of
holies, was a miracle which would strike awe into the
heart of every priest and Levite in Jewry.
Signs like these, on special occasions, let us remember,
are a part of God's ways in dealing with man. He
knows the desperate stupidity and unbelief of human
nature. He sees it necessary to arouse our attention by
miraculous works, when He brings in a new dispensa
tion. He thus compels men to open their eyes whether
they will or no, and to hear His voice for a little season.
He has done so frequently in the days that are past.
He did so when He gave the law. He did so
in the passage before us when He brought in the Gos
pel, He will do so once more when Christ comes again
the second time. He will show a sneering, unbe'.ieving
world that He can suspend the laws of nature at His
pleasure, and alter the framework of creation as
easily as He called the earth into being. He will yet

480 - EXPOSITORY THOUGHTS.
fulfil His words, " Yet once more, I shake not the earth
only, but also the heavens." " The moon shall be con
founded, and the sun ashamed, when the Lord of hosts
shall reign in mount Zion." (Heb. xii, 26 ; Isaiah xxiv
23.) Let us observe, secondly, in. these verses, the remark
able words which our Lord spoke when He died. We read
that " When he had cried with a loud voice, he said.
Father, into thy hands I commend my spirit : and hav
ing said thus, he gave up the ghost."
There is a depth of meaning, no doubt, in these words
which we have no line to fathom. There was something
mysterious about our Lord's death, which made it unlike
the death of any mere man. He who spoke the words
before us, we must carefully remember, was God as well
as man. His divine and human nature were inseparably
united. His divine nature of course could not die. He
says Himself, " I lay down my life, that I might take it
again. No man taketh it from me, but I lay it down
of myself I have power to lay it down, and I have
power to take it again." (John x. 17, 18.) Christ died,
not as we die when our hour is come, — not because He
was compelled and could not help dying, — but volunta
rily, and of His own free wilh
There is a sense, however, in which our Lord's words
supply a lesson to all true Christians. They show us
the manner in which death should be met by all God's
children. They afford an example which every believer
should strive to follow. Like our Master, we should not
be afraid to confront the king of terrors. We should
regard him as a vanquished enemy, whose sting has been

LUKE, CHAP. xxtn. 481
taken away by Christ's death. We should think of him
as a foe v/ho can hurt the body for a little season, but
after that has no more that he can do. We should
await his approaches with calmness and patience, and
believe that when flesh fails our soul will be in good
keeping. This was the mind of dying Stephen ; "Lord
Jesus," he said, " receive my spirit." This was the
mind of Paul the aged, when the time of his departure
was at hand. He says, " I know whom I have believed.
and am persuaded that He is able to keeij that which I
have committed to him against that day." (Acts vii.
59 ; 2 Tim. i, 12.) Happy indeed are those who have a
last end like this 1
Let us observe,lastly, in these verses, ^Ae^ower of con
science in the case of the centurion and the people who
mw Christ die. We are told that the centurion " glo
rified God, saying, Certainly this was a righteous man."
We are told that the people who had come together to
the sight, " smote their breasts and returned."
We know not exactly the nature of the feelings here
described. We know not the extent to which tbey went,
or the after-fruit which they brought forth. One thing,
at all events, is clear. The Koman ofdcer felt convinced
that he had been superintending an unrighteous action,
and crucifying an innocent person. The gazing crowd
were pricked to the heart by a sense of having aided,
countenanced, and abetted a grievous wrong. Both Jew
and Gentile left Calvary that evening heavy-hearted,
self-condemned, and ill at ease.
Great indeed is the power of conscience ! Mighty is
the influence which it is able to exercise on the hearts ol
21

482 EXPOSITORY THOUGHTS.
men ! It can strike terror into the minds of moiiarchg
on their thrones. It can make multitudes tremble and
shake before a few bold friends of truth, like a flock of
sheep. Blind and mistaken as conscience often is, unable
to convert man or lead him to Christ, it is still a most
blessed part of man's constitution, and the best friend
in the congregation that the preacher of the Gospel has.
No wonder that Paul says, " By manifestation of the
truth we commend ourselves to every inan's conscience."
(2 Cor. iv. 2.)
He that desires inward peace must beware of quarrel
ling with his conscience. Let him rather use it well,
guard it jealously, hear what it has to say, and reckon it
his friend. Above all, let him pray daily that his con
science may be enhghtened by the Holy Ghost, and
cleansed by the blood of Christ. The words of St, John
are very significant :• "If our heart condemn us not,
then have we confidence toward God," (1 John iii. 21,)
That man is doing well who can say, "I exercise rayseh
to have a conscience void of offence toward God and
toward man," (Acts xxiv, 16,)
Notes. Luke XXIIL 44—49.
44. — [About the sixth hour.] According to the Jewish mode of reck
oning, the day began at what we should call six o'clock in the
evening. Our Lord was crucified at the third hour, answering to
our nine o'clock. The darkness began at the sixth hour, answer
ing to our twelve o'clock in the day. It should be observed,'
therefore, that the supernatural darkness mentioned here took place
precisely at tho brightest part of the day, between twelve o'clock
and three. Six hours was the whole length of time during which
Jesus hung on the cross before He gave up the ghost.
[There was a darkness.] This was a miraculous darkness. It
could not have been an eclipse of the sun, because our Lord's cru
cifixion took jjlaoe at the passover, and the pa3.«over WM

LUKE, CHAP. XXIII. 483
always kept at the full moon when an eclipse of Uie suu is impos
sible. [Overall the earth.] The marginal reading of this expression
seems preferable.—" over all the land." There seems no necessity
for supposing that the darkness extended beyond Palestine. Our
Lord's ministry was specially directed to Israel, and the land of
Israel was the land to which all miracles connected with His life
and death were confined. See the same expression in Luke
xxi. 23.
It is difficult to imagine any miraculous sign better calculated to
arrest the attention of all people, and to strike awe into aU minds
than this sudden and unexpected darkness. It necessarily stopped
aU business, and obliged all men to be still, and think what could
be its cause.
45. — [The sun was darkened.] We are not meant to regard this as a
sign, or miracle, distinct from the darkness spoken of in the pre
ceding verse. It is simply an amplification of the same fact, and
- intended to show how deep and intense the darkness was.
[The veil of ihe temple was rent.] This miracle must have been
as striking and terrible to the priests who ministered in the tem
ple, as the darkness was to the inhabitants of Palestine. It signi
fied the opening of the way into the holiest by Christ's death, —
the passing away of the .Tewish dispensation, — and the revelation
of the Gospel way of salvation to all mankind.
Doddridge remarks, "This being a high day, it is probable that,
Caiaphas the high priest might now be performing the solemn act
of burning incense before the veil, which, if he did, it is astonish
ing that his obstinate heart should not be impressed with so awful
and significant a phenomenon. There is np room to doubt that
many of the other priests who had a hand in Christ's death saw
the pieces of the veil, which considering its texture and other cir
cumstances, must as fully have convinced them of this extraordi
nary fact, as if they had been present."
46. — [Cried with a hud voice.] This expression, as well as all the
verse, deserves particular notice. It shows that there was some
thing peculiar and uncommon about our Lord's death. A dying
man's voice is generaUy not "loud," but feeble.
To this circumstance, as weU as to the expression " He gave up
the ghost," aU the best commentators, from Ambrose downwards,
very properly direct our attention. It is evident, they tell us, that
the Lord Jesus did not die because He was obliged, but because
He chose voluntarily and of His own free wih to submit to death.
His death was " His own act." He " offered Himself without spot
to God."
Alford, after Stier, remarks that " none of the evangelists say
that Jesus died, although tliat expression is ever after used of

484

EXPOSITORY THOUGHTS.

His death, when stated as one great fact." Matthe'W says that He
"yielded up the ghost." Mark, Luke, and John,-thbughIn differ
ent Greek words, say much the same, " He gave up the ghost,"
I add to this remark that in all tiie five Old Testament passages
whioh our translators have rendered "giving up the ghost," the
Septuagint Greek translators have not used the expressions applied
in the Gospels to our Lord's death, nor anything like them. Gen,
xlix. 33. Job X..18 ; xi. 20 ; xiv. 10. Jerem. xv. 9. I also re
mark that the Greek expression about Sapphira, which is ren
dered, "yielded up the ghost," (Acts v, 10,) is totally different
from those used about our Lord's death.
The remarks of Brentius on the whole verse are pecuharly
valuable,
"47. — [This was a. righteous man.] It may be doubted whether
these words exactly convey the literal sense of the Greek ex-
- pression. Alford would render it, " truly this man was innocent
or just."
48. — [Beholding the things which were done!] — This expression seems
to point to the darkness, and the earthquake which immediately
foUowed our Lord's death. These signs struck awe into the minds ¦
of the gazing mob, which had mocked our Lord a few hours before.
There was no raiUery or mocking after this.
Poole maintains that there is no proof that " the people" took
part in mocking our Lord on the cross, but that it was confined
to the Scribes and priests. Yet the expression of St Matthew and
St. Mark, about " those who passed by raUing," besides the priests,
seems to make his theory doubtfuL
49. — [Tlie women!] These would appear to be different from the
women to whom our Lord spoke as he was carrying the cross.
These came from Galilee. Those were " daughters of Jerusalem."

LUKE XXin. 50-56.

50 Aud, 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 tbem ;) he
was of ArimathEea, a city of the Jews :
who also himself waited for the king
dom of God.
52 This mmi went unto Pilate, and
begged the body of Jesus,
53 And betook it down, and wrap
ped it iu liuen and laid it iu a sepulchre

tbat was hcsra in stone, wherein never
man before was laid.
5i And that day was the prepara
tion, and the Sabbath drew on, ,
55 And tbe women also, which
oame 'with him from Galilee, followed
after, and beheld tho sepulchre, and
how his body was laid.
56 Aud tbey returned,and prepared
spices and ointments ; and rested tho
sabbath day according to tbe eom
mandmeut.

LUKE, CHAP. XXIII, 485
We see from these verses that Christ has some d'isciples of
whom little is known. We are told of one Joseph, " a
good man and a just," — a man who " had not consented
to the counsel" of those who condemned our Loid, —
a man who "himself waited for the kingdom of God,"
This man went boldly to Pilate after the crucifixion,
begged the body of Jesus, "took it down" from the
cross, and "laid it in a sepulchre."
We know nothing of Joseph excepting what is here
told us. In no part of the Acts or Epistles do we find
any mention of his name. At no former period of our
Lord's ministry does he ever come forward. His reason
for not openly joining the disciples befoie, we cannot ex
plain. But here, at the eleventh hour, this man is not
afraid to show himself one of our Lord's friends. At the
very time when the apostles had forsaken Jesus, Joseph
is not ashamed to show his love and respect. Others had
confessed Him while He was living and doing miracles.
It was reserved for Joseph to confess Him when He was
dead. The history of Joseph is full of instruction and encour
agement. It shows us that Christ has fiiends of whom
the Church knows little or nothing, fnends who profess
less than some do, but friends who in real love and af
fection are second to none. It shows us, above all, that
events may bring out grace in quarters where at present
we do not expect it ; and that the cause of Christ may
prove one day to have many supporters, of whose existence
we are at present not aware. These are they whom
David calls " hidden ones," and Solomon compares to a
"lily among thorns." (Psalm Ixxxii i. 3 ; Cant, ii, 2.)

486 EXPOSITORY THOUGHTS.
Let us learn from the case of Joseph of Arimathaea,
to be charitable and hopeful in our judgments. All is
not barren in this world, when our eyes perhaps see
nothing. There may be some latent sparks of light when
all appears dark. Little plants of spiritual life may be
existing in some remote Eomish, or Greek, or Armenian
congregations, which the Father Himself has planted.
Grains of true faith may be lying hid in some neglected
English parish, which have been placed there by God.
There were seven thousand true worshippers in Israel of
whom Elijah knew nothing. The day of judgment will
bring forward men who seemed last, and place them
among the first. (1 Kings xix, 18.)
We see secondly, from these verses, thereality ofChrisSs
death. This is a fact which is placed beyond dispute, by
the circumstances related about His burial. Those who
took His body from the cross and wrapped it in linen,
could not have been deceived. Their own senses must
have been witnesses to the fact, that He whom they
handled was a corpse. Their own hands and eyes must
have told them, that He whom they laid in Joseph's
sepulchre was not alive but dead.
The importance of the fact before us is far greater
than a careless reader supposes. If Christ did not really
die, there would be an end of all the comfort of the
Gospel. Nothing short of His death could have paid
man's debt to God. His incarnation, and sermons, and
parables, and miracles, and sinless obedience to the law,
would have availed nothing, if He had not died. The
penalty threatened to the first Adam was death eternal
in hell. If the second Adam had not really and actuaUy

LUKE,- CHAP. XXIII. 48T
died in our stead, as well as taught us truth, the original
penalty would have continued in full force against Adam
and all his children. It was the life blood of Christ
which was to save our souls.
For ever let us bless God that our great Redeemer's
death is a fact beyond all dispute. The centurion who
stood by the cross, the friends who took out the nails, and
laid the body in the grave, the women who stood by and
beheld, the priests who sealed up the grave, the soldiers
who guarded the sepulchre, all, all are witnesses that
Jesus actually was dead. The great sacrifice was really
offered. The life of the Lamb was actually taken away.
The penalty due to sin has actually been discharged by
our Divine Substitute, Sinners believing in Jesus may
hope and not be afraid. In themselves they are guilty.
But Christ hath died for the ungodly ; and their debt is
now completely paid.
We see, lastly, in these verses, the respect paid by
Chrisfs disciples to the fourth commandment. We are
told that the women who had prepared spices and oint
ment to anoint our Lord's body, "rested the Sabbath
Day, according to the commandment."
This little fact is a strong indirect argument in reply
to those who tell us that Christ abolished the fourth
commandment. Neither here nor elsewhere do we find
anything to warrant any such conclusion. We see our
Lord frequently denouncing the man-made tradition:^
of the Jews about Sabbath observance. We see Him
purifying the blessed day from superstitious and un-
-Bcriptural opinions. We see Him maintaining firmly
that works of necessity and works of mercy were not

488 EXPOSITORY THOUGHTS.
breaches of the fourth commandment. But nowhere
do we find Him teaching that tbe Sabbath was. not to be
kept at all And here, in the verse before us, we find His
disciples as scrupulous as any about the duty of keep
ing holy a S'abbath Day. Surely they could never have
been taught by their Master that the fourth command
ment was not intended to be binding on Christians.
Let us cling firmly to the old doctrine that the Sabbath
is not a mere Jewish institution, but a day which was
meant for man from the beginning, and which was in
tended to be honored by Christians quite as much as by^
Jews. Let us not doubt that the Apostles were taught
by our Lord to change the day from the last day of the
week to the first, although mercifullychecked from publicly
proclaiming the change,in order to avoid giving offence to
Israel, Above all, let us regard the Sabbath as an institu
tion of primary importance to man's soul,and contend ear
nestly for its preservation amongst us in all its integrity.
It is good for body, mind and soul. It is good for the
nation which observes it, and for the church which gives
it honor. It is but a few steps from "no Sabbath" to
" no God," The man who would make the Sabbath a
day for business and pleasure, is an enemy to the best
interests of his fellow-creatures. The man who supposes
that a believer ought to be so spiritual as not to need the
separation of one day in the week from the rest, can
know but little of the human heart, or the requirements
of our position in an ensnaring and evil world.
Notes. Luke XXIII. 50—66.
50. — [Joseph, a counseUar.] The meaning of this probably is,
that Joseph belonged to the great councU or Sanhedrim of the

LUKE, CHAP. XXIIL 489
Jewishr nation. The beginning of the foUowing verse appears to
prove that he was present when it was determined to seize Jesua
and put Him to death, and had voted, or protested, against the
decision of the majority.
^L-^[Waited for ihe kingdom cf God!] This expression reminds us
of the expressions used about Simeon and Anna. Joseph ex
pected the Messiah's spiritual kingdom to be set up, and believed
that Jesus was the Messiah.
52. — [Begged the body!] This expression deserves notice. It shows
that Joseph beheved our Lord to be dead. We are also distinctiy
told by St. Mark (Mark xv. 44,) that PUate only granted the re
quest of Joseph on the express assurance of the Centurion that
Jesus was dead.
53, — [Took it dou>n...wrapped in linen!] This expression again de
serves notice. It is absurd to suppose that the nails could have
been drawn from our Lord's hands and feet, and the body pre
pared for burial by wrapping it in linen, wit'aout some signs of hfe
being perceived, if life had remained in Him. To see the vastness
of the miracle of Christ's resurrection, it is essential to be tiior-
oughly persuaded that Christ really died.
[A sepulchre that was hewn in stone!] These sepulchres were
generally caves hewn out of the side of a rock, and not graves
- sunk perpendicularly in the ground. The common pictures of
Christ's resurrection give a most incorrect notion of His sepulchre.
The fact that the sepulchre was hewn out of a rock deserves
notice. It shows that there could not possibly have been any
clandestine withdrawal of the body by a subterraneous passage
dug through earth.
[Wherein never man hefore was laid!] This circumstance is spe
ciaUy mentioned in order to show that no other body but that of
our Lord was in the sepulchre, and that the person who rose was
Jesus Christ, and no one else.
5.J. — [Tlie preparation!] The day on which our Lord was crucified
was the day before the Passover Sabbath, an occasion of pecuhar
solemnity. GUI says, " It was the preparation both for the Sab
bath and for the Ohagigab,— a grand festival which they kept on
the fifteenth day of the month in a very pompous manner,"
[Tlie Sahbath drew on.] This expression is remarkable, and re
quires explanation. The literal meaning of the Greek would be,
" The Sabbath was dawning." But the Jewish Sabbath we know-
begun in the evening at sunset. How then can we explain St.
Luke's saying, " The Sabbath was dawning?"
GiU says, "This is so said, though it was evening, on account
of the hghts which were lighted up in every house at this time. '
9,1*

490 EXPOSITORY THOUGHTS,
Lightfoot says, " The Babbatical candles whioh were lighted in
honor of the Sabbath were'now set up." He also gives a quota
tion from a Eabbinical writer, which says, " By the light of the
fourteenth day they made a search for leaven by the hght of a
candle." Poole says that some refer the expression to the evening- star
which was beginning to rise, Cocceius thinks it must mean the
next morning,
Campbell says, " In all other nations but the Jewish, it was cus
tomary to reckon the morning the first part of the dayj" and the
evening the second. Luke, who according to Eusebius, had hved
much among the Gentiles and those who used this style of speak
ing, would insensibly acquire a habit of using it,"
Alford considers that St. Luke employed " a natural word, used
of the conventional day beginning at sunset,"
I believe this last explanation to be the right one. We use sev
eral expressions ourselves, such as the sun "rising" and "setting,"
which are not strictly accurate and scientifically correct. But they
are the only expressions that the most would understand. If Luke
had said, " The Sabbath began to grow dusky or gloomy," no Gen- ^
tUe reader would have understood him.
55. — [The women who, Sc] This verse is meant to show us, that
friends of our Lord who could not possibly be mistaken as to his
identity were witnesses to the fact of His burial, and actuaUy saw
His body laid in the grave. They saw the hnen in which He was
wrapped, and could therefore testify two days after, that the very
same linen was found wrapped together in the empty tomb,
56. — [They prepared spices and ointment.] This shows that the.wo-
men were fully satisfied that our Lord was dead, and had also no
expectation that He would rise again.
[Rested the Sabbath Day.] Burgon remarks, " These pious wo
men, eager as they were to perform the last offices of love to their
Lord, yet would not transgress the commandment. How blessed
was the result I How unblessed would have been the impatient
yielding to their own inchnation ! Had they presented themselves
sooner at the grave, they would have been grieved by the pres
ence or molested by the rudeness of the Eoman soldiers ; whUe
their purpose could not possibly have been effected. By waiting
tiU the Sabbath was past, they found the guard dispersed, and their
Lord already risen. They unbound those hmbs alive, which they
had oome to weep over and anoint in death."

LUKE, CHAP. XXIV,

491

LTJKE XXIT. 1—12.

I Now upon the first day of the
week, very early in tbe morning, they
came unto the sepulchre, bringing
the spices whioh they had prepared,
and certain others with them.
2 And they found the stone rolled
away from the sepulchre.
3 And they entered in, aud found
not the body of the Lord Jesus.
4 A.nd it eame to pass, as tliey
were mueh perplexed thereabout,
behold, two men stood by them in
ehiuing garments :
5 And as tbey were afraid, and
bowed down their faces to the earth,
they said uuto them. Why seek ye
the living among the dead ?
6 He is not here, but is risen : re
member how he spake unto yon when
he was yet in Galilee,
7 Sajing, the Son of 'cian must be

delivered into the liands of sinfal
men, and be crucified, and the third
day rise again.
8 And ttey remembered his words,
9 Andretaruod from tbe 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 women that were
with them, wbieli told these things
unto the apostles.
11 And their words seemed to
them as idle tales, and they believed
thera not.
12 Then arose Peter, and ran unto
the sepnlehre ; aud stooping down,
be beheld the linen clothes laid by
themselves, and departed, wonder
ing in himself at that whieh was
come to pass.

The resurrection of Christ is one of the great foundation-
stones of the Christian religion. In practical importance
it is second only to the crucifixion. The chapter 'wehave
now begun directs our mind to the evidence of tho resur
rection. It contains unanswerable proof that Jesus not
only died, but rose again.
We see, in the verses before us, the reality of Christ's
resurrection. We read, that upon " the first day of the
week" certain women came to the sepulchre in which the
body of Jesus had been laid, in order to anoint Him.,
But when they came to the place, " they found the
stone rolled away. And they entered in and found not
the body of the Lord Jesus."
- This simple fact is the starting-point iu ths history oi
the resurrection of Christ. On Friday morning His body
was safe in the tomb. On Sabbath morning His body was
gone. By whose hands had it been taken away ? Who
had removed it ? Not surely the priests and scribes and

492 expository thoughts.
other enemies of Christ ! If they had had Ohiist's body
to show in disproof of His resurrection, they would gladly
have shown it. — Not the apostles and other disciples of
our Lord ! They were far too much frightened and dis-
spirited to attempt such an action, and the more so when
they had nothing to gain by it. One explanation, and
one only, can meet the circumstance of the case. That
explanation is the one supplied by the angels in the verse
before us. Christ " bad risen" from the grave. To seek
Him in the sepulchre was seeking " the living among
the dead." He had risen again, and was soon seen alive
and conversing in the body by many credible witnesses.
The fact of our Lord's resurrection rests on evidence
which no infidel can ever explain away. It is confirmed
by testimony of every kind, sort, and description. The
plain unvarnished story which the Gospel writers tell
about it, is one that cannot bo overthrown. The more
the account they give is examined, the more inexplicable
will the event appear, unless we accept it as true. ^If
we choose to deny the truth of their account we may
deny everything in the world. It is not so certain that
Julius Ceesar once lived, as it is that Christ rose again.
Letus cling firmly to the resurrection of Christ, as ono
of tbe pillars, of the Gospel. It ought to produce in our
minds a settled conviction of the truth of Christianity.
Our faith does not depend merely on a set of texts and
doctrine's. It is founded on a mighty fact which the
sceptic has never been able to overturn. — -It ought to
assure us of the certainty of the resurrection of our own
bodies after death. If our Master has risen from the
grave, we need not doubt that His disciples shall rise

LUKE, CHAP. XXIV. 493
again at the last day. — Above all it ought to fill our
hearts with a joyful sense of the fulness of Gospel sal
vation.' Who is ho that shall condemn us ? Our Great
Surety has not only died for us but risen again. (Eom,
viii. 34.) He has gone to prison for us, and come forth
triumphantly after atoning for our sins. The payment
He madefor us has been accepted. The work of satis
faction has been perfectly accomplished. No wonder that
St. Peter exclaims, " Blessed be the God and Father of
our Lord Jesus Christ, who according to His abundant
mercy, has begotten us again to a lively hope by the res
urrection of Jesus Christ from the dead." (1 Pet. i. 3.)
We see, secondly, in the verses before us, how dull the
memory of the disciples was about some of our Lord's
sayings. We are told that the angels who appeared to
the women, reminded them of their Master's words in
Galilee, foretelling His own crucifixion and resurrection
And then we read, " They remembered his words," They
had heard them, but made no use of them. Now aftei
many days they call them to mind.
This dulness of memory is a common spiritual disease
among believers. It prevails as widely now as it did in
the days of the first disciples. It is one among many
proofs,of our fhllen and corrupt condition. Even after
men have been renewed by the Holy Ghost, their readi
ness to forget the promises and precepts of the Gospelis
continually bringing them into trouble. They hear many
things vvhich they ought to store up in their_hearts, but
seem to forget as fast as they hear. And then, perhaps
after many days, affliction brings them up before
their recollection, and at once it flashes across their

494 expository THOtrOHTS. '
minds that they heard them long ago 1 They find that
they had heard, but heard in vain.
The true cure fop a dull memory in religion, is to get
deeper love toward Christ, and affections more thoroughly
set on things above. We do not readily forget the things
we love, and the objects which we keep continually under
our eyes. The names of our parents and children are
always remembered. The face of the husband or wife
we love is graven on the tablets of our hearts. The more
our affections are engaged in Christ's service, the more
easy shall we find it to remember Christ's words. The
words of the apostle ought to be carefully pondered :
" We ought to give the more earnest heed to the things
which we have heard, lest at any time we should let them
slip." (Heb. ii. 1.)
We see, lastly, hoio sloio qf belief the first disciples
were onthe subject of Chrisfs resurrection. We read that
when the women returned from the sepulchre and told
the things they had heard from the angels to the eleven
apostles, "their words seemed to them idle tales, and
they believed them not." In spite of the plainest decla
rations from their Master's own lips that He would rise ~
again the third day, — in spite of the distinct testimony
of five or six credible witnesses that the sepulchre was
empty, and that angels had told them He was risen,—
in spite of the manifest impossibility of accounting for
the empty tomb on any other supposition than that of a
miraculous resurrection.— in spite of all this, these eleven
faithless ones would not believe !
Perhaps we marvel at their unbelief No doubt it
eeems at first sight most senseless, most unreasonable.

LUKE, CHAP. XXIV 495
most provoking, most unaccountable. But shall we not
do well to look at home ? Do we not see around us in
the Christian Churches a mass of unbelief far more un
reasonable and far more blameworthy than that of the
apostles ? Do we not see, after eighteen centuries of
additional proofs that Christ has risen from the dead, a
general want of faith which is truly deplorable ? Do we
not see myriads of professing Christians who seem not
to believe that Jesus died and rose again, and is coming
to judge the world .!* These are painful questions. Strong
faith is indeed a rare thing. No wonder that our Lord.
said, " When the Son of man cometh, shall He find
faith on the earth .'"' (Luke xviii. 8,)
Finally, let us admire the wisdom of God, which can
bring great good out of seeming evil, • The unbelief of
the apostles is one of the strongest indirect evidences
that Jesus rose from the dead. If the disciples were at
first so backward to believe our Lord's resurrection, and
were at last so thoroughly persuaded of its truth that
they preached it everj'where, Christ must have risen in
deed. The first preachers were men who were convinced
in spite of themselves, and in spite of determined, obsti
nate unwillingness to believe. If the apostles at last
believed, the resurrection must be true.
Notes. Luke XXIV. 1—12.
1, — [The first day of the week!] This, we must remember, was our
Sunday. The Jewish Sabbath was our Saturday.
[Very early in the morning?^ Let it be noted, that this early
visit to the sepulchre is a strong proof of the love and affection
ofthese holy women. For women to go to a place of burial, neai
a crowded city, before the sun was risen, faith and courage were
needed. [The spices.] We are told by John that Joseph and Nicodemue

496 EXPOSITORY THOUGHTS.
had already used " a hundred pounds weight" of myrrh and aloes,
when they buried our Lord. (John xix. 39.) But it is probable
that for want of tirne these spices were used hurriedly and imper
fectly. Some commentators say, that the process of embalming
and applying spices to dead bodies, was usually repeated for seve
ral days together, in order that the aromatic and antiseptic com
pounds might have their fuU effect.
-2. — [The stone roUed away.] This, according to St. Matthew, (Matt
xxviii. 1,) had been the first great sign attending the resurrection.
At the sight of the angels who rolled away the stone, the Eoman
guard was first terrified and then fled. After this the women came,
and found the grave empty.
3. — [J7ie Lord Jesus.] Bishop Bro-wnrig remarks that this is the
first time in the New Testament that our Saviour is so termed.
The Lord, — Christ, — Jesus, are names He frequentiy has had.
Here, after His resurrection as a conqueror, St. Luke caUs Him
" the Lord Jesus."
4. — [Much perplexed.] They could not tell what to make of the facts
before them, — the empty sepulchre, — the linen clothes lying by
themselves,^ — the body gone.
[Two men.] Here, as in another place, (Acts i. 18,) we are, of
course, to understand angels in the appearance of men. The fre
quency with which St. Luke mentions angels is a peculiar feature
iu his Gospel. An angel appears to Zacharias, an angel appears to _
the virgin Mary, angels appear to the shepherds when our Lord is
born, all mentioned only in St. Luke.
5. — [The living!] It admits of doubt whether the Greek expression
here would not have been more literaUy rendered, "the living
one," — the great source of life, the life of the world.
6.— [/re Galilee.] This expression shows, no less than many other
similar ones, that the greater part of our Lord's discourses and ser
mons were dehvered in GalUee.
Some have indulged in unprofitable speculations on this verse,
as to the remembrance of the things spoken in Gahlee, which the
angels exhibit in this verse. It ought to content us to remember
that these angels were executing a commission and dehvering a
message intrusted to them by God. There is no warrant for the
assertion that angels know everything spoken to God's people,
and can' afterwards repeat it.
7. — [Must be delivered.] The Greek words here mean, " It is neces-;
sary that He should be delivered," — ^necessary for the fulfilment
of prophecies and types, necessary for the redemption of sinners.
%.—[They remenibered.] Eord quotes a good remark of Cecil's or.
tills expression: "It is not sufficiently considered how much
more we need recollection than information." ''

LUKE, CHAP. XXIV.

497

9. — [Told all these things, Sc] Augustine remarks that these women .
were " the flrst preachers of the resurrection of Christ."
[To all the rest] Who these were we do not know. It is evi
dent that our Lord had other disciples in Jerusalem beside the
eleven. On the day of His ascension the number of names was a
"hundred and twenty."
10.— [Other women.] Who these were we do not know. They were
probably the same spoken of in a former place, who ministered to
our Lord. (Luke viii. 2.)
11. — [Idle tales.] The Greek word so rendered is only found here.
According to Parkhurst it means, " Words of no value ; idle non--
sense,"
12. — [Peter.] We can weU understand that Peter would be in a pe
culiarly sensitive and anxious state of conscience. On the very
chance of the report being true he goes to see for lumself.
[The linen clothes laid by themselves.] All writers on the resur
rection of Christ, caU attention with much justice to this fact. If the
body of our Lord had been stolen from the grave by his friends, it
is most improbable that those who stole it would have taken the
trouble to remove the hnen clothes and wrap them together in an
orderly manner,
[Departed...wondei-ing in himself] It is the opinion of those
who are best judges, that these, words would be better rendered,
" departed to his own house wondering." (See .John xx. 10.)

LUKE XXIV. 13—35.

13 And, behold, two of them went
tbat same day to a village called
Emmaus, which was fl-om Jerusalem
abotit threescore fmiongs.
14 And they talked together of all
these things which had happened.
15 Aud it eame to pass, that, while
tbey communed together and reasoned,
Jesus himself drew near, and went
with them.
18 But their eyes were boldeu tbat
they should not know him.
17 And he said unto them, What
Banner of oommunieations are these
ihat ye have one to another, as ye
walk, and are sad ?
18 And tbe one of tbem, whose
name was Cleopas, answering said un
to him. Art thou only a /rtranger in
Jerusalem, and bast not known tbe

things whioh are come to pass there
in these days ?
19 And he said unto them. What
tilings? And they said unto him.
Concerning Jesus of Nazareth, whieh
was a prophet, mighty in deed aud
word before God and all the people :
20 And bow tbe Chief Priests and
onr rulers delivered bim to be con
demned to death, and have crucified
him. 91 Eat we trusted that it bad been
be which should have redeemed Is
rael : and beside iill this, to-day is the
third day since these things were done,
22 Yea, and certain women also of
our company made us astonished
whieh were early at the sepulchre ;
23 And when they found not nis
body, thoy oama, saying, that they

498

EXPOSITORY THOUGHTS.

badalsc seen a vision of angels, which
saiiil tha t he was alive.
2i And certain of them whieh were
with us went to the sepulchre, and
found it even so as the women had
said ; but him tbey saw not,
25 Then be said unto tbem, O fools,
and slow of heart to believe all that
the prophets have spoken :
26 Ought not Christ to have suffer
ed these things, and to enter into his
glory? 27 And beginning at Moses and all
tbe Prophets, be expounded unto
them in all the Scriptures tbe things
concerning himself,
28 And they drew nigh unto the
village, whither they went : and he
made a,s though be would have gone
further, 29 But they constrained bim, say
ing, Abide with us : for it is toward
evening, and the day is far spent.

And he went in to tarry 'with them.
30 And it eame to pass, as he sat
at meat with them, he took bread,
and blessed it, and brake, and gave
to them.
31 Andtheir eyes were opened, and
tbey knewhim; and he vanishedout
of their sight.
32 And they said one to another.
Did not our heart burn 'within us,
while he talked 'with us by the way,
and while he opened to us tbe Scrip
tures ?
33 And tbey rose up tbe same hour,
and returned to Jerusalem,and found
the eleven gathered together, and
them that were with tbem,
34: Saying,The Lord is risen indeed,
and hath appeared to Simon.
35 And they told what things were
done in the way, and bow he was
known of thera in breaking of
bread.

The history contained in these verses is not found in any
other Gospel but that of St. Luke. Of all the eleven
appearances of Christ after His resurrection, none per
haps is so interesting as the one described in this passage.
Let us mark, in these verses, what encouragement there
is to believers to speak to one another about Christ. We
are told of two disciples walking together to Emmaus,
and talking of their Master's crucifixion. And then
come the remarkable words, '¦' While they communed
together and reasoned, Jesiis Himself drew near, and
went with them."
Conference on spiritual subjects is a most important
means of grace. As iron sharpeneth iron, so does ex
change of thoughts with brethren sharpen a believer's
Boul, It brings down a special blessing on all who make
a practice of it. The striking words of Malachi were
meant for the Church in every age ; — " Then they that
feared the Lord spake often one to another : and the

LUKE, CHAP. XXIV. 499
Lord hearkened, and heard it, and a book of remem
brance was written before him for them that feared the
Lord, and that thought upon His i\ame. And they shall
be mine saith the Lord, in that day when I make up my
¦jewels," (Mai. iii. 16, IT.)
What do we know ourselves of spritual conversation
with other Christians ? Perhaps we read our Bibles, and
pray in private, and use public means of grace. It is all
well, very well. But if we stop short here we neglect a
great privilege and have yet much to learn. We ought
to "consider one another to provoke to love and good
works." We ought to " exhort"and "edify one another."
(Heb. X. 24 ; 1 Thess. v. 11.) Have we no time for
spiritual conversation ? Let us think again. The quan
tity of time wasted on frivolous, trifling, and unprofitable
talk, is fearfully great. — Do we find nothing to say on
spiritual subjects ? Do we feel tongue-tied and dumb
on the things of Christ ? Surely if this is the case, there
must be something wrong within. A heart right in the
sight of God will generally find words. " Out of the abun
dance of the heart the mouth speaketh." (Matt. xii. 34.)
Let us learn a lesson from the two travellers to Em
maus, Let us speak of Jesus, when we are sitting in
our houses and when we are walking by the way, when
ever we can find a disciple to speak to. (Deut, vi, 7,) If
we believe we are journeying to a heaven where Christ
will be the central object of every mind, let us begin to
learn the manners of heaven, while we are yet upon
earth. So doing we shall often have One with us whom
our eyes will not see, but One who will make our hearts
"burn within us' by blessing the conversation.

500 EXPOSITORY THOUGHTS.
Let us mark, secondly, iu these verses, hoio weak and
imperfect was the knowledge of some of our Lord's disciples.
We are told that the two disciples confessed" frankly that
their expectations bad been disappointed by the cruci
fixion of Christ. " We trusted," said tbey, " that it had
been He who should have redeemed Israel," A tempo
ral redemption of the Jews by a conqueror appears to
have been the redemption which they looked for, A
spiritual redemption by a sacrificial death was an idea
which their minds could not thoroughly take in.
Ignorance like this, at first sight, is truly astounding.
We cannot be surprised at the sharp rebuke which fell
from our Lord's lips, " 0 fools, and slow of heart to be
lieve." Yet ignorance like this is deeply instructive.
It shows us how little cause we have to wonder at the
spiritual darkness which obscures the minds of careless
Ciu-istians, Myriads around us are just as ignorant of
the meaning of Christ's sufferings as these travellers to
Emmaus. As long as the world stands the cross will
seem foolishness to natural man.
Let us bless God that there may be true grace hidden
under much intellectual ignorance. Clear and accurate
knowledge is a most useful thing, but it is not absolutely
neudful to salvation, and may even be posses:ed without
grace. A deep sense of sin, a humble willingness to be
saved in God's way, a teachable readiness to give up our
own prejudices when a more excellent way is shown,
these are the principal things. These things the two
disciples possessed, and therefore our Lord "went with
them" and guided them into all truth.
Let us mark, thirdly, in these verses, how full the Old

LUKE, CHAP. XXIV. 501
Testament is of Christ. We are told that our Lord be
gan " at Moses and all the prophets, and expounded in
all the Scriptures the things concerning himself"
How shall we explain these words ? In what way did
our Lord show "things concerning himself," in every part
of the Old Testament field ? The answer to these ques
tions is short and simple. Christ was the substance of
every Old Testament sacrifice, ordained in the law of~
Moses. Christ was the true Deliverer and King, of
whom all the judges and deliverers in Jewish history
were types. Christ was the coming Prophet greater than
Moses, whose glorious advent filled the pages of prophets.
Christ was the true seed of the woman who was to bruise
the serpent's head, — the true seed in whom all nations
were to be blessed, — -the true Shiloh to whom the people
were to be gathered, — the true scape-goat, — the true
brazen serpent, — 'the true Lamb to which every daily
offering pointed, — the true High Priest of whom every
descendant of Aaron was a figure. These things, or some
thing like them, we need not doubt, were someof thethings
which our Lord expounded in the way to Emmaus.
Let it be a settled principle in our minds, in reading
the Bible, that Christ is the central sun of the whole
book. So long as we keep Him in view, we shall never
greatly err in our search for spiritual knowledge. Once
losing sight of Christ, we shall find the whole Bible dark
and full of difldculty. The key of Bible knowledge is
Jesus Christ.
Let us mark, finally, iu these verses, 7tow much Christ
loves to be entreated by His people. We are told, that
ffhen the disciples drew nigh to Emmaus, our Lord

502 EXPOSITORY THOUOHTS.
"made as though he would have gone further.'-' He
desired to see if they were weary of His conversation.
But it was not so, " 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."
Cases like this are not uncommon in Scripture. ~Our
Lord sees it good for us to prove our love, by withholding
mercies till we ask for them. He does not always force
His gifts upon us, unsought and unsolicited. He loves to
draw out our desires, and to compel us to exercise our
spiritual affections, by waiting for our prayers. He dealt
so with Jacob at Peniel, "Let me go," He said, "for
the day breaketh," And then came the noble declaration
from Jacob's lips, "I will not let thee go except thou
bless me," (Gen, xxxii. 26.) The story of the Canaan-
itish mother, the story of the healing of two bhnd men
at Jericho, the story of the nobleman at Capernaum, the
parables of , the unjust judge and friend at midnight, are
all meant to teach the same lesson. All show that our
Lord loves to be entreated, and likes importunity.
Let us act on this principle in all our prayers, if we
know anything of praying. Let us ask much, and ask
often, and lose nothing for want of asking. Let us not
be like the Jewish king who smote three times on the
ground, and then stayed his hand. (2 Kings xiii. 18,)
Let us rather remember the words of David's Psalm,
" Open thy mouth wide and I will fill it," (Psal. Ixxxi.
10.) It is the man who puts a holy constraint on Christ
in prayer, who enjoys much of Christ's manifested pres
ence.

LUKE, CHAP. XXIV. 503
Notes. Luke XXIV, 13—35,
13. — [Two of them.] We are not told who these two disciples were,
except that one of them was named Cleopas, Several conjectures
have been made about the other one. Epiphanius supposes he
was Nathanael. Origen calls him Simeon. Ambrose calls hini
. Amaon. Theophylact suggests that it was Luke himself All this
is guesswork. We know nothing certain about it, excepting this,
that it could not have been one of the apostles. We are distinctly
told that when these two disciples returned to Jerusalem, " they
found the eleven gathered together." — This point ought to be care
fully noticed.
Lightfoot says, "It seems to me beyond question, that one of
the disciples going to Emmaus was Peter, who hearing from the
women that the Lord had risen, and sent him a message, and
spoken of going to Galilee, took Cleopas and made off towards
Q-alilee." — This opinion seems very improbable.
[ Went that same day.] Henry says on this expression, " I sus
pect that they were going homeward to Gahlee, 'with an intention
not to inquire more about this Jesus ; that they were meditating
a retreat, and went away from their company without asking or
taking leave." — This is, no doubt, an ingenious conjecture. But I
see nothing to warrant it.
16. — [Should not know him.] Let it be noted here, that St, Mark
mentions that He "appeared in another form." (Mark xvi. 12.)
• This circumstance would account for their not recognizing Him.
At the same time it is clear that in some miraculous way the eyes
of the disciples were holden or restrained from seein'T ario-ht. (See
2 Kings vi. 17-20.)
17. — [He said.] Bengel remarks here, that " it is the part of wisdom
to pass with ease into profitable conversation."
[Wliat manner. ..communications...ye have!] The hteral renderinir
of the Greek words here would be, " What sayings or words are
-these which ye cast against one another, or bandy about?"
The parallel between Joseph and our Lord Jesus Christ ought to
be noticed at this part of our Lord'.s history. The conduct of Jo
seph in not discovering himself to his brethren, and in trying them
by delay, was a type of our Lord's dealings with His two disci-
pics before manifesting Himself to them. The whole history of
Joseph is probably much more typical than we suppose.
18. — [Art thou only a stranger, Sc!\ The Greek words so rendered
are somewhat peculiar. Alford translates them, " Dost thou lodge
alone at Jerusalem ?" — Major renders them, " Art thou that one
individual who sojournest at Jerusalem, and hast not known," &c,,
— ^meaning, " There surely cannot be another, whether stranger or
resident, who has not heard of these events."

504 EXPOSITOEY THOUGHTS.
The whole verse is an important evidence of the publicity and
notoriety of our Lord Jesus Christ's crucifixion.
19. — [What things ?] Our Lord, both here and at a latter part of
His history draws Out from the disciples their opinions, feelings,
and wishes. By asking a question He elicits a declaration of the
exact state of their minds about Himself
[A prophet, Sc] The exceeding dimness of the disciples' appre
hension of our Lord's divinity and atonement, is strikingly brought
out in this description.
[Before God and the people.] This must mean " By the testi
mony both of God and the Jewish nation." — -We read elsewhere
that '• God bare him witness by signs and wonders." (Acts ii, 22.)
The people also " bare record. (John xu. 17.)
21. — [He which should have redeemed Israel.] The exact kind of re
demption expected by the disciples we are left to conjecture. But
it is clear that like most Jews, they looked much more for a tem
poral Redeemer than a spiritual one. They looked for a redemp
tion like that of their forefathers out of Egypt, Hence their ex
cessive perplexity and amazement, when he who they thought
would prove the Eedeemer was crucified.
[To-day is the third day.] There certainly seems a reference in
the mind of Cleopas to something which was to happen on the
" third day," according to promise. He speaks hke one who had
an indistinct recollection of our Lord's sayings about rising again,
upon the third day, but had never understood their meaning.
Lightfoot remarks on this verse, what notice the Rabbins take
of the third day, and conjectures that the Jewish idea about the
third day may be traced ill the saying of Cleopas, as well as a ref
erence to our Lord's predictions. He points out tho frequency
'with which the third day is referred to in the Old Testament, (Gen.
xxii. 4; Hosea vi. 2: Gen. xhi. 18; Jos. ii. 16; Exod. xix. 16;
Jonah i. 17; Ezra viii, 15 ; Esther v. 1.)
24. — [Certain of them, Sc] St. Luke has only told us of Peter hay
ing gone to the grave. Prom St. John we learn that John accom
panied hira.
25. — [Fools.] The Greek word so rendered is not the same word
which is so translated in the sermon on the mount (Matt. v. 22.)
Here it only means "wanting in thought, understanding, and con
sideration," and does not imply any contempt.
[Slow of heart to believe all...prophets...spoken.] . This expres
sion should be carefully noted. The disciples believed many
things which the prophets had spoken. But they did not believe
all They believed the predictions of Messiah's glory, but not
of Messiah's sufferings. Christians in modern timea too often
err in hke manner, though iu a totally different direction. They
believe all that the nrophcts say about Christ's sufferhigs, but

LUKE, CHAP. XXIV. 505
not all that they say about Christ coming the second lime in
glory.
2Q.— [Ought not] This means, " was it-not fitting, meet, and need
ful;" — "did it not behove," in order to the fulfilment of prophe-.
oies and types, that Christ should sufier ? It is the same Greek
word translated "behoved," at the 46tli verse.
[Suffered., enter. ..glory.] Here our Lord briefly states the wTiole
truth concerning the expected Messiah. He was one who was to
suffer first and afterwards to reign, — to be cut off flrst and after
wards have a kingdom, — to be led as a lamb to the slaughter first,
and afterwards to divide the spoil as a conqueror.
27. — [Beginning at Moses, Sc] Many a commentator has remarked.
on this verse, that it would have been a blessing to the Church if-
it had possessed the exposition which our Lord here gave. Por
wipe reasons it has been withheld from us. Several have attempted,
to supply conjecturally tlie general substance of this exposition,
and specially Gerhard, BuUinger, and SteUa. But it is probable
that we have, at best, very inadequate ideas of the fullness of our
Lord's exposition. Judging from the use He made of Scripture
during His ministry. He saw probably many "things concerning
Himself" which modeirn commentators utterly fail to discover.
Alford remarks, " Observe the testimony which this verse gives
to -tlie divine autliority, and Christian interpretation of the Old
Testament Scriptures. The denial- of reference to Christ's death
and glory in the Old Testament, is a denial of Christ's own teach
ing."
28. — [He made as though...gone further.] Many very unprofita
ble remarks have been made on this expression. Some have gone
so far as to assert that it justifies dissimulation and a certain de
gree of untruthfulness on some occasions. Such assertions are too
monstrous and absurd to deserve serious refiitation. ^
Alford remarks, " It is not imphed that our Lord said anything
to indicate that He would go further, but simply that He was pas.';-
irig on." He quotes also a passage from Jeremy Taylor's Sermon-*
an Christian Simphcity, explanatory of this expression. — "Our
.. blessed Saviour pretended that He would pass forth from Emmaus ;
but if He intended not to do it, He did no injury to the two dis
ciples, for whose good He intended to make this offer. Neither did
He prevaricate the strictness of simpioity and sincerity, because
they were persons with whom He had made no contracts, to whom
Se had passed no obhgations. In the nature of the thing it is
proper and natural by an offer to give an occasion to another to do
good actions ; and in case it succeeds not then to do what waa
¦ -intended not. And so the offer was conditional."
22

506 EXPOSITOEY THOUGHTS.
I have quoted this passage from a desire to meet the posbille
objections of scrupulous consciences. To my own mind it seems
surprising that any one can stumble at the expression before us,
or can find ground for supposing that our Lord meant to deceive.
Our Lord used the readiest and most natural means to draw out
the feehngs of His disciples, by walking on as if He intended to
go further. But it seems to me as unreasonable to see in this an
intention to deceive, as it would be to see dishonesty in His flrst
question, " What manner of communications are these that ye
have ?" He knew all things, and had no real occasion to ask.
But He asked in order to draw out the minds of His disciples.
29. — [They constrained him!] Let it be noted that we have several
instances of expressions like this in Scripture used upon similar
occasions. Abraham said, "Pass not away, I pray thee, from thy
servant." (Gen. xxxii. 26.) Gideon said, " Depart not hence, I
pray thee, until I come unto thee." (Judges vi. 18.) Manoah
and his wife said, " I pray thee, let us detain thee." (Judges xiii.
15.) All show that God loves to be entreated of His people, and
that those who would have much must ask much, and even use a
holy violence.
30. — [He took bread. ..biassed.. .brake.. .gave, Sc] The action men
tioned here has occasioned much difference of opinion.
1. Some thinlrthat no particular sense is to be attached to the
expression, and that it means that Jesus was recognized at the
time when He brake bread.
2. Some think that there was something peculiar in our Lord's
manner and demeanor at breaking of bread, which was well known
to the disciples. Lyranus and Stella even go so far as to say that
He broke bread in a miraculous manner, hke one cutting with a
knife. According to Schottgen, Jewish teachers used to be kno'wn
and recognized by their disciples by their pecuhar gestures.
3. Some think that the whole passage refers to the Lord's Sup
per. This opinion is stoutly defended by Maldonatus and Corne
lius a Lapide, the Eomish commentators, and maintained even by
Wordsworth among modern Enghsh Protestants. — The two Eom
ish writers go so far as to maintain that the passage shows the
propriety of the bread only and not the cup being given to the
laity in the Lord's Supper. It is only fair to say that not all Eom
ish writers maintain this opinion respecting the Lord's Supper be
ing meant. Jansenius and Stella deny it entirely. Biirradius and
Bellarmine allow that it isjust as probable that the Lord's Supper
is not meant, as that it is meant.
I have httle doubt that the expression refers to some weU-
known and peouUar gesture of our Lord in the act of breaking
bread, with whioh aU His disciples wore familiar. I think it even

LUKE, CHAP. XXiV,

507

possible that there is a reference to our Lord's demeanor at tho
mu-acle of feedmg the multitude with a few loaves and fishes.
Alford suggests that the marks of the nails in our Lord's hands
may have been first noticed as He was breaking bread.
That it could not be the Lord's Supper appears clear to my own
mind for the foUowing reasons. — Firstly, it was impossible that
the two disciples could recognize anything in our Lord's manner
of breaking the bread to remmd them of the Lord's Supper, be
cause they were not present at the institution of it. None but
the apostles were present at the institution, and the two disciples
were evidently not apostles, — Secondly, it is mere gratuitous as
sumption to say that the Lord's Supper is meant, when we find
no words of consecration used, and no mention of wine. Even
the Eoman Catholics must allow that without consecration and the
presence of wine, there is no sacrament. They will hardly dare
to say that the tv/o disciples at Emmaus were laymen. — Thirdly,
the words of our Lord at the time of the flrst institution of the
Lord's Supper, that He would no more " drink the fruit of the
vine" ¦with His disciples, make it highly improbable that the sac
rament ijan be here referred to.
The quotations of the Pathers given by the Eomish writers in
defence of this opinion about the Lord's Supper are most meagre
and unsatisfactory. At best they only prove, as Jansenius remarks,
that some of the Pathers thought the transaction at Emmaus flg-
urative of the Lord's Supper.
The plain truth is, that both here and elsewhere the carnal mind
of man catches at the least pretext for making everything in re
hgion material and sensual, and strains every possible expression
into a material sense. All texts about eating, and drinking, and
. a cup, and bread, must needs signify the Lord's Supper ! AU
texts about washing, and water, and purifying, and the like, must
needs mean baptism I Against such interpretations of Scripture
we must always be on our guard.
Lightfoot remarks, " It is strange that any should interpret this
breaking of bread of the holy eucharist, when Christ Himself had
determined to disappear in the very distribution of the bread, and
so interrupt the supper. And where indeed doth it appear that
any of them tasted a bit ? The supper was ended before it be
gan." — " The Eabbins say, if three eat together, they are bound
to say grace."
31. — [Their eyes...opened...knew him.] The manner of this sudden
revelation of Christ we cannot explain. The whole transaction is
'so miraculous that we oan only take the words as we find thom,
and must not waste time in attempting to define what is beyond
ouriiomprehension. [Vanished out of their sight] This and other expressions

308 EXPOSITOEY THOUGHTS.
concerning our Lord's risen body, show plainly that it was a body
in some wonderful way different from the common body of man.
It was a real material body, and true flesh and blood. But itwas
— a body capable of moving, appearing, and disappearing after a
manner that we cannot explain. We may fairly suppose that it
was a pattern of what our own bodies wiU be after they are raised
again. They will be true bodies, material and real, but bodies en-;
dued with capacities of which now we know nothing.
32. — [Did not our heart burn.] These words would be more literaUy
rendered, " was not our heart burning within us," It is a, strong
expression to indicate the warmth and delight of their feelings
while they listened to our Lord's exposition of Scripture. See
Psalm xxxi.x. 4 ; Jerem. xx. 9,
33, — [Found the eleven gathered together.] This expression deserves
notice. Was Thomas with them or not ? If he was, he must
have gone out immediately after the two disciples oame in.
Otherwise it would be difficult to reconcile the verses which im
mediately follow, describing our Lord's appearing, with the account
given in St.- John, of Christ's appearing when Thomas was not
present. — If Thomas was not present on this occasion, how can
we explain St. Luke, speaking of " the eleven ?" Doddridge must
supply the answer ; — ¦" As Paul calls the company of apostles ihe-
twelve, (1 Cor. xv. 5,) though Judas the twelfth person was dead ;
so Luke here calls them the eleven, though Thomas the eleventh
person was absent, as appears from John xx. 24."
Let us add to this, that St. Mark distintly teUs us also, that the
Lord " appeared to the eleven, as they sat at meat." (Mark xvi.
14.)
M- — [Saying, the Lord is risen indeed.] Major remarks here, " These
words whioh Luke attributes to the eleven apostles are not alto
gether consistent with whatwe read in Mark, (Mark xvi. 12,) that
when the two disciples returning acquainted the rest, " they did
not believe them." — CampbeU thus solves the difficulty : " This does
not imply that none of them beheved, but that several, perhaps
the greater part, did not believe. When Luke tells us that they
said ' the Lord is risen indeed,' we are not to conclude that every.
one said this, or even beheved it, but only that some believed, and
that one of them expressly affirmed it. Such latitude in using
pronouns is common in every language. So, according to Mat
thew and Mark, both malefactors reproached Jesus on the cross.
But from Luke we learn that it was only one of them who acted
^ thus." [Appeared to Simon.] This appearance to Simon Peter alone
is only mentioned in this place, and in the Epistle to the Corin
thians. (1 Cor. XV. 2.) The circumstances of the appearance we
do not know.

LUKE, CHAP. XXIV.

609

It may be weU to mention here the eleven distinct appearances
of our Lord after His resurrection. He appeared,
1. To Mary Magdalene alone. Mark xvi. ; John xx. 14.
To the women returning from the sepulchre. Mat. xxvui.

2.
9, 10.
3.
4.5.
absent.

To Simon Peter alone. Luke xxiv. 34,
To the two disciples going to Emmaus, Luke xxiv. 13, &o.
To the apostles at Jerusalem, excepting Thomas who was
John XX. 19.

6. To the apostles at Jerusalem, a second time, when Thomas
was present. John xx. 26, 29.
7. At the sea of Tiberias, when seven disciples were fishing.
John xxi. 1.
8, To the eleven disciples, on a mountain in Gahlee. Matt.
xxviu. 16.
9. To above five hundred brethren at once. 1 Cor. xv. 6.
10. To James only. 1 Cor. 15. 7.
11. To all the apostles on mount Ohvet at His ascension, Luke
xxiv. 51.
Three times we are told that His disciples touched Him after
He rose. Matt, xxviii. 9; Luke xxiv. 39;' John xx. 27, Twice
we are told that He ate with them. Luke xxiv, 42 ; John xxi.
12, 13,
35. — [Things...done in the way.] This must necessarily mean the
wonderful exposition of Scrioture which had made their " hearts
burn." [Known of them in breaking of bread.] It is only necessary to
remark here that to apply this expression to the Lord's Supper is -
mere accommodation of Scripture words, and not justifled by the
context

LUKE XXIV. 36—43,

86 And as they thus spake, Jesus
himself stood in the midst of them,
and saith uno them. Peace be nnto
yo\i. 37 But they were terrified aud af-
.ft'igbted, and supposed that they had
seen a spirit.
38 Aud he said unto them, Why
are ye troubled, and -why do thoughts
arise in your hearts?
39 Behold my hands and my feet,
that i'. is I myself : handle me, and

see ; for a spirit hath not flesh and
bones, as ye see me have.
40 And when be had thus spoken,
he shewed them Ids hands aud his
feet, 41 And while tbey yet believed not
for joy, and wondered, he said unto
them. Have ye here any meat ?
42 And they gave him a piece of a
broiled fish, and of au honoyoomb.
43 And he took it, and did eat be-
fore them.

510 EXPOSITOEY THOUGHTS.
We should jobserve in this passage the singularly gracious
loords with lohich our Lord introduced Himself to His
disciples after His resurrection. We read that He suddenly
stood in the midst of them and said, "Peace be unto you."
This was a wonderful saying when we consider the men
to whom it was addressed. It -was addressed to eleven
disciples, who three days before had shamefully forsaken
their Master and fled. They had broken their promises.
They had forgotten their professions of readiness to die
for their faith. They had been scattered, " every man to
his own," and left their Master to die alone. One of them
had even denied Him three times. All of them had
proved backsliders and cowards. And yet heboid the re
turn which their Master makes to His disciples ! Not a
word of rebuke is spoken. Not a single sharp saying falls "
from His lips. Calmly and quietly He appears in the
midst of them, and begins by speaking of peace. " Peace
be unto you \"
We see, in this touching saying, one more proof that
the love of Christ "passeth knowledge." It is His glory to
pass over a transgression. He "delighteth in mercy." He
is far more willing to forgive than men are to be forgiven.
and far more ready to pardon than men are to be par
doned. There is in His almighty heart an infinite
willingness to put away man's transgressions. Though
our sins have been as scarlet He is ever ready to make '
them white as snow, to blot them out, to cast them behind
His back, to bury them in the depths of the sea, to re
member them no more. All these are scriptural phrases
intended to convey the same great truth, The natural
man is continually stumbling at them, and refusing to

LUKE, CHAP. XXIV. 511
understand them. At this we need not wonder. Free,
full, and undeserved forgiveness to the very uttermost is
not the manner of man. But it is the manner of Christ.
Where is the sinner, however great his sins, who need
be afraid of beginning to apply to such a Saviour as this ?
In the hand of Jesus there is mercy enough and to spare.
— Where is the backslider, however far he may have
fallen, who need be afraid of returning ? " Fury is not
in Christ." (Isai, xx'vai, 4.) He is willing to raise and
restore the very worst. — Where is the saint who ought
not to love such a Saviour, and' to pay Him willingly a
holy obedience ? There is forgiveness with Him, that
He may be feared, (Psalm cxxx, 4,) — Where is the
professing Christian who ought not to be forgiving
toward his brethren ? The disciples of a Saviour whose
words were so full of peace, ought to be peaceable, gen
tle, and easy to be entreated. (Coloss. iii. 13.)
We should observe, for another thing, in this passage,
our Lord's marvellous condescension to the infirmity of
His disciples. We read that when His disciples were
terrified at His appearance, and could not believe that
it was Himself, He said, " Behold my hands and feet :
handle me and see."
Our Lord might fairly have commanded His disciples
to believe that He had risen. He might justly have said
" Where is your faith ? Why do ye not believe my res
urrection, when ye see me with your own eyes.?" Bit-;.
He does not do so. He stoops even lower than this. He
appeals to the bodily senses of the eleven. He bids them
touch Him with their own hands, and satisfy themselves
that He was a material being, aud not a spirit or ghost

512 EXPOSITOEY THOUGHTS.
A mighty principle is contained in this circumstance,
which we shall do well to store up in our hearts. Our
Lord permits us to use our senses in testing a fact or an
assertion in religion. Things ahove our reason we must
expect to find in Christianity. But things contrary to
reason, and contradictory to our own senses, our Lord
would have us know, we are not meant to believe. A
doctrine, so-called, which contradicts oursenses, is not a
doctrine which came from Him who bade the eleven
touch His hands and His feet.
Let us remember this principle in dealing with the
Eomish doctrine of a change in the bread and wine at
the Lord's Supper. There is no such change at all. Our
own eyes and our own tongues tell us that the bread is
bread and the wine is wine, after consecration as well as
before. Our Lord never requires us to belieT^e that which
is contrary to our senses. The doctrine of transubstanti-
ation is therefore false and unscriptural.
Let us remember this principle in dealing with the
Eomish doctrine of baptismal regeneration. There is no
inseparable connection between baptism and the new
birth of man's heart. Our own eyes and senses tell us
that myriads of baptized people have not the Spirit of
God, are utterly without grace, and are servants of the
devil and the world. Our Lord never requires us to be
lieve that which is contrary to our senses. The doctrine
that regeneration invariably accompanies baptism is
therefore undeserving of credit. It is mere antinomianism
to say that there is grace where no grace is to be seen.
A mighty practical lesson is involved in our Lord's
dealing with the disciples, which we shall do well to

LUKE, CHAP. XXIV. 613
remember. That lesson is the duty of dealing gently
with weak disciples, and teaching them as they are able
to bear. Like our Lord, we must be patient and long-
suffering. Like our Lord, we must condescend to the
feebleness of some men's faith, and treat them as tenderly
as little children, in order to bring them into the right
way. We must not cast off men because they do not see
everything at once. We must not despise the humblest
and most childish means, if we can only persuade men to
believe. Such dealing may require much patience. But
he who cannot condescend to deal thus with the young,
the ignorant, and the uneducated, has not the mind of
Christ, Well would it be for all believers, if they would
remember St, Paul's words more frequently, " To the
"weak became I as weak, that I might gain the weak,"
(1 Corix. 22,) Notes, Lttke XXIV, 36—43,
3£ -[Stood in the midst of them.] We are not told in what manner
our Lord entered the room where the disciples were. We know
from John's words that the doors were shut, (John xx. 19,) " for
fear of the Jews." Whether our Lord passed through the doors
miraculously without opening them, or whether He opened them
miraculously, as the angel did when he brought Peter out of prison,
we cannot tell. (Acts xu. 10.) In either case there was a mira/-
cle. In any case the appearance was sudden and instantan
eous. [Peace he unto you.] I am quite unable to regard this expres
sion as being nothing more than the ordinary salutation of cour
tesy. It seems to me to be full of deep and comfortable truth. It
impUed that the great battle was fought and the great victory won
over the prince of tliis world, and peace with God obtained for
man according to the old promise. It implied that our Lord came
to His disciples with peaseful, gi-aeious, and forgiving feelings, and
with no resentment for their having forsaken Him.
Let it be noted, that " peaee" was the last word in the pro
phetical hymn of Zacharias, — " peace oa earth." part of tha
22*

514 EXPOSITORY THOUGHTS.
good news proclaimecl by angels- when Christ was born, — " peace'
the proclamation which the seventy disciples were ordered to make
in every house which they visited, — " peace" the legacy whioh our
Lord left and gave to the apostles on the night before He was cru
cified, — and " peace" was the first word which He spoke when He
appeared among them again after His resurrection. (Luke i, 79 ;
ii. 14 ; X. 5. John xiv, 27.)
Peace, in short, is one main ingredient of the gospel. Every one
of St. Paul's epistles, excepting the one to the Hebrews, bo-
gins with a gracious wish of " peace" to those to whom it is ad
dressed. SteUa has a long and exceUent passage on this expression.
37 — [Terrified and affrighted.] It is striking to remark, both here
and elsewhere in Scripture, how invariably the appearance of any
supernatural being, or any inhabitant of another world, appears to
strike terror into the heart of man. It seems an instinct of human
nature to be afraid on such occasions, and is a strong indirect proof
of man's utter inabihty to meet God in peace without a mediator.
If man is afraid of spirits and ghosts, what would man feel if he
saw God Himself?
38. — [Thoughts arise in your hearts.] Here, as elsewhere, our Lord
shows His knowledge of the inward man. The reasonings and
questionings of the apostles were aU known to Him.
39. — [Behold my hands and my feet] Some writers cannot see any
thing in this mention of " hands and feet," but a reference to the
uncovered parts of our Lord's body, to whioh our Lord directs
His disciples' attention, as a palpable proof that He had a real ma
terial body. I cannot, however, think that this was all that our
Lord meant. I believe that he called attention to the naU-prints
in His hands and feet, and thus showed that he was that very
Saviour who had been crucified.
[It is I myself .] The Greek words here mean literaUy, "Iam
I myself." [Handle me and see.] Here is a direct appeal to two senses,
touch and sight.
[A spirit hath not flesh an^ hones.] Stier and Alford both ob
serve the absence of the word " blood" in this expression, and
attach significance to it. I am unable to do so. Our Lord had just '
referred to the senses of touch and sight. Plesh and bones could
be touched, looked at, scrutinized, felt, without difficulty. Blood
of course could not. Our Lord therefore purposely mentions only
" flesh and bones." But to infer that His resurrection body had
no blood, as Alford suggests, appears to me to be going further
than we have any warrant to go.
Let it be noted that our Lord spoke here of "a spirit," and
the qualities of " a spirit," in such a maimer that it is impossible
to deny the existence of incorporeal beings. To beheve every

LUKE, CHAP. XXIV.

615

idle story about ghosts and apparitions is foolish and unreasonab'e.
But we must take care that'we do not go into the other extreme,
and deny the existence of spirits altogether. Our Lord's words
about them are clear and unmistakeable.
il.— [Believed not for joy!] Poole remarks, "If they had not be
heved now, they would doubtless not have rejoiced, for faith was
the cause of their joy. Tet the excess of their joy was the hinder-
ance of their faith. So dangerous are the excessive motions of
our afiections 1"
[Any mea?.] The Greek word so rendered, means hterally,
" anything eatable, any food." The Enghsh word " meat," at the
time when our version of the Bible was last revised, did not mean
" flesh" exclusively, as it does now.
43. — [Did eat hefore them.] The speculative questions raised on this-
oircumstance, about the capacity of our Lord's resurrection body
really to eat and really to drink, are most unprofltable and vain
¦ Let it sufiice us to believe that it was a real eating and drinking,
and not a mere optical delusion, or apparent eating and drinking,
as some have ventured to insinuate. We need not inquire further.
That it was so, Peter's words in another place appear to prove
plainly. (Acts x. 41.) The same remarks apply to the eating of
the angels who appeared to Abraham. (Gen. xviu. 8.)
Our Lord's manner of deahng with the disciples in this passage
ought to be carefuUy remembered. He appeals to their senses,
and allows them to satisfy their senses of the reality of His risen
body. He even imphes that if their senses had not been satisfled
they might fairly and justly doubt whether His body had risen.
This mode of arguing strikes a blow at the Eomish doctrine of
transubstantiation, and the Lutheran doctrine of consubstantiation in
the Lord's supper. When our senses detect no change in the sub
stance of the bread and wine, it is monstrous and unreasonable to
require us to believe that any change has taken place in them after
tlie act of consecration.

LtniB XXIV. 44r-49.

44 And he said unto tbem, These
ir«tlie 'words -which I spake.unto you,
while I -was yet with you, that; all
things must be fulfiUed, 'which were
written in the Law of Mosea, and in
-thoProphets, and m the Psalms, con
cerning me.
io Then opened be their under
standing, that tliey might understand
tho Scriptures,
46 And said unto them. Thus it is
writtoii. and thus it behoved Christ

to suffer, iind to rise from the dead
the third day :
47 Aud that repentance and remis
sion of sins should be preached in bis
name among all nations, beginning
at Jerusalem,
48 And ye are witnesses of these
things, 49 And, behold, I send tbe promise
of my Father upon you-: but tarry ye
in • the city of Jerusalem, until ye be
endued with power from on high.

516 EXPOSITORY THOUGHTS.
Let us observe, firstly, in these verses, the gift which
our Lord bestowed an His disciples immediately before
He left the world. We read that He '•' opened their un
derstanding that they might understand the Scriptures,"
We must not misapprehend these words. We are
not to suppose that the disciples knew nothing about the
Old Testament up to this time, and that the Bible is a
book whioh no ordinary person can expect to compre
hend. We are simply to understand that Jesus showed
His disciples the full meaning of many passages which
had hitherto been hid from their eyes. Above all. He
showed the true interpretation of many prophetical pas
sages concerning the Messiah,
We all need a like enlightenment of our understand
ings. "The natural man reeeiveth not the things of the
Spirit of God ; for they are foolishness unto him ; neither
can he know them, because they are spiritually dis
cerned," (1 Cor. ii, 14.) Pride, and prejudice, and love
of the world blind our intellects, and throw a veil over
the eyes of our minds in the reading of the Scriptures.
We see the words, but do not thoroughly understand
them until we are taught from above.
He that desires to read his Bible with profit, must
first ask the Lord Jesus to open the eyes of his under
standing by the Holy Ghost. Human commentaries are
useful in their way. The help of good and learned men
is not to be despised. But there is no commentary to be
compared with the teaching of Christ. A humble and
prayerful spirit will find a thousand things in the Bible,
which the proud, self-conceited student will utterly fail
to discern.

LUKE, CHAP. XXIV. 617
Let us observe secondly in these verses, the remark
able manner in which the Lord Jesus speaks of His oion
death onthe cross. Hedoes notspeak of itas a misfortune,
or as a thing to be lamented,but as a necessity. He says "It
behoved Christ to suffer, and to rise again the third day."
The death of Christ was necessary to our salvation.
His flesh and blood offered in sacrifice on the cross were
"the life of the world," (John vi, 51.) Without the death
of Christ, so far as we can see, God's law could never have
been satisfied, — sin could never have been pardoned, —
man could never have been justified before God, — and
God could never have shown mercy to man. The cross
of Christ was the solution of a mighty difficulty. It
untied a vast knot. It enabled God to be "just, and yet
the jiistifier" of the ungodly. (Eom. iii. 26.) It enabled
man to draw near to God with boldness, and to feel that
though a sinner he might have hope. Christ by suffering
as a Substitute in our stead, the just for the unjust, has
made a way by which we can draw near to God. We
may freely acknowledge that in ourselves we are guilty
and deserve death. But we may boldly plead, that One
has died for us, and that for His sake, believing on Him,
we claim life and acquittal.
Let us ever glory in the cross of Christ. Let us regard
it as the source of all our hopes, and the foundation of
all our peace. Ignorance and unbelief may see nothing
in the sufferings of Calvary but the cruel martyrdom of
an innocent person. Faith will look far deeper. Faith
will see in the death of Jesus the payment of man's
enormous debt to God, and the complete salvation of all
who believe.

618 EXPOSITORY THOUGHTS.
Let us observe, thirdly, iu these verses, ivhat loere
the first truths which the Lord Jesus bade His disciples
preach after He left the world. We read that " repent
ance and remission of sins" were to be preached in His
name among all nations.
" Eepentance and remission of sins" are the first things
which ought to be pressed on the attention of every
man, woman, and child throughout the world. — All ought
to be told the necessity of repentance. All are by nature
desperately wicked. Without repentance and conversion,
none can enter the kingdom of God. All ought to
be told God's readiness to forgive every one who be
lieves on Christ. All are by nature guilty and con
demned. But any one may obtain by faith in Jesus, free,
full, and immediate pardon.— All, not least, ought to be
continually reminded, that repentance and remission of
sins are inseparably linked together. Not that our re
pentance can purchase our pardon. Pardon is the free
gift of God to the believer in Christ. But still it re
mains true, that a man impenitent is a man unforgiven.
He that desires to be a true Christian, must be experi
mentally acquainted with repentance and remission of
sins. These are the principal things in saving religion.
To belong to a pure Church, and hear the Gospel, and
receive the sacraments, are great privileges. But are we
converted ? Are we justified ? If not, we are dead before
God. Happy is that Christian who keeps these two points
continually before his eyes ! Eepentance and remission
are not mere elementary truths, and milk for babes.
The highest standard of sanctity is nothing more than a
continual growth in practical knowledge of these two

LUKE, CHAP. XXIV. 510
points. The brightest saint is the man who has the most
heart-searching sense of his own sinfulness, and the live
liest sense of his own complete acceptance in Christ.
Let us observe, fourthly, what toas the first place at
ivhich the disciples were to begin preaching. They were
to begin "at Jerusalem."
This is a striking fact, and one full of instruction. It
teaches us that none are to be reckoned too wicked for
salvation to be offered to them, and that no degree of
spiritual disease is beyond the reach of the Gospel remedy.
Jerusalem was the wickedest city on earth when our Lord
left the world. It was a city which had stoned the pro
phets and killed those whom God sent to call it to re
pentance. It was a city full of pride, unbelief, self-
righteousness, and desperate hardness of heart. It was
a city which had just crowned all its transgressions by
crucifying the Lord of glory. And yet Jerusalem was the
place at which the first proclamation of repentance and
pardon was to be made. — The command of Christ was
plain ; — " Begin at Jerusalem."
We see in these wondrous words, the length, and
breadth, and depth, and height of Christ's compassion
toward sinners. We must never despair of any one
being saved, however bad and profligate he may have
been. We must open the door of repentance to the chief
of sinners. We must not be afraid to invite the worst of
men to repent, believe, and live. It is the glory of our
Great Physician, that He can heal incurable cases. The
things that seem impossible to men are possible with
Christ. Let us observe, lastly, the peculiar position which be-

520 EXPOSITORY THOUGHTS.
lievers, and especially ministers, are meant to occupy in
this world. Our Lord defines it in one expressive word.
He says, " Ye are witnesses."
If we are true disciples of Christ, we must bear a
continual testimony in the midst' of an evil world. We
must testify to the truth of our Master's Gospel, — ^the
graciousness of our Master's heart, — the happiness of our
Master's service, — the excellence of our Master's rules of
life, — and the enormous danger and wickedness of the
ways of the world. Such testimony will doubtless bring
down upon us the displeasure of man. The world will
hate us, as it did our Master, because we " testify of it.
that its works are evil." (John vii. 7.) Such testimony
will doubtless be believed by few comparatively, and will
be thought by many offensive and extreme. But the
duty of a witness is to bear his testimony, whether he is
believed or not. If we bear a faithful testimony, we
have done our duty, although, like Noah and Elijah, and
Jeremiah, we stand almost alone.
What dO'we know of this witnessing character ? What
kind of testimony do we bear ? What evidence do we
givo that we are disciples of a crucified Saviour, and, like
Him, are "not of the world ?" (John xvii, 14.) What
marks do we show of belonging to Him who said, " I
came that I should bear witness unto the truth ?" (Johr
xviii, 7.) Happy is he who can give a satisfactory answer
to these questions, and whose life declares plainly that
he, "seeks a country." (Heb. xi. 14.)
Notes, Luke XXIV. 44—49.
44. — [These are the words, Sc!] This expression must be paraphra
sed, in order to give the full meaning of it. Alford renders it.

LUKE, CHAP. XXIV. 521
" Behold the reahzation of the words." — ^It signifles, " You now
see actually fulfilled, the words which I so often spake to you,
saying that the predictions about my sufferings must be accom
plished. Tou could not then beheve that I was really going to
suffer and afterwards rise again, Tou see now that it was true,"
[3fust he fulfilled.] The Greek word here translated "must," is
the same that is rendered " ought" in the 26th verse, and " be
hoved" in the 46th,
[Law of Moses...prophets...Psalms!] It should be remembered
that this tlireefold division was the Jewish division of the Old
Testament, They classed all its contents under these three heads. .
When our Lord speaks of the things in the " law of Moses"
concerning Himself, there can be little doubt that He points to all
the types and figures which were emblems of Himself, and spe
cially to the .sacrifices.
15. — [Opened he their understanding, Sc] We are taught here that
the miads of the disciples had been closed by prejudice and tra
ditional interpretations. Our Lord opened the doors and 'windows
. of their minds, and let in the hght.
Poole remarks, " He did not open their understanding 'without
the Scripture ; He sends them thither. He knows that Scripture
would not give them a sufficient knowledge of the things of God,
'without the influence and Ulumination of His Spirit. They are
truly taught by God who are taught by His Spirit to understand
the Scriptures, Christ gives great honor to the Scriptures, The
devU cheats those whom he persuades to cast away the Scriptures
in expectation of a teaching by the Spirit, The Spirit teaches by,
not without, not contrary to, the Holy Scriptures."
Cornelius S Lapide tries in vain to argue from this verse that
the laity cannot understand the Bible without the teaching of the
Church, that the Bible is not suited for the laity, and that the
apostles had the knowledge of the Scriptures specially intrusted to
them. — There is not the slightest proof that the apostles alone had
their " understandings opened" on the present ocoasion. Onthe
contrary, the context distinctly tells us that those who were here
assembled were the apostles and " they that were with them." —
Moreover, the fact that our Lord opened the understandings of aU,
is a plain proof that all, whether apostles or not, require teaching
from above, and that Christ is able, ready, and willing to give it to
all, whether apostles or not, as long as the world stands.
46, — [nus it is written.] This is a general expression, signifying
' It was written in Scripture that things concerning me should
take place in the way in which they have taken place.'' It was
"written" that it should be so, and it was necessary, or " beho-

522 EXPOSITORT TH0UGHT&
ved" therefore that so it should be. If Christ had not suffered
and risen again, Scripture would not have been fuMled. The
chief reference here, no doubt, is to Isaiah liii. Psalm xxii. and
Dan. ix. 26.
[Rise from the dead the third day.] The question has been
raised here, " Where does the Old Testament say that Christ should
rise again the third day?" Pearce remarks that it does not ap
pear, unless in Hosea vi. 2, and Jonas i. 17. — I am not however
convinced that either here or in 1 Cor. xv. 4, it was intended that
we should lay stress on the thifd day, in understanding the sen
tence. The meaning of the verse seems to me to be simply, " that
it was written, and was therefore necessary, that Christ should
suffer and rise again." I cannot see that the sense obliges us to
find an Old Testament prediction about the third day. Even if it
did, I feel no doubt that there are more passages to prove it than
any one has yet discovered. There is a depth of meaning in the
Old Testament, I suspect, with reference to Christ, which no one
has yet fully fathomed.
47. — [And that] The governing words here, we must remember,
are still, " it is written, and was therefore necessary that," &o.
[Bepeniance and remission of sins.] These words are a brief sum
mary of the main doctrines of the Gospel. The necessity of re
pentance, and the possibility of remission, — the wfllingness of God
to grant repentance unto life, and the full provision made by Christ
for the pardon of man's sins, were to be proclaimed and pubhshed
like a notice given pubhcly by a herald. And all was to be done ,
" in Christ's name." That expression is the leading one in the
whole sentence. It signifles, " By the authority of Christ," and
" Through the merit and mediation of Christ." Both ideas are in
cluded. No Christian teaching, 'oe it remembered, is scriptural and sound
which does not give the principal place to these two great doc
trines. [Among all nations.] The Greek words here would be equaUy
well translated, "Among aU Gentiles." And considering that,-
"Jerusalem" is brought in at the end of the verse, it is highly
probable that this waa the idea intended to be conveyed. The
Gospel was to be preached to Gentiles as well as Jews.
[Beginning at Jerusalem.] This expression taught two things.
One was, that the Apostles and first preachers of the Gospel
should not shrink from offering salvation to the worst and great
est sinners. They were not to regard even the city where their
Master was crucifled as hopelessly wicked, and too bad to be
beneflted by the Gospel. The result showed that this command
was not given without cause. The greatest triumph ever won
by the Gospel, perhaps, was the conversion of throe thousand

LUKE, CHAP. XXIV. 523
Jemasilem hearers on the day of Pentecost. — The other lesson
was tliat the flrst offer of salvation should always be made to
the Jews. Hardened, unbehevmg as they were, they were stiU'
"beloved for the Father's sake," and were not to be despised
(Eom. xi. 28.)
The Acts of the Apostles, in instances too many to be quoted,
as well as St. Paul's words in the Epistle to the Romans, (Rom.
i. 16,) show how faithfully the apostles discharged the duty bf
preaching to the Jews.
The duty of Christians to care specially for the souls of Jews
seems plainly pointed out in the expression before us.
Let it be noted, that the conclusions of Peter's two flrst ser
mons at Jerusalem, in Acts h. aud in., exactly carried out the
command of the verse before us. He preached "repentance and
remission in Christ's name."
48. — [Ye are witnesses of these things.] The " things" here spoken of
must be the " things concerning Himself," which our Lord had just
been expounding.
The office which the first disciples, and after them, all ministers
and believers were to fill, is stated in the word " witnesses,"
Stier remarks, " It is not the Lord's wiU to appoint and send
forth orators, or enthusiasts, or even simple teachers, but before
aU, and in all, witnesses. The idea contained in Luke i. 2, ' which
from the beginning were eye-witnesses and ministers of the word,'
¦ is here found once more."
49. — [/ send the promise of my Father.] This expression means
the Holy Ghost, whom the Father had promised in the Old
Testament prophecies to send, and who came down on the day
of Pentecost. (See Isai. xhv. 3 ; Joel u. 28 ; Jerem, xxxi. 33 ;
Ezek. xxxvi. 27.)
Let it be noted, that our Lord here speaks of "sending the
Holy Ghost." We see in this His equality and unity with God
the Father. - We also see that the Holy Ghost proceeds from the
Son, no less than from the Father.
Let it be noted, that the Holy Ghost is evidently a Person, and
not- an influence. The words "I send" oan only be used of a
"person." Let it be noted, -that our Lord says, "I send," — not "I will
send." This shows the certainty of the coming of the Holy
Ghost, and the speedy approach of His coming. May it not
also show that even from the very time at whioh our Lord spoke,
the disciples would begin to receive grace and power from the
Holy Ghost.
[Tarry ye in the city . . . until, Sc] This expression is remark
able. It seems to denote that our Lord would have liis d-sciplea

524 EXPOSITORY THOUGHTS.
go forth into all nations immediately after the day of Pentecost
and wait at Jerusalem no longer. Their backwardness to do this,
when compared with the expression before us, is noteworthy.
[Endued.] This word means literaUy, " Be clothed upon, or
invested with." It is frequently used in the New Testanaent, and
implies a putting on something wliich we do not naturaUy possess,
(See Rom, xiii. 14; 1 Cor. xv, 53; Gal. in, 27; Col. iii.
9, 10.)
[Power from on high.] Some have thought that this expression
IS only a form of speech for the Holy Ghost Himself. It seems
more hkely that it signifles the energy and influence imparted by
the Holy Ghost. It is very hke the expression used about the
Virgin Mary, " The Holy Ghost shall come upon thee, and the
power of the Most Highest shaU overshadow thee." (Luke i. 35.)
It would then mean in this place, " Tarry till ye be endued with
that heavenly power which the Holy Ghost, whom the Father has
promised, and I also send, shaU impart to you."
Alford quotes a remark of Stier, that this " enduing with the
Holy Ghost, was the true and complete clothing of the naked
ness of the fall." This appears to me only partiaUy correct. I be
lieve the " imputed righteousness of Christ, unto all and upon aU
them that beheve," is the true garment which remedies the naked
ness of the fall (Rom. in. 22.) The indwelling grace of the
Spirit is doubtless never separate from that righteousness. But
it is in itself a distinct and separate thing, and should be kept dis
tinct in our minds.

LUKE XXIV. 50-53.

50 And be led tbem out as far as
to Bethany, and be 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 tbey worshipped bim, and
returned to Jerusalem 'with groat
joy; 53 And were continually in tbe
temple, praising and blessing God"
Amen.

These verses are the winding up of St. Luke's history of
our Lord's ministry. They form a suitable conclusion to
a Gospel, which in touching tenderness and full exhibi
tion of Christ's grace, stands first among the four records
of the things which Jesus did and taught. (Acts i. 1.)
Let us notice, firstlj^, in this passage, the remarkable
manner in which our Lord left His disciples. We read that

LUKE, CHAP, XXIV, 525
"He lifted up His hands and blessed them. And it canie
to pass, while He blessed them, He was parted from
them," In one word. He left them when in the very act
of bless ing.
We cannot for a moment doubt that there was a
meaning in this circumstance. It was intended to remind
the disciples of all that Jesus had brought with Him
when He came into the world. It was intended to assure
them of what He would yet do, after He left the world.
He came on earth to bless and not to curse, and blessing
He departed. — He came in love and not in anger, and in
love He went away. — -He came not as a condemning
iudge, but as a compassionate Friend, and as a Friend
He returned to His Father. — He had been a Saviour full of
blessings to His httle flock while He had been with them.
He would be a Saviour full of blessings to them. He
would have them know, even after He was taken away.
For ever let our souls lean on the gracious heart of
Christ, if we know anything of true religion. We shall
never find a heart more tender, more loving, more patient,
more compassionate, and more kind. To talk of the
Virgin Mary as being more compassionate than Christ is
•a proof of miserable ignorance. To flee to the saints for
comfort, when we may flee to Christ, is an act of mingled
stupidity and blasphemy, and a robbery of Christ's crown..^
Gracious was our Lord Jesus while He lived among His
weak disciples, — gracious in the very season of His agony
on the cross, — gracious when He rose again and gathered
His scattered sheep around Him, — gracious in the man
ner of His departure from this world. It was a departure
in the very act of blessing ! Gracious, we may be assured

526 _ EXPOSITORY THOUGHTS.
He is at the right hand of God. He is the same yesterda;7,
to-daj', and fbr ever, — a Saviour ever ready to bless,
abounding in blessings.
Let us notice, secondly, in this passage, the' place to
which our Lord went when He left the world. We read
that " He was carried up into heaven,"
The full meaning of thfese words we cannot of course
comprehend. It would be easy to ask questions about
the exact residence of Christ's glorified body, which the
wisest theologian could never answer. We must not
waste our time in unedifying speculations, or " intrude
into things unseen." (Col. ii. 18.) Let it suffice us to
know that our Lord Jesus Christ is gone into the presence
of God on behalf of all who believe on Him, as a Fore
runner and a High Priest. (Heb, vi. 20. John xiv. 2,)
As a Forerunner, Jesus has gone into heaven to pre
pare a place for all His members. Our great Head has
taken possession of a glorious inheritance in behalf of His
mystical body, and holds it as an elder brother and trustee,
until the day comes when His body shall be perfected.
' — As a High Priest, Jesus has gone into heaven to in
tercede for all who believe on Him. There in the holy
of holies He presents on their behalf the merit of His •
own sacrifice, and obtains for them daily supplies of
mercy and grace. The grand secret of the perseverance
of saints is Christ's appearance for them in heaven. They
have an everlasting Advocate with the Father, and there
fore they are never cast away. (Heb. ix. 24, 1 John ii, 1,)
A day will come when Jesus shall return from heaven,
in like manner as He -went. He will not always abide
within the holy of holies. He will come forth, like tha

LUKE, CHAP. XXIV. 527
Jewish high priest, to bless the people, to gather His
saints together, and to restore all things. (Lev. ix. 23^
Acts iii. 21.) For that day let us wait, and long, and
_pray. Christ dying on the cross for sinners, — Christ
living in heaven to intercede, — Christ coming again in
glory, are three great objects which ought to stand out
prominently before the eyes of every true Christian.
Let us notice, lastly, in this passage, the feelings of our
Lord's disciples when He finally left them and was car
ried up into heaven. We read that "they returned. to
Jerusalem with great joy, and were continually in the
temple, praising and blessing God."
How shall we account for these joyful feelings ? How
shall we explain the singular fact, that this little com
pany of weak disciples, left, for the first time, like or
phans, in the midst of an angry world, was not cast
down, but was full of joy ? — The answer to these ques
tions is short and simple. The disciples rejoiced, because
now for the first time they saw all things clearly about
their Master. The veil was removed fr»m their eyes.
The darkness^had at length passed away. The meaning
of Christ's humiliation and low estate, — the meaning
of His mysterious agony, and cross, and passion, — the
meaning of His being Messiah and yet a sufferer, — the
meaning of His being crucified, and yet being Son of
God, — all, all was at length unravelled and made plain.
They saw it all. They understood it alL Their doubts
were removed. Their stumbling-blocks were taken
away. Now at last they possessed clear knowledge, and
possessing clear knowledge felt unmingled joy.
Let it be a settled principle with us, that the little

528 EXPOSITORY THOUGHTS.
degree of joy which many believers feel arises often from
want of knowledge. Weak faith and inconsistent prac
tice are doubtless two great reasons why many of God's
children enjoy so little peace. But it may well be sus
pected that dim and indistinct views of the Gospel are
the true cause of many a believer's discomfort. When
the Lord Jesus is not clearly known and understood, it
must needs follow that there is little "joy in the Lord,"
Let us leave the Gospel of St. Luke with a settled
purpose of heart to seek more spiritual knowledge every
year we live. Let us search the Scriptures more deeply
and pray over them more heartily. Too many believers
only scratch the surface of Scripture, and know nothing
of digging down into its hid treasures. Let the word
dwell in us more richly. Let us read our Bibles more
diligently. So doing we shall taste more of joy and peace
in believing, and shall know what it is to be " continually
praising and blessing God."
Notes. Luke XXIV. 50—53.
50. — [Led them out as far as to Bethany.] There is something
very touching in the fact that our Lord's ascension took place
close to Bethany. It was a small village bordering on the
mount of Olives, where Mary, and Martha, and Lazarus dwelt;
It is- probable that they aU were present when our Lord left the
earth. [Lifted up his hands and blessed ihem.] This circuthstance is
full of meaning. The blessing was significant. It showed the
spirit in which our Lord parted from His church on ea,rth, and
was an earnest of what He would do for them in heaven. It typ
ified His full assumption of His priestly office, and gave assurance
of what He wUl yet do when He comes again.
GiU remarks, "This lifting up of the hands was not in order
¦to put them on His disciples, nor was it used as a prayer-gesture,
nor was the blessing of them prayerwise, or by praying for a
blessing on them. As Aaron, His type, lifted up his hands
towards the people of Israel, and blessed them when he first

LUKE, CHAP. XXIV. 629
offered the offerings for them, (Lev. ix. 22,) so Christ as the great
High Priest, having offered Himself as a sacrifice for the sins of
His people, lifted up His hands towards them and blessed them in
an authoritative way."
51. — [He was parted from them!] The Greek word so rendered is
somewhat remarkable. It signifies literally, "stood apart." A
German commentator thinks it means, " He went a httle distance
from them previous to His ascension." The more common opin
ion is that the word ia only a part of the same incident whioh is
described when it says He was " carried up into heaven."
[Carried up into heaven.] Where our Lord's body went when
so carried up, is an unprofltable speculation. Let it be enough for
us, to remomber that He went into the presence of God for us,
and that He wih come again exactly in like manner as Ho went,
(Acts i. 11.)
Burgon remarks, " These beautiful words denote that Jesus was
rather taken away from the men He loved, than that by an act of .
His own He left them. For His passion, it is said, that He was
impatient; (Luke xii. 50.) — ^for His ascension, not so. He did not
leave His disciples, but was parted fi'om them."
52. — [They worshipped Him.] This is the first formal act of adora
tion which we ever read of the disciples paying to our Lord-
. Then: knowledge of His Messiahship and divinity was now clear
and distinct Hence came the "joy" which the verse mentions
that they felt. All things were now clear and plain to them con
cerning their Master. The darkness was past, and the true light
shone. (1 John ii. 8.)
^3.--^Continually in ihe tempk.] This expression does not necessa
rily mean that the disciples were never anywhere else except in
the temple. It only means that they made a daily, regular habit
of attending the temple services and assembling in the temple
courts, and specially at the times of prayer. (Acts iii. 1.) It is
the same Greek word used about Cornehus, where it says, that
" he prayed to God alway." (Acts x, 2.)
The temple, be it remembered, was a place of resort for aU pi
ous Jews in Jerusalem, and in its spacious courts all sorts of wor
shippers met daily without interruption, or interference 'with one
another. Even of the apostles it is said, that " daily in the tem
ple, and in every house, they ceased not to teach and preach Jesus
Christ." (Acts v. 42.) It seems to have been such an established
custom for aU rehgious-minded persons to assemble in the temple,
that the apostles could even preach the Gospel there.
Maldonatus remarks, " that it is a striking fact that St. Luke's
Gospel begins by describing a scene in the temple, when Zacha
rias had hiis vision, and also leaves us in the temple, when it con
cludes." 23

530

EXPOSITORY THOUGHTS.

Burgon says, " They repaired to the temple, and so the temple
service became henceforth fiUed with new meaning. The song of
Moses has become to them the song of the Lamb, For them the
Psalms speak henceforth another language, for they speak to them
only of Christ, Well may they have been henceforth ' continu
ally in the temple, praising and blessing God.' "

In leaving the Gospel of St. Luke, it may prove useful to some
readers to give the foUowing list of the principal circumstances
which are recorded by Luke alone, and are not mentioned by Mat
thew, Mark, and John, They are fifty-eight in number.

1, — The vision of Zacharias, and conception
ofEhsabeth 
2, — The salutation of the Virgin Mary .
3. — Mary's visit to Ehsabeth
4, — The birth of John the Baptist, and hymn
of Zacharias . . ..^ .
5. — The decree of Caesar Augustus
6. — The birth of Christ at Bethlehem .
7. — The appearance of angels to the shepherds
8, — The circumcision of Christ
9. — The presentation of Christ in the temple
10. — The account of Simeon and Anna .
11. — Christ found among the doctors
12. — Date of beginning of John's ministry
13. — Success of John's ministry
14. — Genealogy of Mary

IL

III.

TER,
5—25.
26—38, 39—56.
57-SO. 1—3.
4-7.8—20.
21.
22—24,25—38.41—52, 1—2,
10—15.
23—38.

15.— Christ p^-eaching and rejected at Nazareth IV. 15 — 30.

LUKE.

531

CHAP.

16. — ^Particulars in the caU of Simon, James
aud John 

17. — Christ's discourse in the plain
18. — Raising of the widow's son at Nain .
19. — ^Woman in Simon's house . . . .
20. — ^Women who ministered to Christ
21. — James and John desiring fire to come down
22. — Mission of seventy disciples
23. — ^Return of seventy disciples
24. — Parable of the good Samaritan .
26, — Christ in the house of Martha and Mary
26. — ^Parable of firiend at midnight
27. — Christ dining in a Pharisee's house
28. — Discourse to an innumerable multitude
29. — ^Murder of the Galileans
30. — ^Parable of the barren fig tree
31, — Case of the woman diseased 18 years
32. — Question on the few that be saved
33. — ^Eeply to the Pharisees' warning about Herod
34. — Case of a dropsical man
35. — Parable of the lowest room
36. — Parable of the great supper
37, — Difficulties of Christ's service
38. — Parable of the lost sheep and piece of money
39 — ^Parable of tlie prodigal son
\
40.— Parable of the unjust steward
41, — Parable of the rich man and Lazarus ,

V.
VL
VIL VIII,
IX. X.

XL
XIL XIIL

XIV.

XV,

XVI,

VEB.
1—10.
17-49. 11—17.
36—50. 1—3.
51—56. 1—16.
17—24.
2&-37.38—42. 5—8,
37—54. 1—53. 1—5.
6—9.
10—20.
22—30, 31—33, 1—6.
7—14.
15—24
25-55. 1—10.
11—22 1—18.
19—31.

532

EXPOSITORY THOUGHTS.

42. — ^Instruction to disciples
43. — Healing of ten lepers . . - .
44.— Question and answer about coming of God's
kingdom 

45. — ^Piarable of the importunate widow
46. — Parable of the Pharisee and Pubhcan .
47. — CaUing of Zaochseus ....
48. — Parable of the pounds
49. — Christ weeping over Jerusalem .
50, — Special warning to Peter .
51. — Direction to buy sword
52. — Appearance of an angel, and bloody sweat
in garden 

53, — ^Pilate sends Christ to Herod
54, — Women deplore Christ's sufferings
55. — The penitent thief ....
56. — The appearance of Christ to two disciples
going to Emmaus ....
57. — Circumstances attending Christ's appearance
to the eleven 
58,— Christ's departure in the act of blessing

CHAP.
XVII,

VEK.
1—10,
12—19.20—37.

XVIII,

1-

-8.

9-

-14

XIX.

2-

-10

11-

-28

41—44

XXII.

31-

-32

35-
-38.
43—44.
XXIII
6—16
27—32
39—43
XXIV.
_13— 35.
37—49
50—53,
YALE UNIVERSITY LIBRARY

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