Chapter XXVIII (continued, part 6)
&c.]: but 'was about thirty years of age wlien he began
(his ministry),' makes better Greek, and Is probably the true sense. [Benqel, Olshausen, Db Wbtte, Meyeu, Alkord, &c.] At this age the priests entered on tlieir oflic'e (Numbers 4. 3). being, as was supposed, the son of Joseph, &c.—Have we In this genealogy, as well as Mattliew's, the line of Joseph* or Is tills the line of Maryf—& point on which there has been great difference of opinion and much acute discussion. Tbose who take the former opinion contend that it Is the natural 102
Clfist Berjiniteih to Preach. LUKE V. MiracvJxyus Draught of Fishes.
saving—' but only.' (Cf. Mark 13. 32, Greek.) Sarepta— "Zarephath," 1 Kings 17. 9, a heathen village between Tyre and Sidon. (See Mark 7. 24.) 28, 29. when they heard these tilings—these allusions to X,\\q heathen, jUHt as afterwards with Paul (Acts 22. 21, 22). rose up—Ijroke up the service irreverently and rushed forth, thrust him—with violence, as a prisoner in their liands. brow, &c.—Nazareth, though not built on the ridge of a hill, is in part surrounded by one to the west, having several such precipices. (See 2 Chronicles 25. 12; 2 Kings 9. 33. It was a mode of capital punishment not unusual among the Romans and others.) This was the first insult which
l?ut He so'.ects a passage announcing tlie sublime object
of His wliole. mission, its Divine cliiiracter, and His spe-
cial enUowments for 11; expressed in the first person, and
80 singularly adapted to the first opening of the mouth in His prophetic capacUy, that it seems as if made expressly
for this occasion. It is from the well-known section of
Isalali's prophecies whose burden is that mysterlbus "Servant of the Lord," despised of man, abhorred of
the nation, but before whom kings on seeing Him are to
arise, and princes to worship ; in visage more marred than any man and His form than the sons of men, yet sprink-
ling many nations; labouring seemingly In vain, and spending His strength for naught and in vain, yet Jeho-
tlie Son of God received, and It came from "them of his own household !" (Matthew 10. 36.) 30. passing through the midst, &c.—evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed him to escape. (Similar escapes, however, in times of persecution, are not unexampled.) 31. down to Capernaum—it lay on the Sea of Galilee (Matthew 4. 13), whereas Nazareth lay high.
vah's Servant to raise up the tribes of Jacob and be His
Salvation to the ends of the earth (Lsaiah 49., &c.). The quotation is chiefly from the Septuagint version, used in
the sj-nagogues. acceptable year—an allusion to the Ju-
bilee year (Leviticus 25. 10), a 3'ear of universal release for person and property. See also Isaiah 49.8; 2 Corinthians
6. 2. As the maladies under which humanity groans are here set forth under the names of poverty, broken-hearted-
33-^. Demoniac Healed, unclean—the frequency with which this character of impurity is applied to evil spirits is worthy of notice, cried out, &c.—see on Matthew 8. 29; Mark 3. 11. rebulied them, &c.—see on v. 41. thrown him, &c,—see on Mark 9. 20. what a word—
ness, bondage, blindtiess, bruisedness (or crushedness), so, as
the glorious Healer of all these maladies, Christ announces Himself in the act of reading it, stopping the quotation just before it comes to " the day of vengeance," which was only to come on the rejecters of His message (John 3. 17). The first words, "The Spirit of the Lord
word from the Lord of spirits.
38-41. Peter's Mother-in-law, and Many Others, Healed. See on Matthew 8. 14-17. 41. suffered them not to speak—the marginal reading here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Matthew 12. 24, &c.) See also Acts 16. 16-18.
is upon Mii," have been noticed since the days of the Chnrch Fathers, as an illustrious example of Father, Son, and Holy Ghost being exhibited as In distinct yet harmonious action In the scheme of salvation. 20. the minister— the Chazan or synagogue-officer, all eyes fastened on Him—astounded at His putting in such claims,
ai. began to say, &c.—His whole address was just a de-
tailed application to Himself of this and perhaps other like prophecies. 33. gracious words— ' the words of grace,'
42-14. Jesds, Sought Out at Morning Prayer, and Entreated to Stay, Declines from the Urgency of His Work. See on Mark 1. 35-39, where we learn how early He retired, and how He was engaged in solitude when they came seeking Him. stayed him- ' were staying Him,' or sought to do it. What a contrast to tlie Gadarenes ! The nature of His mission required Him to keep moving, that all might hear the glad tidings. (Matthew
referring both to the richness of his matter and the sweetness of His manner (Psalm 45. 2). Is not tUls, AcSee on Matthew 13. 54-56. They knew he had received "no rabbinical education, and anything supernatural they seemed incapable of conceiving. 23. this proverb—like our ' Charity begins at home.' whatsoever, &c.—'Strange rumours have reached our ears of Tliy doings at Capernaum ; but if such power resides in Thee tocurethe ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?' His choice of Capernaum as a place of residence since entering on public life was. It seems, already well known at Naza-
8. 34.) I must, Ac-but duty only could move Him to deny entreaties so grateful to His spirit.
Ver. 1-11. Miraculous Draught of Fishes—Call op Peter, James, and John. Not their.first call, however, recorded John 1. 35-42; nor their seconri, recorded Matthew
reth ; and when He did come thither, to give no displays
of His power when distant |)lace8 were ringing with His fame, wounded their pride. He had indeed " laid his hands on a few sick folk and healed them," Mark
4. 18-22; but their third and last before their appointment to the apostleshlp. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.) 3. taught out of the ship—see on Matthew 13. 2. 4. for a draught -munificent recompense for the use of his boat. 5. Master—betokening not surely a first acquaintance, but a relationship already formed, all nlght^the usual time of fishing then (John 21. 3), and even now Peter, as a fisherman, knew how hopeless it was to " let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.) 6. net brake—rather 'was breaking,' or 'beginning to break,' as v. 7, "beginning to sink." 8. depart, Ac—Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him. (John 6. 68.) 'Twas rather, 'Woe Is me. Lord ! How shall
6.5; but this seems to have been done quite privately, the general unbelief precluding anything more open. 84. and he said, &c. —He replies to the one proverb by another, equally familiar, which we express in a rougher form — 'Too much familiarity breeds contempt.' Our Lord's long residence in Nazareth merely as a townsman had made him too common, incapac.- tating them for appreciating Him as others did who were less familiar wUh hi* every-day demeanour in private
life. A most important principle, to whlcli the jvise will pay due regard. (See also Matthew 7. 6, on which our Lord Himself ever acted.) 25-27. But I tell you, &c.—falling back for support on the well-known examples of Elijah and Elisha (EUseus), whose miraculous power, passing by those who were near, expended Itself on those at a dis-
tance, yea on heathens, 'the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He Intended like them to feed the poor and cleanse the lepers,
I abide this blaze of glory 7 A sinner such as I am Is not
fit company for Thee.' (Cf. Isaiah 6. 5.) 10. fear not, Simon—this shows how the Lord read Peter's speech. The more highly they deemed of Him, ever the more grateful
Ylf: points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers.' [Stier.] three years and six month*—So James 5. 17, including perhaps the six months after the last fall of rain, when there would be little or none at any rate; whereas In 1 Kings 18. 1, which says the rain returned "In the third year," that period is probably not reckoned, save . . .
it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him. from Itenceforth —marking a new stage of their connection with Christ. The last was simply, "I will make you fishers." flahers of men—' What wilt thou think, Simon, overwhelmed by
Plueking Corn on the Sabbath. LUKE VI, VII. The Twelve Apostles CItogcn.
this draught of fishes, when I shall bring lo thy net what will beggar all this glDry?' Bee on Matthew 4. 18. 11. forsook all—They did this before (MaUhew 4. 20); now tliey do it again ; and yet alter tlie Crucifixion they are at tlieir boats once more. (John 21. 3.) In such a business this is easily conceivable. After Pentecost, however, they appear to have finally abandoned their secular calling.
Multitudes-Glorious Healings. l!J, 1.3. went ont— probably from Capernaum, all night in prayer . . . and wlien . . . day, he called, &c.—tlie work with whioli the next day began shows what had been the burden of this
?(i.f//ir« devotions. As Hedirected His disciples to pray for " labourers" Just before sending Iheinsi lvrs forth (see on
Matthew 9. 37; 10. 1), so here we find the Lord MiinseU In prolonged communion with His Fatlier in piepaialion for the solemn appointment of those nu n who were to give birth to His Church, and from whom the world in all time was to take a new mould. How iiist i iiciive is this; 1»-16. See on Matthew 10. 2-4. 17. in tUv plain-by some rendered 'on a level place,' i. e., a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon i*ecorded by Matthew (5. 1), of whicli they take this follow-
12-16. Leper Healed. See on Matthew 8. 2-4. 15. but BO, &c.^—See on Mark 1. 45.
17-2(). Paualytic Healed. S*-s on Matthew 9. 1-8. 17. Pharisees and doctors . . . sitting bj-—the highest testimony yet borne to our Loi'd's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. power of tlic Lord present—with Jesus, to heal them—the sick people. 18. house-top the flat roof, throujfh the tiling . . . before Jesns—See on Mark 2. 2. SJi. take up thy couch—'sweet saying! The bed had borne the man; now the man shall bear the
ing discourse of Luke to be but an abridged form. But as the sense given In our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; It has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was sp<iken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no dilficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of It. 19. healed—kept healing, denoting successive acts of mercy till it went over that needed. There Is something unusually grand and pictorial in this touch of description. 20, ai. In the Sermon on the Mount the benediction Is pronounced upon the "poor in spirit" and those who "hunger and thirst
bed !' [Bengel.]
27-32. Levi's Call and Feast—See on Matthew 9. 9-13; and Mark 2. 14. 30. their scribes—a mode of expression allowing that Luke was writing for Gentiles.
33-3!). Fasting. See on Mattliew 9. 14-17. The incon-
gruities mentioned in v. 36-38 were intended to illustrate the difference between the genius of the old and new economies, and tlie danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, " the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the
spiritual freedom of the new economy, both are disfigured and destroyed. Tlie additional parable in v. 39, which is pecu-
affeirighteotcsness." (Matthew 5. 3, 6.) Here It is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view " the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him," as "these very beatitudes are paraphrased by James (2. 5). langli—how charming is the liveliness of this word, to express what in Matthew is called being "comforted!" separate you—whether from their Church, by excommunication, or from their society; both hard to flesh and blood. for tlie Son of man's sake—cf. Matthew 5. 11. " for My sake;" and immediately before, " lor righteous-
liar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which (''lirist was introducing; and the old, the opposite
spirit of Judaism: men long accustomed to the latter could not be expected " straightway"—all at once—to take a liking lijr the former; q. d., 'These inquiries about the difference between my disciples and the Pharisees,' and even John's, are not surprising; they are the effect of a natur il revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who liave no patience with the timidity of their weaker brethren !
ness' sake" (V. 10). Christ thus binds up the cause of righteoK.Diess in the world with the reception of Himself. 33. leap for joy—a livelier word than "be exceeding glad" o:
'exult,' Matthew 5. 12. 24,25. rich . . . full . . . laugh —who liave all their good things and Joyous feelings here and now, ii\ perishable objects, received your consolation—see on cli. 16. 25. shall hunger—their inward craving strong as ever, but the materials of satisfaction for ever gone. 20. all speak well of you—alluding to tlie court paid to the false prophets of old. (MIcali 2. 11.) For the principle of this woe, and Its proper limits, see John
Ver. 1-5. Plucking Corn Ears on Sabbath. See on Matthew 12. 1-8; and Mark 2. 23-28. 1. Second sabbath aftei the first—an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free Irom difficulty. 5. Lord also—rather 'even,' as Mattliew
15. 19. 27-36. See on Matthew 5. 44-48; 7. 12; and 14. 12-14. 37, 38. See on Matthew 7. 1, 2; but this Is much fuller and more graphic. 39. can tlie blind, &c.—not In the Sermon on the Mount, but recorded by Matthew In another and very striking connection, ch. 15. 14. 40. the disciple, &c. —q. d., 'The disciple aims to come up to his master, and he thinks himself complete when he does so: If you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly
12. 8—of the sabbath—as naked a claim to all tlie auihorUy
of Him who gace the law at Mount Sinai as could possibly be made; q. d. 'I have said enough to vindicate tlie men ye carp at on my account: but in this place is the Lm-d of the
law, and t/icy have His sanction.' See on Mark 2. 28.
6-11. Withered Hand Healed. See on Mattliew 12.
9-15; and Mark 3. 1-7. watched whether, &e.—in Matthew this Is put as an ensnaring question of theirs to our Lord, wlio accordingly speaks to the state of their hearts, v.
in one common ruin with yourselves.' 41-49. See oa Matthew 7. 3-5, 16-27.
9, Just as If they had spoken It out. 9. good or evil, save or destroy-By this novel way of putting His case, our Lord teaches the great ethical principle, thai to neglect any opportunity of doing good is to incur the guilt of doing evil
Ver. 1-10. Centurion's Servant Healed. See on Mat thew 8. 5-13. 4. he was wortliy, &c.—a testimony most precious, coming from those who probably were strangers to the principle from which he acted. (F.cclesiastes 7. 1.) lovctli our nation—having found that " salvation was of the Jews," he loved theni fur II. built, Ac, —his love took this practical and appropriate form.
and by this law He bound His own spirit. (See on Mark
8. 4.) 11. filled with madness—the word denotes .sense-
less rage at Ihi^ conlusion to which our Lord had put them, both by word and deed, what to do with Jesus—not so much whi'tlwr to get rid of Him, but liow to compass It.
(See on Matthew .3. 0.)
12-19. THK TWELVB AP03TLK8 CHOSKN — GATHKBJ NO
U-17. Wiuow or Nain's Son Raised ToXiiFE. (luLuk*
Oirisl's Testimony of John. LUKE viri. His Feel Washed with Tean.
only ) 11. Naln—a small village not elsewhere mentioned lu Scripture, and only this once probably visited by our Lord ; it lay a little to the south of Mount Tabor, About twelve miles from Capernaum. 12. carried outwas being carried out." Dead bodies, being ceremon ially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried in the city of David), and the funeral was usually on the same day as the death, only son, &c.—afifectiug particulars,
tween them ; but she could keep her leeiings no longer to lierself, and having found her way to Him (and entered along with him, v. 45), they burst forth iu this surpassing yet most artless style, as If her whole soul would go out to Him. 39. the Pharisee— wlio had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment, spake within himself, &c.—'Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him, and so. He can be no propliet.' Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee. 40-43. Like Nathan with David, our Lord conceals His home-thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon ; the criminality of the one was ten times that of the other (in the proportion of "5(X)" to "50"); but both being equally insolvent, both are with equal frankness forgiven ; and Simon is made to own. that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man 7 Let us see. 45-47. I entered . . . no water—a compliment to guests. Was this "much love?" Was it anyf no kiss—of salutation. How much love was here ? Aity
told with delightful simplicity. 13, 14. the Lord—'This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean.' [Bengel.J saw her, had compassion, &c.—What consolation to thousands of the bereaved has this single verse carried from age to age ! 14, 15. What mingled majesty and grace shines in this scene! The Resurrection and tlie Lite in human flesh, with a word of command, bringing back
life to tlie dead body; Incarnate Compassion summoning
Its absolute power to dry a widow's tears! 10. visited hi8 people—more than bringing back the days of Elijali and Elisha. (1 Kings 17. 17-24; 2 Kings 4. 32-37; and see on Matthew 15. 31.)
18-35. The Baptist's Message, thk Reply, and conSKQUENT Discourse. See on Matthew 11. 2-14. 39, 30. nud all the people that heard—
at all* with oil . . . not anoint—even common olive-oil in contrast with the woman's " ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveness prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The Inference is plain only one of the debtors was really forgiven, though in tlie first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable, her sins %vlilch are many—
' on hearing (tiiis).' These are the observations of the Evangelist, not of our Lord. Knd the pnbllcans—a striking clause. Justified God, bring baptized, &c.—rather, ' having been baptized.' The meiining is. They acknowledged the Divine wisdom of such
n preparatory ministry as John's, in leading them to Him who now spake to them (see ch. 1. 16, 17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful desigti
(if God iu the Saviour himself, to their own destruction. 31-35. the Lord said, <fec.—As cross, capricious children, invited by tlieir playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so tliat generation rejected both Jolin and his Master: the one because he was too unsocial—more like a demoniac than a rational man; the otfier, because he was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honour her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty; for "the fall tout loatheth an honeycomb, but to the hungry soul every bitter thing is meet." (Proverbs 27. 7.)
' tliose many sins of hers,' our Lord, who admitted how much moresheowed than thePharisee, now proclaims in naked terms the forgiveness of her guilt, for—not because, as if love were the cause of forgiveness, but 'inasmuch as,' or 'in proof of which.' The latter clause of the verse, and the whole structure of the parable, plainly show this to be the meaning, little forgiven . . . lovelh little—
delicately ironical Intimation of no love and no forgiveness in the present case. 48. said unto lie«", &c.—an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it Hies from those who mope and are paralyzed for want of it. 49, 50. they that sat . . . who is this I &c.—no wonder they were startled to hear One wlio was reclining at the same couch, and partaking of the same hospitalities with tliemselves, assume the awful prerogative of 'even forgiving sins.' But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the " forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her In that "peace" which she had already feltj but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths:
36-50. Christ's Veet Washed -with Tears. 37, 38. a Inner—one wlio had led a profligate life. iV. B.— There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. See on ch. 8. 2, an alabaster box of ointment—a perfume-vessel, in some cases very costly (John 12.5). 'The ointment lias here a peculiar interest, as the ofl^ering by a penitent of what had been an accessory in her unliallowed work of sin.' [Alford.] at hU feetbehlnd him
tlie posture at meals being a reclining one, with tlie feet out behind, began to wa«h, Ac.—to' water with a shower.' The tears, which were quite involuntary, poured down in a flood upon His naked feet, as she bent down to kiss
(1.) though there be degrees of guilt, insolvency, or inabilify to wipe oul the dishonour done to God, is common to all sinners,
(2.) As Clirist is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.
lliera; and deeming them rather fouled than washed by
this, she hastened to wipe them ofl" with the only luwel she had, the long tresses of her own hair, 'with wliich slaves were wont to wash their masters' feet.' [Stikr.] klmed—the word signifies 'to kiss fondly, to caress,' or to 'kiss again and again,' whicli v. 4o shows is meant here. What prompted this? Much love, springing from a sense cj much forgiveness. So says He who knew her liearl, v. 47. Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of Divine pardon to her guilty soul, we know not. But prolmbly she was of the crowd of "publicans and sinners" whom Incarnate Compa.ssion drew so often around Him, and heard from His lips some of those wordo such as never man spake, "Come unto me, all ye that labour," Ac. No peraooal interview had up to this time taken place be-
Ver. 1-3. A Galilean Circuit, with the Twelvb and certain Ministering Women. (In Luke only.) went—' travelled,' ' made a progress'—throughout every city and village— ' through town and village'—preaching, Ac—the Prince of itinerant preachers scattering far and wide the seed of the Kingdom, certain women healed, &c.—on whom He bnd the double claim of having brought healing to their bodies and new life to their 105
Christ TtTcnislered In by Women. LUKE IX. Pda-^s Confession of Christ.
souls. Drawn to Him by an attraction more tlian magnetic, they accompany Him on tills tour as His almoners —ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think It, as well they might, a small thing that Thou shouldst reap their carnal things.
haps they witnessed at a distance the sudden calming c tlie tempest. Here at least they are, watching for His re turn, and welcoming Him to the shore. The tide of HI popularity was now fast rising. 415. Who tonched me —'Askest Thou, Lord, who touched Thee? Rather a
" who touched Thee not In such a throng.' 46. somebod touched—yes, the multitude "thronged and pressed Him' —" they jostled against Him," but all involuntarily; the. were merely carried along ; but one, one only—" somebod touched Him," with the conscious, voluntary, dependen touch of faith, reaching forth Its hand expressly to hav cont.act with Him. This and this only Jesus acknow ledges and seeks out. Even so, as the Church Fatlier Atr GUSTiN long ago said, multitudes still come similarly close t
(J r^^rinthians 9. 11.) But dost Thou take it at their hand, ai.d subsist upon it ? " Oh the depth of the riches"—of this poverty of His ! Mary Magdalene— t". e. , probably, ofMagdala, on which see Matthew 15. 39. went—rather 'had gone.' seven devils—(Mark 16. 9.) It is a great wrong to this honoured woman to identify her with the once profligate woman of ch. 7. 37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other—foi which there is not the least scriptural ground. Joanna, wife of Cliuxa, Herod's steward—If the steward of such a godless, cruel and licentious wretch as Herod Antipas
Christ in the means o/ grace, but all to no purpose, being ontr sucked into the crowd. The voluntary, living contact o faith is that electric conductor which alone draws virtu out of Him. 47. declared before all—this, though a grea trial to the shrinking modesty of the believing woman was just what Christ wanted in dragging her forth, her public testimony to the facts of her case—both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her. 55. give her meat—See on Mark 5. 43.
(see on Mark 6. 14, <tc.) dilTered greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very Improbable, though he might be favourably disposed towards Him. But what we know not of him, and may fear he wanted, we are sure his wife possessed. Healed either of " evil spirits" or of some one of the "infirmities" here referred to—the ordinary diseases of humanity—she Joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that ehe hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her." (Mark 14.9.) many others—i.e., many oihe^T healed women. What a train! and all ministering nnto Him of tlieir substance, and He allowing them to do it and subsisting upon It! 'He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far Into the depths of poverty as to live upon the alms of love. He only fed others miraculously ; for Him-
Ver. 1-6. Mission of the Twelve Apostles. See on Matthew 10. 1-15. 1. power and authority—He both gttoi-
ifled and authorized them.
7-9. Herod Troubled at what he Hears of Christ, Desires to See Him. See on Mark 6. 14-30. 7. perplexed—'at a loss,' 'embarrassed ' — said of some that John was risen—among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mark 6. 14—desired to see him—but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from ch. 2.3. 8.
10-17. On the Return of the Twelve, Jesus retires with them to Bethsaida, and there Miraculously Feeds Five Thousand. See on Mark 6. 31-44.
18-27. Peter's Confession of Christ— Our Lord's First Explicit Announcement of His Afproachinq Death, and Warnings Arising Out of it. See on Matthew 16. 13-28 ; and Mark 8. 34. 84. will save—' is minded to save,' bent on saving. The pith of this maxim depends—as often in such weighty sayings (for example, " Let the dead bury the dead," Matthew 8. 22)—on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher
self, He lived upon the love of His people. He gave all things to men. His brethren, and received all things from them, enjoying thereby the pure blessing of love: which
Is then only perfect when It is at the same time both giving and receiving. Who could Invent such things as tliese ? ' It was necessary to live in this manner that it might be so recorded.' rOLSHArsEN.]
4-18. Parable of the Sower.—See on Mark 4. 3-9, 14-
life; and he wlio cannot bring himself to surrender the one for the sake of the other shall eventually lose both. 36. ashamed of me and of my words—the sense of shame is one of the strongest In our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what Is fitted to lower It, and was given us as a preservative from all that Is properly shameful. When one is, in this sense of It, lost Va shame, he is nearly past hope. (Zecliariah 3. 5; Jeremlab
'20. 16. No man, &c.—See on Matthew 5. 15, of which this
is nearly a repetition. 15. For nothing, <&c.—See on ch. 12.2. 18. how ye—in Mark 4.24, "what ye hear." The one Implies the other. The precept Is very weighty, seemeth to have—or, ' thlnketh that he hath ' (Margin). The "having" of Matthew 13. 12 (on which see), and this thinking he hath,' are not different. Haliging loosely on iim, and not appropriated. It is and is not Ills.
19-21. His MOTHEK AND BRETHREN DESIRE TO SPEAK WITH Him.—See on Mark 12. 46-50.
6.15; 3.3.) But when Christ and "His words "-Chris-
tianity, especially in its more spiritual and uncompromising features—are unpopular, the same instinctive de-
22-25. Jesus, crossing the Lake, Stills the Stou.m.— See on Matthew 8. 23-27, and Mark 4. awi. 23. fllle»l—
sire to stand well with others begets the temptation to be ashamed of Him, which only the ' expulsive power ' of a higher affection can effectually counteract. Son of man be ashamed when he cometh, Ac—He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame And everlasting contempt." (Daniel 12. 2.)
/«.,' were getting filled,' i.e., those who sailed ; meaning that their ship was so.
2ft-39. Demoniac or Gadara Healed.—vSee on Mat- .hew 8. 28-34; and Mark 5. 1-20.
40-56. Jaikus' Daughter Raised, and Issue of Blood Healed.—.See on Matthew 9. 18-20; and Mark 5.21-43. 40. glaKlIy received him, for . . . all waiting hlin—Tlio abundant teaching of that day (In Matthew 13. : and see Mark 4. 36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them In the evening to cross the lake, they remain hanging about the oeach, having got a hint, probably through some of His disciples, that He would be bacJc the same evening. Per106
' Oli shame, to be put to shame before God, Christ, and angels!' [Bkngel.] 87. not taste of death till they see the kingdom of God— "see It come with power" (Mark 9. 1); or see " the Son of man coming in His kingdom " (Matthew 16. 28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to
rite Transfiguration of Chriat. LUKE IX. Demoniac and Lunatic Boy Ilealvl.
work the greatest of all changes on this earth, and be the ^rauU pledge of His final coming in glorj'.
which thoy appeared ; thtii profouna interest in the progress of it , their humble solaces and encouragements to go through with it; and their sense of its peerless and overvihelming glory. 'Go, matchless,- adored One, a Lamb to the slaugliter! rejected of men, but chosen of God and precious; disliououred, abhorred, and soon to be slain by men, but worshipped by cherubim, ready to be greeted by all heaven. In virtue of that decease we are here; our all is suspended on it and wrapped up in it. Thine every step is watched by us with ineflable interest; and though It were too liigli an honour to us to be permitted to drop a word of cheer into that precious but now clouded spirit, yet, as the firstfruits of harvest, the very joy set before Him, we cannot choose but tell Him that what is Aie depth of shame to Him is covered with glory in the eyes of Heaven, that the Cross to Him is the Crown to us, that that "decease" is
28-3«. Jesus Transfigured, as. an eight days after these aaylngg— including the day on wliich this was upoken and that of the Transfiguration. Matthew and Mark say " after six days," excluding these two days. As the "sayings" so deflnitelj' connected with the Traasflgnration scene are those announcing His death —at wliich Peter and all the Twelve were so startled and scandalized—so tliis scene was designed to show to the eyes as well as the heart how glorious that death was In the view of Heaven. Peter, James, and John partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mark 5. 37), the Transfiguration, and tlie Agony in the garden (Mark
14.33). a moiuitaln—not Tabor, according to long tra-
all our salvation and all our desire.' And who can doubt that such a scene did minister deep cheer to that spirit?
dition, with which the facts ill comport, but some one near the lake, to pray— for the period He liad now reached was a critical and anxious one. (See on Mattliew
'Tis said they "talked" not to Him, but "unth Him:" and
if they told Him how glorious His decease was, might He not fitly reply, ' I know it, but your voice, as messengers from heaven come down to tell it me, is music in mine
16. 13.) But who can adequately translate those "strong cryings and tears?" Methlnks, as I steal by His side, I hear from Hira these plaintive sounds, ' Lord, Wiio hath believed Our report? I am come unto Mine own and Jline own receive Me not; I am become a stranger unto My brethren, au alien to My mother's children: Consider Mine enemies, for they are many, and tliey hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name." 29. as He prayed, tl»e fashion, &c.—before He cried He was answered, and whilst He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. OftUmes in the deepest depths, out of groanings' which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Aminadab. Their pray-
ears.' 33. and when they were awake—so, certainly, the most commentators: but if we translate literally, it should be 'but having kept awake.' [Meyer, Alford.] Perhaps 'having roused themselves up' [Olshausen] may come near enough the literal sense; but from the word used we can gatlier no more than that they slwok off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (v. 37). saw his glory, &c.—the empliasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2 Peter 1. 10). 33. they departed—Ah ! bright manifestations in this vale of tears are always " departing" manifestations. 34, 35. a cloud—not one of our watery clouds, but the Shekinah-cloud (see on Matthew 2;i 39), the pavilion of the manifested presence of God with His people, what Peter calls " the excellent" or "magnificent glory" (2 Peter 1. 17). a voice "such a voice," says Peter emphatically; "and this voice (he adds) we heard when we were with Him lu the holy mount." (2 Peter 1. 17, 18.) my beloved Son
ers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial ra/liance upon it. (2 Corinthians 3. 18, with Exodus 34.
U9-35.) raiment white, &c.—Matthew says, " His face did thine as the sun" (17. 2), and Mark says " His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (9. 2). The ligiit, then, it would seem, shone not upon Him from witJumt, but mit of Him /ram uiifiin; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men !"
. . . hear Him reverentially, implicitly, alone. 36. Jesus found alone—Moses and Ellas are gone. Tlieir work is done, and they have disappeared from the scene, feeling no doubt with their fellow-servant the Baptist, "He must Increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left— to suflTer ! kept It close—feeling, for once at least, that such things were unmeet as yet for the general gaze.
(Isaiali 52. 14.) 30, 31. there talked with him two men
. . . Moses and Ellas . . . appeared In glory—
' Who would have believed these were not angels had nob their human names been subjoined?' [Benqei,.] (Cf. Acts 1. 10; Mark 16. 5.) Moses represented "the law," Elijali "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake." spake—'were speaking.' of hU decease—'departure;' beautiful euphemism (softened term) for death, which Peter, who witnessed the scene, uses to express his own expected death, and the use of which single term seems to have recalled the whole by a sudden rush of recollection, and occasioned that delightful allusion to this scene wliich we find in 2 Peter 1. 15-18. which he should accomplish —'was to fulfil.' at Jemsalem—Mark the historical character and local features which Christ's death assumed to these glorified men—as important as it is charming—and see on ch. 2. U. What now may be gathered from this statement? (1.) That a dying Messiah is the great article of the true Jervish theology. For a long time the Church had fallen clean away from the faith of this article, and even from a preparedness to receive it. But here we have that Jewel raked out of the dunghill of Jewish traditions, and by the true representatives of the Church of old made the one subject of talk with Christ himself. (2.) The adoring
87-45. Demoniac and Lunatic Boy Healed—Chkist'3 Second Explicit Announcement of His Death and' Resurrection.—See on Mark 9. 14-32. 43-45. the mighty* power of God—'the majesty' or 'mightiness' of God lii^ this last miracle, the Transfiguration, &c. ; the Divine grandeur ot Christ rising upon them daily. By comparing Matthew 17. 22, and Mark 9..30, we gather that this had been the subject of conversation between the Twelve and their Master as they Journeyed along, these sayings not what was passing between them about His grandeur [Meyer, &c.], but what He was now to repeat for the second time about His sufferings [De Wettb, Stikk,. Alford, &c.]; q. d., ' Be not carried off your feet by all this grandeur of Mine, but bear in mind what I have alreadytold y m, and now distinctly repeat, that that Sun Inwhose '"earns ye now rejoice is soon to set in midnight' gloom. " The Son of man," says Christ, " into the hands of men- -a remarkable antithesis (also in Matthe-w 17, 22, and Ma k 9.31). and they feared—'insomuch that tliey feared.' Their most cherished ideas were so completely dashed by such announcements, that they were afraid of laying themselves open to rebuke by asking Him any. questions.
46-48. Strife amonq the Twelve, who. (miould bb Gkeatest-John Rebuked for Excldsiveness. 4648. See on Matthew 18. 1-5. 49, 50. Johnjinawcred, &c —The link of connection here with the foregoing context lies in the words "in My name" (v. 48). . 'Oh, as to that 107
ffrotiiude of glorified men for His undertaking to accomplish tuch a decease; titeir felt dependence upon it for the glory in 54
The Refusal of the Samaritans. LUKE X. The Mission of the Seventy.
(8ftld John, joung, warm, but not sufficiently apprehending Christ's teaching in these things), we saw one casting out devils "in Thy name," and we forbade him: Were we wrong?' 'Ye were wrong.' ' Bnt we did "becHn.se he foUoweth not us." ' 'No matter. For (1.) "There
57-62. INCIUENTS ILLTTSTRATIVR OF DFSCIPLESHIP. S7, 58. The PRECIPITATE disciple. See on Matthew 8. 19, 20. 59, 60. The PROCRASTINATING disciple. See on Matthew
8. 21, 22. 61, 6*. The IRRESOLUTE disciple. I will follow
. . . tout—The second disciple had a " bnt" too—a diiliculty in the way Just then. Yet the different treatment of the two cases shows how difl^ierent was the sj/irit of the two, and to that our Lord addressed Himself. The case of Elisha (1 Kings 19. 19-21), though upjHtrenlly similar to this, will be found quite diflerent from the "looking back" of this case, the best illustration of which Is that of those Hindoo converts of our day who, when once persvaded to leave their spiritualfathers in order to " bid thc^ti farewell which are at home at their house," very rarely return to them. no man, Ac—As ploughing requires an eye Intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to " Lot's wife." (Genesis
is no tnau wliich shall do a miracle in my name that can lightly (or 'soon') speak evil of Me," Mark 9. 39. And (2.)
If snch a person cannot be supposed to be " against us,"
yoii are to hold him "for us." ' Two principles of immense importance. Christ does not say this man should noi have followed "with them," but simply teaches how he was to be regarded tJumgh he did not—M a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of disctpleship, which have deluged Christendom with blood In Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Acts 34. 14), do so worship the God of their fathers." Visible unity in Christ's Church
is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses, Numbers 11. 31-29.
19. 26; and see on ch. 17. 32.) It is not actual return to the world, but a reluctance to break with it,
51-56. The Period of His Assumption Approaching, Christ takes His Last Leave of Galilee—The Samaritans Refuse to Receive Him. 61. tUe time wng come—rather, ' the days were being fulfilled,' or approaching tiieir fulfilment—that he should be received up of His assumption,' meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages ; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His mvn" and "would have gathered them:" during the other, the awful consequences of "His own receiving Him not" rapidl.v revealed themselves, he steadfastly get His face—the "He" here is emphatic—
Ver. 1-24. Mission of the Seventy Disciples, and THEIR Return. As our Lord's end approaches, the preparations for the establishment ofthe coming Kingdom are quickened and extended. 1, the Lord—a becoming title here, as this appointment was an act truly lordly. [Bengel.] other seventy also-rather, 'olhers (also in number), 70;' probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness. (Numbers 11. 24, 2i.) Tlie mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, Intended to supply what of general preparation for coming events the Lord's own visit after* wards to the same "cities and places" {v. 1) would not, from want of time, now suffice to accomplish ; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and pemiartent effects. Accordingly, after their I'eturn from this single missionary tour, we never again read of the Sevent}'. 9. tlie harvest, Ac—See on Matthew 9. ;?7, SS. 3-Vi. See on Matthew 10.7-16. son of peace—inwardly prepared to embrace your message of peace. See note on " worthy," Matthew 10. 13. 19-15. See on Matthew U. 20-24. for Sodom—Tyre and Sidon were ruined by commercial prosperity; Sodom sank through its vile pollutions: but the doom of otherwise correct persons who, amidst a blaze of light, reject the Saviour, shall be less endurable than that of any of these. IG. he that, ifcc—See on Matthew 10.40. 17. returned— evidently not long away. Lord, Ac.—'Thou hast exceeded Thy promise, for "even the devils,"' &c. The possession of such power, not being expressly in their commission, as in that to the Twelve (ch.9. 1), filled them with more astonishment and Joy than all else. In thy name—taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ. 18. I beheld-As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, It should be brought out in the translation: 'I was beholding Satan aslighlning falling from heaven :' </. d., 'I followed you on your mission, and watched its triumphs ; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden aa the darting of lightning from heaven to earth, lol Satan was beheld lulling from heaven !' How remarkable is
' He Himself then.' See His own prophetic language, "I have set my face like a flint," Isaiah
60.7. go to Jerusalem—as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (John 7. 2, 10; and 10. 2-2, 23), and all the intermediate movements and events. 53. messengers before his face ... to make ready for htm—He had not done this before; but now, instead of avoiding. He seems to court publicity—all now hastening to maturity. 53. did not receive Him, because, <bc.—the Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [JoSEPHUS, Antiquities, 20. 6. 1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, In the person of one whose "face was as though he would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on John 4. '20.) 54. .Tames and Jol»n—not I'eter, as we should have expected, but those "sons of thunder" (Mark 3. 17), who afterwards would have all the highest honours of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (v. 49, 50). Yet this was " the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mark 10. 3.S-40 and Acts 12. 2.) That same fiery zeal, In a mellowed and hallowed form, in the beloved disciple, we find in 2 John 5. 10 and 3 John 10. lire ... as Ellas—a plausible case, occur-
.rlng also in Samaria. (2 Kings 1. 10-12.) 55, 50. know not -nvhat spirit, &c.—'The thing ye demand, though In keep-
ilng with the legal, is unsulted to the genius of the evan-
/(^e^/c'i/ dispensation.' The sparks of unholy Indignation
uroulil seize readily enough on this example of Kllas, ftbough our I^ord's rebuke (as is plain from v. 50) is di-
irected to the principle Involved rather than the animal heat which doubtless prompted the reference. 'It is a golden sentence of TlUotson, Let ns never do anything for.religion which is contrary to religion.' [Webster and Wilkinson.] for the Son of man, &c.—a saying truly Divine, of which all His miracles—forsalvation, never dc- •lr\iction—were one continued Illustration, went to an- «Uier'->Ulustruting HU own precept, Matthew 10. 23.
this, that by that law of association whlcli connects a part with the whole, those feeble triumphs of the Sevenl,T seem to have not only brought vividly before the Redeemer the whole ultimate result of Ills mission, but com-
pressed It Into a moment and quickened It Into the rapid-
ity of lightning ! iV: B.—The word rendered "dtfvO*," »•
J«8
Parahle of the Good Samaritan. LUKE X. Christ Eeprehendeth Martha.
of their enemy, Deuteronomy 22. 4; Exodus 23. 4, 6. (Ct Isaiah 58. 7.) 33. Samaritan — one excommunicated by the Jews, a by-word among them, synonymous with heretic and devil (John 8. 48). See on ch. 17. 18. had compassion—His best is mentioned first; for 'He who gives outward things gives something external to himself, but he who Imparts compassion and tears gives him something from his very self.' [Gregory the Great, in Trench.] No doubt tlie priest and Levite had their excuses-' Tisii't safe to be lingering here; besides, he's past recovery; and then, mayn't suspicion rest upon ourselves? So miglit the Samaritan have reasoned, btU did not.' [Trench.] Kor did he say. He's a Jew, who would have had no dealings with me (John 4. 9), and why should I with him? oil and wine—the remedies used in such cases all over tlie East (Isaiah 1. 6), and elsewhere ; the wine to cleanse tlie wounds, the oil to assuage their smartings. on Itis own beast—himself going on foot. 35. two pence—equal to two days' wages of a labourer, and enough for several days' support. 36. Which was neighbour 1—a most dexterous way of putting the question : (1.) Turning the question from 'Whom am I to love as my neighbour ?' to ' Wlio
always used for those spiritual agents employed In demoniacal possessions— never for the ordinary agency of
tsatan in rational men. When thereforethe Seventy say, " Uie devils ^demons) are subject to us," and Jesus replies, 'Mine eye was beholding <Sa<are falling,' It is plain that He meant to raise their minds not only from the particular
to tlie general, but from a very temporary form of satanlc operation to the entire kingdom of evil. (See John 12. 31 ; and
of. Isaiah 14. 12.) 19. beliold I give you, <fec.—not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as dis-
ciples, serpents and scorplonth^the latter more venomous than the former: literally, in the first Instance (Mark 16. 17, 18 ; Acts 28. 5) ; but the next words, " and over
all the power of the enemy, and nothing shall by any means
hurl you," show that the glorious power of faitli to " overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to his people He makes them innocuous, is what is meant. (1 John 5. 4; Epheslans 6. 16.) 20. rejoice not, Ac—i. e., not so much. So far from forbidding it. He takes occasion from It to tell them what had been passing in His own mind. But as power over demons was after all Intoxicating, He gives them a higher joy to balance it, the Joy of having their names in Heaven's register. (Phillppians 4. 3.) 21, 23. Jesns aald, &c.—The very same sublime words were uttered by our Lord on a former similar occasion. Matthew U. 25-27 (on which see note); but (1.)
Is tlie man that shows that love?' (2.) Compelling tlie lawyer to give a reply very difierent from what he would like—not only condemning his own nation, but those of them who should be tlie most exemplary. (3.) Making him commend one of a deeply-hated race. And he does
it, but it is almost extorted. For he does not answer, 'The Samaritan' — that would have sounded iieterodox, lieretical—but " He that showed mercy on hini." It comes to the same thing, no doubt, but the circumlocution is signifloant. 37. Go, <fec. — O exquisite, matchless teucliing ! What new fountains of charily has not this opened up in the human spirit—rivers in the wilderness, streams in the desert! what noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours witli His incomparable love — first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity wliicli He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbour?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Ezeklel 34. 4), while He bound up the brokenhearted (Isaiah 61. 1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw througli the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough). [Trench.] ' He hungered,' exclaims Gregory of Nazianzen (in the fourth century),
tliere we are merely told that He "answered and said" thus; here. He "rejoiced in spirit and said." (2.) Tliere it was merely "at that time (or season)" that he spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble
class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. " Rejoice" is too weak a word. It is " exulted in spirit" evidently giving visible expression to His unusual emo-
tions, while, at the same time, the words " in spirit" are meant to convey to the reader the depth of them. This Is one of those rare cases in which the veil is lifted from olT the Redeemer's inner man, that, angel-like, we may "look into it" for a moment. (1 Peter 1. 12.) Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we sliall find rising In our hearts a still rapture—" Oh the depths 1" 23, »*.—See on Matthew 13. 16, 17.
2»-37. QoESTioN OP A Lawyer, and Parable of the Good Samaritan. 25. tempted him— ' tested him;' in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had. 26. what is written in the law— apposite question to a doctor of the law, and patting him in turn to the test. [Benqel.] 27. thou shalt, &c.—the answer Christ Himself gave to another lawyer. See on Mark 12. 29-33. 28. he aaid, &c.—'Right; this do, and life is thine'—laying such emphasis on "this" as to indicate, without expressing It, where the real dijffleuUy to a tinner lay, bluCl thus nonplussing the questioner himself. 20. willing— 'wishing,' to get himself out of the difliculty, by throwing on Jesus the definition of 'neighbour,' which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles. [AiiFORD.] 30. a certain man—a Jew. trom Jerusalem to Jericho —a distance of nineteen miles nortli-east, a deep and very fertile hollow—
' but He fed thousands ; He was weary, but He is the Rest of the weary; He is saluted "Samaritan" and "Demo-
niac,'" but He saves him that went down from Jerusalem and
fell among thieves,' &c.
38-12. Martha and Mary. 38. certain village—Bethany (John 11. 1), which Luke so speaks of, having no farther occasion to notice it. received him . . . her house —the house belonged to her, and she appears throughout to be the elder sister. 39. wliichaiso—' who for her part,' iu contrast with Martha, sat—'seated herself.' From the custom of sitting 6enea</i -an Instructor, the phrase 'sitting at one's feet' came to mean being a disciple of any one (Acts 22.3). heard—rather, 'kept listening' to His word. 40. cambered—'distracted.' cametol»im—'presented herself before Him,' as from another apartment, in which her sister had "left her to serve (or make preparation) atone." carest thou not . . . my sister, &c.—'Lord, here am I with everything to do, and this sister of mine win not lay a hand to anything; thus I miss something from Tliy lips, and Thou from our hands.' bid lier, AcShe presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed If she hud tried. Martha, Martha—Emphatically redoubling upon the name, careful and cumliered—the one word expressing the Inward worrying anxiety that her prepara-
' the Tempc of Judea.' [Trench.] thieves —" robbers." The roiul, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day. 31, 32. came down a priest . . . and a Ijevite—Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple-duties, but they ' had not learnt what that meanelh, " I will have mercy and notsiicriflce."
[Trrnch.] saw him— it was not inadvertently that he acted, came and loolced—a farther aggravation, passed by — although the law expressly required the opposite treatment even of tlie beaxt not only of their brethren, but
The Disciples Taught to Pray. LUKE XI. The Denunciation of the Pharisees,
tlons should be worthy of her Lord; the other, the outward bustle of those preparations, many tilings—" much service" (v. 40); too elaborate preparation, which so engrossed her attention that she missed her Lord's teaching, 4:3. one thing, &c.—The idea of 'Short work and
tie and varied methods by which he wields his dark power over men. Ueepeth—'guardeth.' his palace—man whether viewed more largely or In Individual souls—how significant of what men are to Satan! in peace—undis tnrhed, secure in his possession, a stronger than he— Christ: Glorious title, in relation to Satan! come upon him and overcome him—sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head, talceth from him all his armour— 'his panoply,' ' his complete armour.' Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows—p. 24-26—is just the reverse of this. See on Matthew 12. 43-35. In the one case, Satan is dislodged by Christ, and so finds, In all future assaults, the house preoccupied; In the other, he merely goes out and comes in again, finding the house "EImpty" (Matthew 12. 44) of any rival, and all ready to welcome him back. This explains the Important saying that comes in between the two parables, v. 23. Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him. gathereth . . . scattereth—Referring probably to gleaners. The meaning seems to be. Whatever in religloil Is disconnected from Christ comes to nothing. 27, 88. as he spake these things, a -woman of the company—'of the multitude, the crowd. A charming little Incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her, ch. 1. 28. 42: and our Lord is far from condemning it. He only holds up—as "blessed rather"—the hearers and keepers of God's word ; in other words, the humblest real saint of Ood, See on Matthew 12.49, 50. How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of i ts members who dared to talk in the spirit of this glorious saying! 39-33. See on Matthew 12. 39-42. 33-36. See on Matthew 5. 14 16; 6.
little of it suffices for Me' is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present lifeand of that life itself, compared with another, chosen the good part—not in the general sense of Moses' choice (Hebrews 11. 25), and Joshua's (Joshua 24. 15), and David's (Psalm 119.30); i. e., of good In opposition to bad ; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows, not be taken away—Martha's choice would be taken from her, for her services would die
ivith her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed ih the higher, the other in the lower of two ways of honouring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the
Christian character. A Church full of Maries would pernaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.
CHAPTEE XI.
Ver. 1-18. The Disciples Taught to Pray. 1. one, Ac—struck with either the matter or the manner of our Lord's prayers, as John, &c.—From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father." a-4. See on Matthew 6. 9-13. day by day, &q. —an extension of the petition in Matthew for " this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's gospel. Perhaps our Lord purposely left that part open : and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Ijuke it has been allowed to stand as originally uttered. 5-8. at midnight
2*2, 2;i. But V. 36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye Imparts.
37-54. Denttnciation of the Pharisees. 38. mar. veiled, Ac—See on Mark 7. 2-4. 39-41. cup and platterremarkable example of our Lord's way of drawing the most striking illustrcitions of great truths from the most familiar objects and incidents of life, ravening—rapacity, that which is without, Ac. q. d., 'He to whom belongs the outer life, and right to demand its subjection to Himself—is the Inner man less His? give alms . . . and all clean—a principle of immense value. As the greed of these hypocrites was one ofthe most prominent features of their character (ch. 16. 14 ; Matthew 23. 14), our Lord bids them exemplify the oppaslte character, and then tlieir outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Eccleslastes 9. 7.) 43. mint, rue, Ac. -founding on Leviticus 27. 30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of. Judgment, mercy, and the love of God—in Matthew 23. 2.5, "Judgment, mercy, and
. , .for a friend is come—the heat in warm countries makes evening preferable for travelling to day ; but " midnight"
is everywhere a most unseasonable hour of call, and for that very reason it is here selected, trouble me not—the
tro^ible making him insensible both to the urgency of the case and the claims of friendship. I cannot—without exertion which he would not make, importunity—the word Is a strong one—'shamelessness;' persisting in the face of all that seemed reasonable, and refusing to take a denial, as many, Ac.—his reluctance once overcome, all the claims of friendship and necessity are felt to the full. Tlie sense is obvious : If the churlish and self-indulgent deaf both to friendship and necessity—can after a positive refusal, be won over, by sheer persistency, to do all that
is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "ric/i unto all that call upon Him" (Romans 10. 12). 9-13. See on Matthew 7. 7-11. the Holy Spirit—In Matthew (7. 11), "good gifts;" the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.
faith." The reference is to Mlcah 6. 6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." See on Mark 12. 29, 32, 33. The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites, these onglit ye, Ac—There Is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only " ye ought not to leave them undone." 43. uppermost seata—See on ch. 14. 7-11. greetings—See on Matthew 23.
11-36. Blind and Dumb Demoniac Healed—Charoe OF BEING IN League with Hell, and Reply—Demand of a Sign, and Reply. See on Matthew 12. 22-1,5. i*. dumb—blind also, Matthew 12. 22. ao. the linger of God —"the Spirit of God," Matthew 12.28; the former figuratively denoting the power of God, the latter the living Personal A-gent in every exercise of it. ai, strong maaa—meaning Satan, armed—pointing to all the sub110