Chapter XXVIII (continued, part 8)
(1.) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he WRS a "young man" (Matlliew 19. 22), and wealth, for "he was very rich" (v. 23; Matthew 1:». 22; Mark 10. 22), But (2.) re»U less notwltlistandlng, his heart craves eternal life. (3.) Unlike the " rulers," to wliose class he belonged (w IS), h* so far believed in Jesus as to be persuaded He could authoritatively direct him on this vitfil point. (4.) So earnest
tvorks of sujjererogalion ; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion ! 13. standing afar off—lus unworthy to draw near; but that wa.s tlie way to gel near. (Psalm 3-1. 18; Isaiah 57. 15.) would not
lift up— " blushing and ashamed" to do so. (Kzra 9. 6.) smote, &c.—'kept smiting;' for anguish (ch. 23. 48), and self-reproach (Jeremiah 31. 19). he merciful-'be pro-
is he that he comes " running and even "kneeling b ilcre Him." and thai when He was gone forth into th w <j.*
pitiated,' a very unusual word in sucn a sense, only once
else used in the New Testament, In the sense of "making
25le Rich Young Ruler. LUKE XVIII. 27(6 Blind Man Healed.
<fec. left all—' The workmen's little is as much his " all" as the prince's much.' [Bengei,.] In Matthew (19. 27) ho adds, "What shall we have therefore?" How shall it fare with us? there ts no man, &c.—graciously acknowledging at once the completeness and the acceptableness of the surrender as a tiling already made, house, &c.—the specification is still more minute in Matthew and Mark, to take in every form of self-sacrifice, for the kingdom of God's sake—in Mark, " for my sake and the Gospel's." See on ch. 6. 22. manifold more In this present time—In Matthew (19.29) "an hundred-fold," to which Mark (10.30) gives this most Interesting addition, " Now in this present time, houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions." We have here the blessed promise of a reconstruction of all human relationships and affections on a Christian basis and in a Christian
(Mark 10. 17)—the high-ro.nl, by tt.ls tirao crowded with
travellei's to tlie Passover; uiuleterred by the virulent op-
posit' on of the class he belonged to as a " ruler" and by the Bhame he might be expected to feel at broaching such a question in tlie hearing of a crowd and on the open road.
19. wl»y, &C.—Did our Lord mean then to teach that God only ought to be called "good?" Impossible; lor that aad been to contradict all Scripture teaching, and His own too. (Psalm 112. 5; Matthew 2-3. 21; Titus 1. 8.) Unless therefore we are to ascribe captiousness to our Lord, he could have had but one object — to raise the
pouth's ideas of Himself, as not to be classed merely with otlier " good masters," and declining to receive
this title apay-t from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen In the background of our Lord's words, nothingworthyof Him can be made outof them. (Hence, Socinianism, instead of liaving any support here, is only
state, after being sacrificed, in their natural form, on the altar
of love to Christ. This he calls "manifold more"—"an hundred-fold more" — than what they sacrificed. Our Lord was Himself the first to exemplify this new adjustment
baffled by it.) 20. thoii Itiiowest, &o.—Matthew is more
full here: " But if thou wilt enter into life, keep the commandments. He saith unto him. Which?—as if he had
of His oum relationships. (See on Matthew 12. 49, 50 ; and on 2 Corinthians 6. 14-18.) But this "with persecutions;" for how could such a transfer take place witliout the most cruel wrenches to fiesh and blood? but the persecution would haply follow them into their new and higher circle, breaking that up too! But best of all, "in the world to come life everlasting." And
said, ' Point me out one of them which J have not kept?' —Jesus said, Thou shalt," Ac. (Matthew 19. 17, 18.) Our
Iiord purposely confines Himself to the second table, which He would consider easy to lieep, enumerating them ali-
tor in Mark (10. 1'J), " Defraud not" stands for tlie lerUh^else the eighth is twice repeated). In Matthew the sum of this second table of the law Is added, "Thou shalt love thy neighbour as thyself," as if to see if he would venture to say he had kept that. 21. All these, &c.—"what lack I yet?" adds Matthew. Ah! this gives us a glimpse of his heart. Doubtlesshe was perfectly sincere; but something within wliispered to him that his keeping of the commandments was too easy a way of getting to heaven. He
When the shore is won at last
Who will count the billows past! Keble.
These promises are for every one who forsakes his all for
Clirist. But in Matthew (19. 28) this is prefaced by aspecial promise to the Twelve: "Verily I say unto you. That ye which have followed me in the Regeneration, when the Son of man shall sit in the throne of His glory, ye also shall sit on twelve thrones Judging the twelve tribes of Israel." Ye who have now adhered to me shall, in the new kingdom, rule, or give law to, the great Christian world, here set forth in Jewish dress as the twelve tribes, presided over by the twelve apostles on so many judicial thrones. In this sense certainly the promise has been illustriously fulfilled. [Calvin, Gbqtius, Lightfoot, &c.] But if the promise refer to the yet future glory (as may be thought from ch. 22. 28-30, and as most take it), it points to the highest personal distinction of the first founders of the Christian Church.
felt something beyond this to be necessary; after keeping
all the commandments he was at a loss to know what that could be; and he came to Jesus Just upon that point. "Then," says Mark (10. 21), "Jesus beholding him loved him," or 'looked lovingly upon him.' His sincerity, frankness and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his baclt upon Him—a lesson to those who can see nothing lovable save in the regenerate. 23. lackeat one thing—Ah! but that a fundamental, fatal lack, sell, &c.—As riches were his idol, our Lord, who knew it from the first, lays His great authoritative grasp at once upon It, saying, 'Now give Me up that, and all is
31-34. FuLiiER Announcement of His AppROACHiNtt Death and Resukrection. See on Mark 10. 32-34. 31. all written by the prophets concerning the Son of man be accomplished—showing how Clirist Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man. understood none, &c.—The Evangelist seems unable to say strongly enough how entirely hidden fi'om them at that time was the «e7i«e of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and wltli all the simple-hearted irresistible.
right.' No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, wliether rich or poor. Is a true heir of the kingdom of heaven. 23-25. was very soi-row-
fiil—Matthew more fully, "went away sorrowful;" Mark
still more, "was sad'' or 'sullen' at that saying, and " went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's t«rms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law—the abso-
35-43. Blind Man Healed. In Matthew 20. 29, <fec., thej' are two, as in the case of the Demoniac of Gadara. In Matthew and Mark (10. 46, &c.) the occurrence is connected with Christ's departurefrom Jericho ; in Luke with His approach to it. Many ways of accounting for these sliglitdivergences of detail have been proposed. Perhaps,
lute subjection of the heart to Ood, and this want vitiated all his other obediences, when Jesus saw—Mark says. He " looked round about"—as if first following the departing youth with His eye—" and saith unto His disciples." how hardly, &c.—with what difficulty. In Mark an explanation is added, "How hard is it for them that trust in riches," &c.—i. c, with what difficulty is this Idolatrous trust conquered, without which they cannot enter; and this is Introduced by the word "children"—sweetdiminutlveof affection and pity. (John 21. 5.) easier for a camel, 4«.—a proverbial expression denoting literally a thing Impossible, but figuratively, very difficult. 26, 27. for, Ac— ' At that rate none can be saved:' 'Well, it does pass hMman power, but not Divine.' 28-30. Lo, <fec.—in tlie Bimplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with lilm "we;" not In the spirit of the young ruler, "All these liave I kept,"
if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the tiling is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these 'spots on the sun.' 38. Son of David, &c. See on Matthew 12. 23. 39. rebuked, &c. See on v. 15. so much the more—that importunity so commended in the Syroplicenician woman, and so often enjoined (ch. 11.5, Ac;
18. 1, Ac). 40. commanded, Ac.—Mark has this interesting addition : "And they call the blind man, saying unto him. Be of good comfort, rise. He calleth thee"—just as one earnestly desiring an interview with some exalted
LUKE XIX. Parable of Ute Pound».
from that of the Talents, Matthew 25. 14-.;o. For, (1.) Tills parable was spoken "when He was nt^A to Jerusalem,"
person, but told by one official after another that it is vain to wait, as he will not succeed 'they know it), yet persists In waiting for some answer to his suit, and at length tlie door opens, and a servant appears, saying " You will be admitted—he has called you." And are there no other
I'. 11; tliat one, some days after entering it, and from the Mount of Olives. (2.) This parable was spoken to the promiscuous crowd ; that, to the Twelve alone. Accordingly,
suitors to Jesus who sometimes fare thus f " And lie, casti ng •iway his garment"—how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy " came to Jesus." (Mark 10. 49, 50.) 41-43. what will ye, &c.—to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord " Jiabbotii," Mark 10,51; an emphatic and confiding exclamation. (See on John 9.)
(3.) Besides the "servants" in this parable, wlio profess subjection to iiim, there is a class of "citizcnt " wlio retuse to own Him, and who are treated dift'erenlly ; wheresis in the Talents, spoken to the fot-mer class alone, this latter class is omitted. (4.) In the Talents, each servant receives a ditl'erent number of them (5, 2,1); in tlie Pounds
all receive the same one pound, which is but about the 60th part of a talent; also, in the talents, eacli sliows the same fidelity by doubling what he received (the 5 are made 10, the 2, 4); In the Pounds, each receiving the same,
r^xiAe-X IS. different return (one making his pound lO.auotlier
Ver. 1-10. Zaccheus the Publican. The name Is Jewish. SJ-4. clitef among the publicans—farming a considerable district, with others under him. rich—Illgotten riches some of it certainly was. See on v. 8. who he was—wliat sort of person. Curiosity then was his only motive, though his determination not to be baulked was overruled for more tiian besought, sycamore—the Egyptian fig, witli leaves like the mulberry. 5, 6. looked up, &c.—in the full knowledge of who was in the tree, and preparatory to addressing him. Zaccheus, &c.—whom he had never seen in the flesh, nor probably heard of. "Hecalleth His own sheep by name and leadeth them out" (John 10.3). make haste and come do-^vn—to which he literally responded—"he made haste and came down." for to-day, &c.—Our Lord invites Himself, and in royal style, whicli waits not for invitations, but as the honour is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated, joyfully— Whence this so sudden "joy" In the cold bosom of an avaricious publican? The Internal revolution was as perfect as instantaneous. "He spake and It was done." " Then shall the lame man leap as an hart, and the tongue of the dumb sing " (Isaiah 35. 6). to-day abide— (cf. John
5). Plainly, therefore, the Intended lesson is dirt'ereut; the one illustrating equal fidelity with different degrees of advantage ; tlie other, different degrees of improvement of the same opportunities ; yet with all this dillerence, the para-
bles are remarkably similar. 13, a far country—said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence, to receive a kingdom—be invested witli royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away
for and received, "sitting down at the right liand of tlie Majesty on higli," to return—at His second coming. 13. Occupy— ' negotiate,' 'do business,' with the resouices entrusted. 14. his citizens—His proper subjects ; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cesar" (John 19.15). In Cliristendom, these correspond to Infldel rejecters of Christianity, as distinguished from professed Christians. 15-aG. See on Matthew 25. 19-29. ten ... five cities—different degrees of future gracious reward, proportioned to the measure of present fidelity. 87. bring hither, &c.—
(Cf. 1 Samuel 15. 32, 33.) Referring to the awful destruotion of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.
'28-14. Chkist's Thicmphant Entry into Jerusalem, AND Tears over it. See on Matthew 21. 1-11. 39-38, Betlipliage—"house of flgs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem, whereon, &c.—See on John 19. 41. tlie Loi-d hath need, &c.—He both knew all and had the key of the human heart. See on vT 5. Perhaps the owner was a dis-
1.39), probably over night. 7. to be guest—or lodge: something more than "eating with" such (ch. 15.2). a sinner—that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to liis office, vile in the eyes of a Jew, and to his character, which it is evident was not good. 8-10. stood before all. said unto the Lord, Behold, Lord—Mark how frequently Luke uses this title, and always where lordly authority, dignity, or porver Is intended. If I have
ciple, set Jesus on—He allowing this, as befittiiig Xhe state Hp was for the first and only time assuming, whole multitude, (fee-The language here Is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before, blessed be the king, &c.—Mark more fully, "Hosanna," t. e., 'save now,' the words of Psalm 118. 25, which were understood to refer to Messlali ; and so they add, " to the Son of David, blessed
i.e., 'so far as I have,' for evidently the "if" is soused
(as Philippians 4.8). taken by false accusation—'defrauded,' 'overcharged ' (ch. 3. 12, 13). fourfold—The Roman law required this; the Jewish law, but the principal and a fifth more (Numbers 5. 7). Tliere was no demand made for either; but, as If to revenge himself on his hitherto reigning sin (see on John 20. 28), and to testify the change he had experienced, besides surrendering tiie half of his fair gains to the poor, he voluntarily determines to give up all that was Ill-gotten, quadrupled. He gratefully addressed this to the " Lord," to whom he owed the wonderful change. Jesus said unto him—but also before all. This day, <fec.—memorable saying! Salvation already come, but not a day old. to this houseso expressed probably to meet tlie taunt, " He is gone to be guest," &c. The house is no longer polluted; It is now fit to receive Me. But salvation to a house is an exceedingly precious idea, expressing the new air that would henceforth breallie in it, and the new Impulses from Its head which would reacli its members (Psalm 118. 15; Acts 10. 15,
is he that cometh in the name of the Lord (Psalm 118. 26), Hosanna in the highest." This was the very loftiest style
in which He could be saluted the promised Pclivorer.
I>ence, &c.—See on ch. 2. 13, 14. 40. the stones, <Stc.—Hitherto the Lord had discouraged all demonstrations in His favour ; latterly He had begun an opposite course ; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regard-
ing It as so necessary SI part of the regal dignily in which as Messiah He for this last time entered the city, that if not
ottered by tlie vast multitude. It would have been wrung
out of the stones rather than be withheld (Hubakkuk 2. II). 41-44. when beheld, wept, Ac—Cf. Lamental ions .3. 51, "Mine eye altecteth mine heart;" the heart again afi'ectIng the eye. Under this sympathetic law of the relation
of mind an<l bcxly, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast
16, 31). son of Abraham—He was tiiat by l)irtli, l)ut here
to the Immediately preceding profound Joy I He yielded Himself alike freely to both. See on Matlliew 2;!. 37. at
It means a partaker of his faith, being mentioned as tiie sufficient explanation of salvation having come to him. 10. lost—and sucli "lost" ones as this Zaccheus. See on
least In this, Ac-even at this moving moment. Set on
cli. 13.9. tiiy peace—'glancing perhaps at the name of the city,' Hebrews 7. 2. [Wkbstek and Wilkinson.] How much Is Included in this wordl now hid— it was
cii. 15. 32. What encouragement Is there in this narrative
to hope for unexpected conversions!
11-27. Pakable of the Pounhs, a ditferent parable
Farablf. of the Wicked Husbandmen. LUKE XX, XXI. The Widovfs Two Milt*.
Mark 3. 6. we know, Ac—hoping by flattery to throw Him off His guard, tribute—See on Matthew 17. 24. things which l>e Csesar'g—Putting it in this genera« form, it was impossible for sedition itself to dispute It, and yet it dissolved the snare, and to God—How much there is in this profound but to them startling addition to the maxim, and how incomparable is tlie whole for fulness, brevity, clearness, weight! 27-34. no resurrection —" nor angel nor spirit," Acts 23. 8; the materialists of the day. said unto them—In Matthew 22.20, the reply begins with this Important statement:— "Ye do err, not knowing the Scriptures," regarding the future state, " nor the power of God," before which a thousand such difficul-
His among His last open efforts to "gather them," but
their eyes were Judicially closed, a trench—a rampart;
first of wood, and when this was burnt, a built wall, four miles In circuit, built in three days—so determined were
they. This "cut off all hope of escape," and consigned the
city to unparalleled horrors. (See 3osBvavs, Jewish War,
y. 6. 2; 12. 3, 4.) All here predicted was with dreadful lit-
erallty fulfilled.
45-48. Second Cleansing of the Temple, and subsequent Teaching. 4:5, 46. As the first cleansing was on His first visit to Jerusalem (John 2. 13-22), so this second clv«nsing was on His last, den of thieve*—banded togetL?r for plunder, reckless of principle. The mild term "houae of merchandise," used on the former occasion, was now unsuitable, sought—'continued seelcing,' i.e., "daily," as He taught, -were very attentive to hear him—' hung upon His words.'
ties vanish (also Mark 12. 24). 36. neither die any more -Marriage is ordained to perpetuate the human family; but as there will be no breaches by death In the future state, this ordinance will cease, equal — or ' like'—unto
tl»e angels i. e.. In the immortality of their nature, children of God—not in respect of character but nature; "being the children of the resurrection" to an undecayIng existence. (Romans 8. 21, 23.) And thus the children of their Father's immortality, 1 Timothy 6. 16. 37, 38. even Moses—whom they had just quoted to entangle Him. not of the dead, for all, &c.—To God, no human being la dead, or ever will be; but all sustain an abiding conscious relation to Him. But the "all" here meant "those who shall be accounted worthy to obtain that world." These sustain a gracious covenant relation to Ood, which cannot be dissolved. In this sense our Lord affirms that for Moses to call the Lord the "God" of his patriarchal servants if at that moment they had no existence, would be unworthy of Him. He " would be ashamed to be called their God, if He had not prepared for them a city," Hebrews 11. 16. How precious are these glimpses of the resurrection state .' 39. scribes . . . well said—enjoying His victory over the Sadducees. they durst not—neither party, both for the time utterly foiled.
Ver. 1-19. The Authority of Jesus Questioned, and His Reply— Pakable of the Wicked Husbandmen. See on Matthew 21.23. 3. these things—particularly the clearing of the temple. 4. baptism of John—his whole ministry and mission, of which baptism was the seal, why then believed ye him not!—t. e.. In his testimony
to Jesus, the sum of his whole witness. 7, coiild not tell —crooked, cringing hypocrites! No wonder Jesus gave you no answer (Matthew 7.6). But what dignity and composure does our Lord display as He turns their question upon themselves ! 9-13. vineyard—See on ch. 13. 6. In Matthew 21. 33 additional points are given, taken literally from Isaiah 5. 2, to fix down the application and Bustain it by Old Testament authority, hogbandmen the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded, went, &c.—leaving It to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mark 4. 26.) beat, Ac.—Matthew 21.35; i. e., the prophets, extraordinary messengers raised up from time to time. See on Matthew 23. 37. my beloved sonMark (12. 6) still more afTectingly, " Having yet therefore one son, his well-beloved ;" our Lord thus severing Himself from all merely human messengers, and claiming Sonthip in its loftiest sense. (Cf. Hebrews 3. 3-6.) It may be —
41-47. Christ Baffles the Pharisees by a Question about David and Messiah, and Denounces the Scribes. 41. said, &c. — "What think ye of Christ (the promised and expected Messiah)? Whose son is He (to be)? They say unto Him, The son of David. He saith unto them. How then doth David in spirit (by the Holy Ghost, Mark 12. 36) call him Lord?" Matthew 22. 42, 43. The difficulty can only be solved by the higher and lower —the divine and human natures of our Lord. (Mattliew 1.
' surely ;' implying the almost unimaginable guilt of not doing so. 14. said among themselves, &c.—Cf. Genesis 37.18-20; John 11.47-5.3. the heir—sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature. (Hebrews 1. 2.) Inheritance ours—and so from mere servants we may become lords ; the deep aim of the depraved heart, and literally 'Hhe root of all evil." cast him out of the vineyard— Cf. Hebrews 13. 11-13;
23.) Mark the testimony here given to the inspiration of the Old Testament (cf. ch. 24. 44.) 46, 47. Beware, AcSee on Matthew 23. 5; and on ch. 14. 7. devour, &c.— taking advantage of their helpless condition and confiding character, to obtain possession of their property, while by their "long prayers" they made them believe they were raised far above " fllthy lucre." So much " the greater damnation" awaits them. What a life-like description of the Romish clergy, the true successors of " the scribes!"
1 Kings 21. 13; John 19. 17. 16. He shall come, &c.~Thi8 answer was given by the Pharisees themselves (Matthew
il. 41), thus pronouncing tlieir own righteous doom. Matthew alone (21. 43) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof "—the great evangelical community of the faithful, chiefly Gentiles. God forbid—His whole meaning now bursting upon them. 17-19. written — in Psalm 118.22,23. (See on ch. 19. .38.) The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is.^by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Isaiah 8.15), "sustaining great spiritual hurt; but soon that Stone should
Ver. 1^. The Widow's Two Mites, looked up—He had " sat down over against the treasury" (Mark 12. 41), probably to rest, for He had continued long teaching on foot in the temple-court (Mark 11. 27), and " looking up He saw"—as In Zaccheus' case, not quite casually, the rich, Ac.—" the people (says Mark 12. 41) cast money into the treasury, and many rich cast In much;" t. e.. Into chests deposited in one of the courts of the temple to receive the oflSerlngs of the people towards Its maintenance. (2 Kings
12.9; John 8. 20.) two mites-" which make a farthing" (Mark 12. 42), the smallest Jewish coin. 'She might have kept one.' [Bengel.] And he said— "to His disciples," whom He "called to Him" (Mark 12. 43), to teach from it a great future lesson, more than all—In proportion to her means, which is God's standard. (2 Corinthians 8. 12) of their abundance— ' their superfluity what they had
'fall upon them' and grind them to powder" (Daniel 2.34,
S5; Zecharlah 12.8)—In their o«r;)ora<c capacity In the tremendous destruction of Jerusalem, but personalli/, as unbelievers. In a more awful sense still, the same hour hardly able to restrain their rage.
20-40. Entangling Questions about Tribute and THE Re-surrection-The Replies, ao-ae. sent forthAfter consulting (Matthew 22. 15) on the best plan, spies —"of Die PharlseeA and Herodlans" (Mark 12. 13). See on
' to spare,' or beyond what they needed, of her penury —" or want" (Mark 12. 44)—' her deflciemry,' of what was let* than her own wants required, " all the living she had •' Mark still more emphatically, "all that she had—aer
The Destruction of Jerusalem Prophesied. LUKE XXII. Conspiracy to Put Jesus to Death.
Church which the Jews In their time had before them— after which, the Jews being again "graffed into their own olive tree," one Church of Jew and Gentile together shall
whole subsistence." iVoZe (1.) As temple offe—'ngs are needed
ttill for the service of Chriat at Iiome arid abroad, so " looking down" now, as then " up," He "sees" who "cast in," and how much. (2.) Christ's standard of commendable offering is not our superjluily, but our deficiency—not what will never be missed, but what costs us some real sacrifice, and just in proportion to the relative amount of that sacrifice. See 2l'oriiithians 8. 1-3.
fill the earth (Romans 11). What a vista this opens up! 25-28. signs, &c.—Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming In terrible national judgments, as of Babylon, &c. ; and from v. 28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though Its ultimate reference beyond doubt Is to Christ's final coming, redemption— from the oppression of ecclesiastical despotism and legal bondage by the total subversion of the Jewish state and the firm establishment of the evangelical kingdom {v. 31). But the words are of far wider and more precious import. Matthew (24. 30) says, "And then shall appear the sign of the Son of man in heaven," evidently something distinct from Himself, mentioned immediately after. What this was Intended to mean, interpreters are not agreed. But as before Christ came to destroy Jerusalem some appalling portents were seen In the air, so before His personal appearing It Is likely that something analogous win be witnessed, though of what nature it Is vain to conjecture. 32. this generation—not 'this nation,' as some interpret It, which, though admissible in itself, seems very unnatural here. It is rather as In ch. 9. 27. 34-37. surfeiting and drunkenness—All animal excesses, quenching spirituality, cares of this life—See on Mark 4. 7, 19. watch . . . pray, Ac.—the two great duties wliich in prospect of trial are constantly enjoined. These warnings, suggested by the need of preparedness for the tremendous calamities approaching, and the total wreck of the existing state of things, are the general improvement of tlie whole discourse, carrying the mind forward to Judgment and Vengeance of another kind and on a grander and more awful scale—not ecclesiastical or polit-
5-3S. Christ's Prophecy of the De-struction of .Iekusalem, and warnings to prepare for his second Coming, suggested by it—His Days and Nights during His Last Week. 5-7. See on Matthew 24. I-.3. 8. the time—of the Kingdom, in Its full glory, go not after them—'I come not so very soon,' 2 Thessalonlans 2. 1, 2.
Stier.] 9-11. not terrllled—See v. 19; Isaiah 8. 11-14. end not by and by — or 'immediately:' "not yet." Matthew 24. 6; Mark 13. 7: q. d., 'Worse must come before all is over.' nation, &c.—Matthew and Mark add, "All these are the beginning of sorrows,'" or 'travailpangs,' to which heavy calamities are compared. (Jeremiah 4. 31, &c.) 13. brought before, &c.—The book of Acts verifies all this. 13. for a testimony—an opportunity of bearing testimony. 19. not a hair perish-He had just said {v. 16) they should be put to death; showing that this precious promise is far above Immunity from mere bodily harm, and furnishing a key to the right interpretation of Psalm 91., and such like. Matthew adds the following : "And because iniquity shall abound, the love of many" ('the many or the most')—the generality of professed disciples—" shall wax cold." But he that endureth
to the end shall be saved. Sad Illustrations of the effect of abounding iniquity in cooling the love of faithful disciples we have in the Epistle of James, written about this
I eriod referred to, and too frequently ever since (Hebrews
10. 38, 39; Revelation 2. 10). " And this gospel of the kingdom shall be preached in all the world for a witness, and then .shall the end come" (Matthew 24. 14), God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to the end. 20, 21. by armies—'encamped armies,' t. e., besieged : "and the abomination of desolation (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) spoken of by Daniel the prophet (Daniel
ical but personal, not temporal but eternal—when all safety and blessedness will be found to lie In being able to "stand before the Son of Man" in the glory of His personal appearing. 37, 38. in the day-time—of this His last week, abode In the monnt—i. e., at Bethany (Matthew 21. 17).
9.27) stand In the holy place—("where it ought not." Mark 13. 14)—whoso readeth (that prophecy) let him understand." Matthew 24.15. Then flee, Ac — Eusebius says the Clirlstians fled to Pella, at the north extremity of Perea, being "prophetically directed;" perhaps by some prophetic intimation still more explicit than this, which still would be their chart. 23. woe nnto—'alas
Ver. 1-6. Conspiracy of the Jewish AtrrHORiTiES to PUT Jesus to Death—Compact with Judas, i, 2. See on Matthew 26. 1-5. 3. Then entered Satan, &c.—but not yet In the full sense. The awful stages of It were these: (1.) Covetou^ess being his master-passion, the Lord
let It reveal itself and gather strength by entrusting him with "the bag" (John 12. 6), as Treasurer to Himself and the Twelve. (2.) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his own use. Satan, seeing this door into his heart standing wide open, determines to enter by It, but cautiously f2 Corinthians 2. 11); first merely "putting
for.' -with child, &c.—from the greater suflTerlng it would Involve; as also "flight in winter, and on the sabbath," which they were to "pray" against (Matthew 24. 20), the one as more trying to the body, the other to the soul. " For tlien shall be tribulation such as was not since the beginning of the world, nor ever shall be"—language not unusual In the Old Testament for tremendous calamities, though of this it may perhaps be literally said, "And except those days should be shortened, there sljould no flesh be saved, but for the elect's sake those days shall be shortened" (Matthew 24. 21, 22). But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. Here In Matthew and Mark are some particulars about "false Chrlsts," who should, " if possible" —a precious clause—"deceive the very elect." Cf. 2 Thessalonlans 2. 9-11 ; Revelation 13. 13. 24. Jernsnlem, trodden doAvn (intil, Ac—Implying (1.) that one day Jerusalem shall cease to be "trodden down by the Ocntilcs" (Revelation 11. 2), as then by Pagan so now by Mohammedan unbelievers; (2.) that this shall be at the "completion" of "the times of the Gentiles," which from Romans 11. 25 (taken from this) we conclude to mean till (he Oentiles have had their full time of that place In the
it into his heart to betray Him" (John 13. 2), suggesting the thought to him that by this means he might enrich him-
self. (3.) This thought was probably converted Into a settled purpose by what took place In Simon's house at Bethany. See on Matthew 26. 6, and John 12. 4-S. (4.) Starting back, perhaps, or mercifully held back, for some time, the determination to carry It into immediate eflTect was not consummated till, sitting at the Paschal supper, "Satan entered into him" (see on John 13. 27), and conscience, effectually stifled, only rose again to be his tormentor. What lessons In all this for everyone (Ephesians 4.27; James 4. 7; 1 Peter5. 8, 9)f 5. money—" thirty pieces ot sliver" (Matthew 26.15); thirty shekels, the fine payable for man or maid-servant accidentally killed (E.vodus 21.
32), and equal to between four and five p.Junds of our money—"a goodly price that I was prized at of them" (Zecharlah 11. 13). See on John 19.16. 6. in tlie absence, Ac—See on Matthew 26. 5.
7-38. Last Passover—Institution of the SupperDiscourse AT THE Table. 7. tlie day of unleavened
Christ's Discourse at the Table. LUKE XXli. HLs Agony in the Garden.
bread—strictly the 15th Nlsan (part of our March and
as if nature would sink under this load, as if life were ebbing out, and death coming before its time'—"tarry ye here, and watch with me ;" not, ' Witness for ine,' but, 'Bear me company.' It did Him good, it seems, to ha"?o them beside Him. (3.) But soon even they were too much for Him : He must be alone. "He was withdrawn from them about a stone's-cast"—though near enough for them to be competent witnesses—and kneeled down, uttering that most affecting prayer (Mark U. 36), that if possible "the cup," of His approaching death, "might pass fi'om Him, but if not. His Father's will be done:" implying that in itself it was so purely revolting that only
April) n/ter the Paschal Iamb was killed; but here, the Mth (Thursday). Into the difflcult questions raised on
this we cannot liere enter. 10-13. wlien ye enter the rlty—He Himself stayed at Bethany probably during the day. tUere sliall a man, ifcc.—See on ch. 19. 29-32. 14-18. the hour—about (i P. at. Between three and this hour the lamb was killed (;Exodus 12. 6, Margin), with desire
. , . deslre<l—' earnestly have I longed' (as Genesis 31. 30, "sore longedst"). Why? It was to be His laM "before
lie suffered"—and so became "Clirist our I'asmver saanfieed
/or us" a Corinthians 5. 7), when it was "/u//?Hed in the Kingdom of God," the typical ordinance thenceforth disappearing, took the cup—the first of several partaken Of in this service, divide it for, &c. g. d., 'It is to be your last as well as Mine,' "until the Kingdom of God come," or as it is beautifully given in Matthew 26. 29, "until that day when I shall drink it new with you In niy Father's kingdom." It was the point of transition between two economies and their tivo great festivals, the one about to close for ever, the other immediately to open and run its majestic career until from earth it be transferred to heaven. 31, 'i'i. See on John 13. 21, &c. 34-30. there wa«—or 'liad been,' referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole Paschal arrangements committed to two of the Twelve. See on Mark 10. 42-15. benefactors—a title which the vanity of princes eagerly coveted, but ye not—of how little avail has this condemnation of " lordship" and vain titles been against the vanity of Christian ecclesiastics? continued, &c.—affecting evidence of Christ's tender susceptibility to human sympn thy and support! (See on John 6.66,67; 16.32.) I appoint, &c.—Who is this that dispenses kingdoms, nay, the Kingdom of kingdoms, within ap hour or two of his apprehension, and less than a dayof Hisshamefuldeath? These sublime contrasts, however, perpetually meet and entrance us in this matchless historj'. eat and drink, Ac—See on v. 16, and on ch. 18. 28, &c. 31-34. Simon, Simon—See on ch. 10. 41. desired to have—rather, ' hath obtained you,' propeily 'asked and obtained;' alluding to Job (1. 6-12; 2. 1-6), whom he solicited and obtained that he niiglitsift him as wheat, insinuating as " the accuser of
its being the Father's will would induce Him to taste it, but that in that view of it He was perfectly prepared to drink it up. It is no struggle between a reluctant and a compliant will, but between two views of one event—an abstract and a relative view of it, in the one of which it was revolting, in the other welcome. By signifying how it
felt in the one view, He shows His beautiful oneness with ourselves in nature and feeling; by expressing how He regarded It in the other light. He reveals His absolute obediential subjection to His Father. (4.) On this, having a momentary relief, for it came upon Him, we imagine, by surges. He returns to the three, and finding them sleeping. He addresses them affectingly, particularly Peter, as in Mark 14. 37, 38. He then (5.) goes back, not now to kneel, but fell on His face on the ground, saying the same words, but with this turn, "If this cup may not pass," &c. (Matthew 26. 42)—<?. d., 'Yes, I understand this mysterious silence (Psalm 22. 1-6); it may not pass; I am to drink it, and I will'—"Thy will be done!"
(6.) Again, for a moment relieved. He returns and finds them "sleeping for sorrow," warns them as before, but puts a loving construction upon it, separating between the "willing spirit" and the "weak flesh." (7.) Onco more, returning to His solitary spot, the surges rise higher, beat more lompes.tuously, and seem ready to overwhelm Him. To fortify Him for this, "there appeared an angel unto Him from heaven strengthening Him"— not to minister light or comfort (He was to have none of that, and they were not needed nor fitted to convey it), but purely to sustain and brace up sinking nature fora yet hotter and fiercer struggle. And now. He is "in an. agony, and prays more earnestly—oven Christ's prayer,
' the brethren" (Revelation 12. 10), that he would find chatf
it seems, admitted of and nov/ demanded such increase and His sweat was as it were great drops (literally clots) of blood falling down to the ground." What was this?^' JVol His proper saci-ificial offering, though essential to it. It was just the interna! .struggle, apparently hushing
enough in his religion, if Indeed there was any wheat at all. to have you—not Peter only, but them all. but I have prayed-have been doing it already, for tliee—as most In danger. See on v. 61, 62. fall not—i. e., entirely, for partially it did fail, converted—brought back afresh as a penitent disciple, strengtlien, &c. q. d., make use of thy bitter e.-tperience for the fortifying of thy tempted brethren. 1 am ready, &c.—honest-hearted, warmly-attached disciple, thinking thy present feelings immovable as a rock, thou shalt find them in the hour of temptation unstable as water: "I have been praying for thee," therefore thy faith shall not perish; but thinking this superfluous, thou Shalt And that "he that trusleth in his own heart Is a fool" (Proverbs 28. 26). cock crow— "twice," Mark 14. 30. 33-38. but now—that j-ou are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your mctltods must be different ; for purse and scrip will now be needed for support, and the usual means of defence, the things concerning me—decreed and written, have an end—are rapidly drawing to a close, two swords . . . enough—they thinking He referred to present defence, while His answer showed He meant something else.
itself before, but now spelling up again, convulsing Hiawhole inner man, and th^s so atl'ecting His animal nature that the sweat oozed out fr;)in every pore in thick dropsof blood, falling to the ground. It wa.s just shuddering, nature and indomitable will struggling together. But ai^ain the cry, If it must be. Thy will be done, issues from His lips, and all Is over. "The bitterness of death is past.'- He has anticipated and rehearsed His final conflict, and won the victory—now on the theatre of an invincible Willi e» then on the arena of the Cross. 'I will suffer,' is the grand result of Gethsemane : " It is finished" i&the shout that bursts from the Cross. The Will without the Deed had been all In vain; but His work was consummated! when He carried the now manifested Will into the palpable Deed, " by tJie which wiLl. we are sanctified thkouoH THE OFFERING OF THE BODY OF JESUS C'HltlST ONCE FOB ALL" (Hebrews 10. 10). (8.) At the close of the whola scene, fiuding them still sleeping (worn out with continued sorrow and racking an.xlety). He bids them, with, an Irony of deep emotion, "sleep on now and take their rest, the hour is come, the Son of man is betrayed intothe hands of sinners, rise, let us be going, the traitor is at' hand." And while He spake, Judas approached with his armed band. Thus they proved " miserable comforters," broken reeds; and thus in His whole work He was alone, and "of the people there was none with Him."
35MC. Agony IN THE Garden. 39. ns wont—.See John
18. 2. tl»e place—the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1.) He bid nine of the Twelve remain " here" while he went and prayed "yonder." (2.) He "took the other three, Peter, James, and John, and began to be sore amazed (appalled), sorrowful, and very heavy (oppressed), and said. My soul Is exceeding sorrowful even unto death"—' X feel
47-&4. Betrayal and AHifUEHRN-siON of Jiiius— Flight of His DiscirLKs.
Jesus Led away to be Crucified. LUKE XXIII, XXIV. Two Thieves C-ucificd with Hun.
thee? Doth even a common lot kindle no sj'jnpathy In thy breast?" we justly, Ac—He own.s the worst of bis crimes and deserts, and would lain shame his fellow into the same, nothing amiss lit., ' out of place ;' hence ' unnatural ; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honours which amounted to blasphemy. The charge of treason had not even A show ol truth, as I'ilate told His enemies. In this delence then there .seems more thnu meets the eye. ' He ma'le Himself the promised Messiah, the Son of God; but in this He "di<i nothing amiss ;" He ate with publicans and sinners, and bid all the weary and heavy laden come and rest under His wing; but in this He "did nothing amiss:" He claimed to be Lord of th? Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He "did nothing amiss!"' Does His next speech imply icsa than this? Observe (1.) His frank confession and genuine selfcondemnation, (2.) His astonishment and horror at the very dilterent state of his fellow's mind. (3.) His anxiety to bring him to a better mind while yet there was hope.
55-62. Jestts Before Caiaphas—Fall of Petek. The particulars ol these two .sections require a combination of all the narratives, for which see on John IS. 1, Ac.
63-71. Jksus Condemned to Die and shajiefui.i.y Kntkeated. See on Mark 1!. ;>^-ti.S; John IS. iU, iSc. (See on V. M-ii'l.)
Ver. 1-5. Jesds Before Pilate. See on Mark 15. 1-5; and Jolui IS. iS, &c.
6-12. Jesus Before Herod. See on Mark 15. 6. sent lilm to Herod—hoping thus to escape the dilemma of an unjust condemnation or an unpopular release, at Jenisalem ... at tliat time—to keep the Passover, some mlrncle—Fine sport tliou expectedst, as the Philistines with Samson (Judges 16. 25), O coarse, crafty, cruel tyrant
But thou hast been baulked before (see on ch. 13. Sl-S?), and slialt be again, aiiswered nothing—See Matthew?.
6. stood and veliemeiitly accused liim— no doubt both of treason before the king, and of blasphemy, for the king was a Jeiv. and Ills men of war—his body-guard. s*t Iiim at naught, &c.—stung with disappointment at His refusal to amuse him with miracles or answer any of his questions, gorgeous robe—'bright robe.' If this mean (as sometimes) of sliining white, this being the royal colour among the Jews, it may have been in derision of His claim to be " King of tlie Jews." But if so, 'He in reality honoured Him, as did Pilate with His true title blazoned on the cross.' [Bf.ngel.] sent Iilm again to Pllatc—instead of releasing him as he ought, having established nothing against Him {v. 14, 1.5). 'Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed' (Acts
(4.) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims. Said to Jesus, &c.—Observe here (1.) The "kingdom" referred to was one beyond the grave ; for it is inconceivable that he should have expected Him to come down from the cross to erect any tcmpo7-al kingdom. (2.) This he calls Christ's own (th.v) kingdom. (3.) As such, he sees in Clirist tlie absolute right to dispose of that kingdom to whom He pleased. (4.) He does not presnme to a.sA; a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, " Lord, ?-(?m('»i6pr me when," &c. Yet was there mighty faith in that word. If Clirist will l)ut "think upon him" (Nehemiah 5. 19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by thy side, and I am content.' Now contrast with this bright act of faith tiie darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith conies out—not in protestations, ' Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul thy title nor impede the assumption of it in due time,' &c.—but as having no shadow of doubt, and rising above it as a question altogether, he just says, " Lord, remember me wlien thor comest," &c. Was ever faith like this exhibited npop. earth? It looks as if the brightest crown had been reserved for theSaviour's head at His darkest moment! Jesus said, &c.—The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it. verily 1 say unto thee 'Since thou speakest as to the king, with kingly authority speak I to thee.' to-dny—'Thou art prepared for a long delay before I come into my kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be In Paradise' (future bliss, 2 Corinthians 12.4; Revelation 2.7). Learn
4.27). [Bengel.] ateniiiily—perliaps al)Out some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
1S-3S. Jesi^s again before Pilate—Delivered up— IjED AWAY TO be Ckucifieb. See on Mark 13.6-15; and John 19.2, etc. 26. Cyrculan—of Cyrene,in Ubya, on the north coast of Africa, where were many Jews who had a synagogue at Jeru.salem (Acts 6. 9, and see 2. 10). He was "the father of Alexander and Rufus" (Mark 15. 21), probably better known afterwards than himself, as disciples. See Romans 16.13. out of tlie country—and casually drawn into that part of the crowd, laltl the cross—"Him they compel to bear His cross" (Matthew 27. 32>—sweet compulsion, if it issued in him or his sons voiunlarily "taking up iAcjr cross!" It would appear that our Lord had first to bear His own cross (John 19. 17), hut being from exhaustion unable to proceed, it was laid on anotlier to bear it "after Him." 37-31. women—not the precious Galilean women (v. 49), but part of the crowd, not for me, &c.—noble spirit of compassion, rising above His own dread endurances, in tender commiseration of sufferings yet in the distance and far lighter, but tvitliout His supports and consolations .' mountains . . . hills, &c.—(Hosea 10.
8), fl.ving hither and thither as they did in despair for shelter, during the .siege; a very slight premonition of cries of another and more awful kind (Isaiah 2. 10, 19, 21; Revelation 6. 16, 17). green tree—that naturally resists the fire, the dry—that attracts the fire, bein^ its proper
fuel. The proverb here plainly means: 'If such sufferings alight upon the Innocent One, the ver,y Lamb of God, what mu.st be in store for those who are provoking the
(1.) How " One is taken and another left ;" (2.) How easily Divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3.) How presumptim and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.
flaiines?'
32-38, 44-46. Crucifixion and Death of the Lord Jesuk. See on John 19. 17-30. 3^48. The Two Thieves. 39. railed on him—catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again;" but another voice from the cross shall nobly wipe out this dishonour and tora It to the unspeakable glory of the dying Redeemer. Dost not thou—"Thou" is emphatic: 'Let others Jeer, but dost thou?' fear God—' Hast thou no fear of meeting Him so soon as .thy righteous Judge?' Thou art within an hour or two of eternity, and dost thou spend It in reckless disregard of corning Judgment? In the same condemnation—' He has been condemned to die, but Is 11 better with
47-56. Signs and Circumstancf.s Following His DE.vrn—His Burial. See on Matthew 27. 51-56, 62-6d' John 19. 31-42.