NOTES ON THE GOSPEL ACCORDING TO ST LUKE
HEREIN WE MAY OBSERVE,
I. The beginning: and therein.
1. The conception of John............................. Chap. i, 5-25
2. The conception of Christ................................... 26-56
3. The birth and circumcision of John; the hymn of Zacharias;
the youth of John......................................... 57-80
4. Christ's birth.......................................... ii, 1-20
Christ's circumcision and name................................ 21
Presentation in the temple................................ 22-38
Country and growth........................................ 39,40
II. The middle, when he was twelve years old and upward........... 41-52
III. The course of the history.
A. The introduction, wherein are described John the Baptist;
Christ's baptism, and temptation.................. iii, iv, 1-13
B. The acceptable year in Galilee,
d. Proposed at Nazareth..................................... 14-30
b. Actually exhibited,
I. At Capernaum and near it; here we may observe,
1. Actions not censured, while Jesus
1. Teaches with authority................................... 31,32
2. Casts out a devil........................................ 33-37
3. Heals many sick.......................................... 38-41
4. Teaches every where...................................... 42-44
5. Calls Peter; then James and John................. Chap. v, 1-11
6. Cleanses the leper....................................... 12-16
2. Actions censured, more and more severally, here occur,
1. The healing the paralytic................................ 17-26
2. The calling of Levi; eating with publicans and sinners... 27-32
3. The question concerning fasting.......................... 33-39
4. The plucking the ears of corn.......................... vi, 1-5
5. The withered hand restored; snares laid................... 6-11
3. Actions having various effects on various persons,
1. Upon the apostles........................................ 12-16
2. Upon other hearers....................................... 17-40
3. Upon the centurion................................... vii, 1-10
4. Upon the disciples of John,
The occasion: the young man raised....................... 11-17
The message and answer................................... 18-23
The reproof of them that believed not John............... 24-35
5. Upon Simon and the penitent sinner....................... 36-50
6. Upon the woman who ministered to him................. viii, 1-3
7. Upon the people........................................... 4-18
Upon his mother and brethren............................. 19-21
II. On the sea, and............................................... 22-26
Beyond it.................................................... 27-39
III. On this side again.
1. Jairus and the flux of blood............................. 40-55
2. The apostles sent...................................... ix, 1-6
3. Herod's doubting........................................... 7-9
4. The relation of the apostles................................ 10
5. The earnestness of the people; our Lord's benignity;
five thousand fed........................................ 11-17
C. The preparation for his passion,
a. A recapitulation of the doctrine concerning his person:
his passion foretold..................................... 18-27
b. His transfiguration; the lunatic healed; his passion
again foretold; humility enjoined........................ 28-50
c. His last journey to Jerusalem, which we may divide
into eighteen intervals,
1. The inhospitable Samaritans borne with.................... 51-57
2. In the way, improper followers repelled,
Proper ones pressed forward............................... 58-62
3. Afterward the seventy sent; and received again.......... x, 1-24
And the scribe taught to love his neighbour, by the
example of the good Samaritan............................ 25-37
4. In Bethany, Mary preferred before Martha.................. 38-42
5. In a certain place the disciples taught to pray........ xi, 1-13
A devil cast out, and the action defended................. 14-26
The acclamation of the woman corrected.................... 27,28
Those who desire a sign reproved.......................... 29-36
6. In a certain house, the scribes and Pharisees censured.... 37-54
7. Our Lord's discourse to his disciples................. xii, 1-12
To one that interrupts him............................. 13-21
To his disciples again................................. 22-40
To Peter............................................... 41-53
To the people.......................................... 54-59
8. The necessity of repentance shown..................... xiii, 1-9
A woman healed on the Sabbath............................. 10-21
9. The fewness of them that are saved........................ 22-30
10. Herod termed a fox: Jerusalem reproved.................... 31-35
11. In the Pharisee's house, he cures the dropsy on the
Sabbath; and.......................................... xiv, 1-6
Teaches humility........................................... 7-11
Hospitality............................................ 12-14
The nature of the great supper......................... 15-24
The necessity of self denial........................... 25-35
12. Joy over repenting sinners defended, and......... Chap. xv, 1-10
Illustrated by the story of the prodigal son.............. 11-32
The unjust steward, wise in his generation............ xvi, 1-13
The Pharisees reproved; and warned by the story of........ 14-18
the rich man and Lazarus................................. 19-31
Cautions against scandals............................. xvii, 1-4
The faith of the apostles increased........................ 5-10
13. In the confines of Samaria and Galilee he heals ten lepers.11-19
14. Answers the question concerning the time when the kingdom
of God should come....................................... 20-37
Commends constant prayer............................. xviii, 1-8
Recommends humility by the story of the Pharisee and
publican.................................................. 9-14
15. Blesses little children................................... 15-17
Answers the rich young man................................ 18-27
And Peter, asking what he should have..................... 28-30
16. Foretells his passion a third time........................ 31-34
17. Near Jericho, cures a blind man........................... 35-42
18. In Jericho, brings salvation to Zaccheus.............. xix, 1-10
Answers touching the sudden appearance of his kingdom..... 11-28
D. Transactions at Jerusalem,
a. The four first days of the great week,
1. His royal entry......................................... 29-44
2. The abuse of the temple corrected....................... 45,46
Its use restored, and.................................. 47,48
Vindicated........................................... xx, 1-8
3. His discourses in the temple,
1. The parable of the husbandmen.......................... 9-19
2. The answer concerning paying tribute.................. 20-26
And the resurrection.................................. 27-40
3. The question concerning the Son of David.............. 41-44
4. The disciples admonished.............................. 45-47
5. The poor widow's offering commended................ xxi, 1-4
4. His prediction of the end of the temple, the city,
and the world.......................................... 5-38
5. Judas's agreement with the chief priests............ xxii, 1-6
b. Thursday,
1. Peter and John prepare the passover...................... 7-13
2. The Lord's Supper: discourse after it................... 14-23
3. The dispute, which of them was greatest................. 24-30
4. Peter, and the other apostles warned.................... 31-38
5. On the mount of Olives,
1. Jesus prays; is in an agony; strengthened by an angel;
wakes his disciples.................................. 39-46
2. Is betrayed; unseasonably defended.................... 47-53
3. Carried to the high priest's house....................... 54
Denied by Peter....................................... 55-62
Mocked................................................ 63-65
c. Friday,
1. His passion and death: transactions,
1. In the council........................................ 66-71
2. With Pilate...................................... xxiii, 1-5
3. With Herod............................................. 6-12
4. With Pilate again..................................... 13-25
5. In the way............................................ 26-32
6. At Golgotha, where,
The crucifixion itself, and Jesus's prayer........... 33,34
His garments parted..................................... 34
Scoffs: the inscription on the cross................. 35-39
The penitent thief................................... 40-43
The prodigies, and the death of Jesus................ 44-46
The beholders of it.................................. 47-49
2. His burial.............................................. 50-53
d. Friday evening and Saturday............................... 54-56
e. His resurrection made known,
1. To the women................................. Chap. xxiv, 1-12
2. To the two going into the country, and to Peter......... 13-35
3. To the other apostles................................... 36-45
f. The instructions given his apostles: his ascension........ 46-53
Chapter I
| 1, 2 |
This short, weighty, artless, candid dedication, belongs to the Acts, as well as the
Gospel of St. Luke. Many have undertaken - He does not mean St. Matthew or Mark; and St.
John did not write so early. For these were eye witnesses themselves and ministers of the
word. |
| 2 |
See note ... "Lu 1:1" |
| 3 |
To write in order - St. Luke describes in order of time; first, The Acts of Christ;
his conception, birth, childhood, baptism, miracles, preaching, passion, resurrection,
ascension: then, The Acts of the Apostles. But in many smaller circumstances he does not
observe the order of time. Most excellent Theophilus - This was the appellation usually
given to Roman governors. Theophilus (as the ancients inform us) was a person of eminent
quality at Alexandria. In Acts 1:1, St. Luke does not give him that title. He
was then probably a private man. After the preface St. Luke gives us the history of
Christ, from his coming into the world to his ascension into heaven. |
| 5 |
The course of Abia - The priests were divided into twenty - four courses, of which
that of Abia was the eighth, 1Ch 24:10. Each course ministered in its turn,
for seven days, from Sabbath to Sabbath. And each priest of the course or set in waiting,
had his part in the temple service assigned him by lot. |
| 6 |
Walking in all the moral commandments, and ceremonial ordinances, blameless - How
admirable a character! May our behaviour be thus unblamable, and our obedience thus
sincere and universal! |
| 10 |
The people were praying without, at the time of the incense - So the pious Jews
constantly did. And this was the foundation of that elegant figure, by which prayer is in
Scripture so often compared to incense. Perhaps one reason of ordaining incense might be,
to intimate the acceptableness of the prayer that accompanied it; as well as to remind the
worshippers of that sacrifice of a sweet - smelling savour, which was once to be offered
to God for them, and of that incense, which is continually offered with the prayers of the
saints, upon the golden altar that is before the throne, Rev 8:3,4. |
| 12 |
Zacharias was troubled - Although he was accustomed to converse with God, yet we see
he was thrown into a great consternation, at the appearance of his angelical messenger,
nature not being able to sustain the sight. Is it not then an instance of the goodness is
well as of the wisdom of God, that the services, which these heavenly spirits render us,
are generally invisible? |
| 13 |
Thy prayer is heard - Let us observe with pleasure, that the prayers of pious
worshippers come up with acceptance before God; to whom no costly perfume is so sweet, as
the fragrancy of an upright heart. An answer of peace was here returned, when the case
seemed to be most helpless. Let us wait patiently for the Lord, and leave to his own
wisdom the time and manner wherein he will appear for us. Thou shalt call his name John -
John signifies the grace or favour of Jehovah. A name well suiting the person, who was
afterward so highly in favour with God, and endued with abundance of grace; and who opened
a way to the most glorious dispensation of grace in the Messiah's kingdom. And so
Zacharias's former prayers for a child, and the prayer which he, as the representative of
the people, was probably offering at this very time, for the appearing of the Messiah,
were remarkably answered in the birth of his forerunner. |
| 15 |
He shall be great before the Lord - God the Father: of the Holy Ghost and the Son of
God mention is made immediately after. And shall drink neither wine nor strong drink -
Shall be exemplary for abstemiousness and self - denial; and so much the more filled with
the Holy Ghost. |
| 16 |
And many of the children of Israel shall he turn - None therefore need be ashamed of
"preaching like John the Baptist." To the Lord their God - To Christ. |
| 17 |
He shall go before him, Christ, in the power and spirit of Elijah - With the same
integrity, courage, austerity, and fervour, and the same power attending his word: to turn
the hearts of the fathers to the children - To reconcile those that are at variance, to
put an end to the most bitter quarrels, such as are very frequently those between the
nearest relations: and the hearts of the disobedient to the wisdom of the just - And the
most obstinate sinners to true wisdom, which is only found among them that are righteous
before God. |
| 18 |
Zacharias said, Whereby shall I know this? - In how different a spirit did he blessed
virgin say, How shall this be? Zacharias disbelieved the fact: Mary had no doubt of the
thing; but only inquired concerning the manner of it. |
| 19 |
I am Gabriel, that stand in the presence of God - Seven angels thus stand before God, Rev
7:2; who seem the highest of all. There seems to be a remarkable gradation in the
words, enhancing the guilt of Zacharias's unbelief. As if he had said, I am Gabriel, a
holy angel of God: yea, one of the highest order. Not only so, but am now peculiarly sent
from God; and that with a message to thee in particular. Nay, and to show thee glad
tidings, such as ought to be received with the greatest joy and readiness. |
| 20 |
Thou shalt be dumb - The Greek word signifies deaf, as well as dumb: and it seems
plain, that he was as unable to hear, as he was to speak; for his friends were obliged to
make signs to him, that he might understand them, Lu 1:62. |
| 21 |
The people were waiting - For him to come and dismiss them (as usual) with the
blessing. |
| 24 |
Hid herself - She retired from company, that she might have the more leisure to
rejoice and bless God for his wonderful mercy. |
| 25 |
He looked upon me to take away my reproach - Barrenness was a great reproach among the
Jews. Because fruitfulness was promised to the righteous. |
| 26 |
In the sixth month - After Elisabeth had conceived. |
| 27 |
Espoused - It was customary among the Jews, for persons that married to contract
before witnesses some time before. And as Christ was to be born of a pure virgin, so the
wisdom of God ordered it to be of one espoused, that to prevent reproach he might have a
reputed father, according to the flesh. |
| 28 |
Hail, thou highly favoured; the Lord is with thee; blessed art thou among women - Hail
is the salutation used by our Lord to the women after his resurrection: thou art highly
favoured, or hast found favour with God, Lu 1:30, is no more than was said of
Noah, Moses, and David. The Lord is with thee, was said to Gideon, Jud 6:12;
and blessed shall she be above women, of Jael, Jud 5:24. This salutation
gives no room for any pretence of paying adoration to the virgin; as having no appearance
of a prayer, or of worship offered to her. |
| 32 |
He shall be called the Son of the Highest - In this respect also: and that in a more
eminent sense than any, either man or angel, can be called so. The Lord shall give him the
throne of his father David - That is, the spiritual kingdom, of which David's was a type. |
| 33 |
He shall reign over the house of Jacob - In which all true believers are included. |
| 35 |
The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow
thee - The power of God was put forth by the Holy Ghost, as the immediate Divine agent in
this work: and so he exerted the power of the Highest as his own power, who together with
the Father and the Son is the most high God. Therefore also - Not only as he is God from
eternity, but on this account likewise he shall be called the Son of God. |
| 36 |
And behold, thy cousin Elisabeth - Though Elisabeth was of the house of Aaron, and
Mary of the house of David, by the fathers side, they might be related by their mothers.
For the law only forbad heiresses marrying into another tribe. And so other persons
continually intermarried; particularly the families of David and of Levi. |
| 38 |
And Mary said, Behold the handmaid of the Lord - It is not improbable, that this time
of the virgin's humble faith, consent, and expectation, might be the very time of her
conceiving. |
| 39 |
A city of Judah - Probably Hebron, which was situated in the hill country of Judea,
and belonged to the house of Aaron. |
| 41 |
When Elisabeth heard the salutation of Mary - The discourse with which she saluted
her, giving an account of what the angel had said, the joy of her soul so affected her
body, that the very child in her womb was moved in an uncommon manner, as if it leaped for
joy. |
| 45 |
Happy is she that believed - Probably she had in her mind the unbelief of Zacharias. |
| 46 |
And Mary said - Under a prophetic impulse, several things, which perhaps she herself
did not then fully understand. |
| 47 |
My spirit hath rejoiced in God my Saviour - She seems to turn her thoughts here to
Christ himself, who was to be born of her, as the angel had told her, he should be the Son
of the Highest, whose name should be Jesus, the Saviour. And she rejoiced in hope of
salvation through faith in him, which is a blessing common to all true believers, more
than in being his mother after the flesh, which was an honour peculiar to her. And
certainly she had the same reason to rejoice in God her Saviour hat we have: because he
had regarded the low estate of his handmaid, in like manner as he regarded our low estate;
and vouchsafed to come and save her and us, when we were reduced to the lowest estate of
sin and misery. |
| 51 |
He hath wrought strength with his arm - That is, he hath shown the exceeding greatness
of his power. She speaks prophetically of those things as already done, which God was
about to do by the Messiah. He hath scattered the proud - Visible and invisible. |
| 52 |
He hath put down the mighty - Both angels and men. |
| 54 |
He hath helped his servant Israel - By sending the Messiah. |
| 55 |
To his seed - His spiritual seed: all true believers. |
| 56 |
Mary returned to her own house - And thence soon after to Bethlehem. |
| 60 |
His mother said - Doubtless by revelation, or a particular impulse from God. |
| 66 |
The hand of the Lord - The peculiar power and blessing of God. |
| 67 |
And Zacharias prophesied - Of things immediately to follow. But it is observable, he
speaks of Christ chiefly; of John only, as it were, incidentally. |
| 69 |
A horn - Signifies honour, plenty, and strength. A horn of salvation - That is, a
glorious and mighty Saviour. |
| 70 |
His prophets, who have been since the world began - For there were prophets from the
very beginning. |
| 74 |
To serve him without fear - Without any slavish fear. Here is the substance of the
great promise. That we shall be always holy, always happy: that being delivered from Satan
and sin, from every uneasy and unholy temper, we shall joyfully love and serve God, in
every thought, word, and work. |
| 76 |
And thou, child - He now speaks to John; yet not as a parent, but as a prophet. |
| 77 |
To give knowledge of salvation by the remission of sins - The knowledge of the
remission of our sins being the grand instrument of present and eternal salvation, Heb
8:11,12. But the immediate sense of the words seems to be, to preach to them the
Gospel doctrine of salvation by the remission of their sins. |
| 78 |
The day spring - Or the rising sun; that is, Christ. |
Chapter II
| 1 |
That all the world should be enrolled - That all the inhabitants, male and female, of
every town in the Roman empire, with their families and estates, should be registered. |
| 2 |
When Cyrenius was governor of Syria - When Publius Sulpicius Quirinus governed the
province of Syria, in which Judea was then included. |
| 6 |
And while they were there, the days were fulfilled that she should be delivered - Mary
seems not to have known that the child must have been born in Bethlehem, agreeably to the
prophecy. But the providence of God took care for it. |
| 7 |
She laid him in the manger - Perhaps it might rather be translated in the stall. They
were lodged in the ox stall, fitted up on occasion of the great concourse, for poor
guests. There was no room for them in the inn - Now also, there is seldom room for Christ
in an inn. Mt 1:25 |
| 11 |
To you - Shepherds; Israel; mankind. |
| 14 |
Glory be to God in the highest; on earth peace; good will toward men - The shouts of
the multitude are generally broken into short sentences. This rejoicing acclamation
strongly represents the piety and benevolence of these heavenly spirits: as if they had
said, Glory be to God in the highest heavens: let all the angelic legions resound his
praises. For with the Redeemer's birth, peace, and all kind of happiness, come down to
dwell on earth: yea, the overflowings of Divine good will and favour are now exercised
toward men. |
| 20 |
For all the things that they had heard - From Mary; as it was told them - By the
angels. |
| 21 |
To circumcise the child - That he might visibly be made under the law by a sacred
rite, which obliged him to keep the whole law; as also that he might be owned to be the
seed of Abraham, and might put an honour on the solemn dedication of children to God. |
| 22 |
The days - The forty days prescribed, Lev 12:2,4. |
| 23 |
Exo 13:2. |
| 24 |
A pair of turtle doves, or two young pigeons - This offering sufficed for the poor. Lev
12:8. |
| 25 |
The consolation of Israel - A common phrase for the Messiah, who was to be the
everlasting consolation of the Israel of God. The Holy Ghost was upon him - That is, he
was a prophet. |
| 27 |
By the Spirit - By a particular revelation or impulse from him. |
| 30 |
Thy salvation - Thy Christ, thy Saviour. |
| 32 |
And the glory of thy people Israel - For after the Gentiles are enlightened, all
Israel shall be saved. |
| 33 |
Joseph and his mother marvelled at those things which were spoken - For they did not
thoroughly understand them. |
| 34 |
Simeon blessed them - Joseph and Mary. This child is set for the fall and rising again
of many - That is, he will be a savour of death to some, to unbelievers: a savour of life
to others, to believers: and for a sign which shall be spoken against - A sign from God,
yet rejected of men: but the time for declaring this at large was not yet come: that the
thoughts of many hearts may be revealed - The event will be, that by means of that
contradiction, the inmost thoughts of many, whether good or bad, will be made manifest. |
| 35 |
A sword shall pierce through thy own soul - So it did, when he suffered: particularly
at his crucifixion. |
| 37 |
Fourscore and four years - These were the years of her life, not her widowhood only.
Who departed not from the temple - Who attended there at all the stated hours of prayer.
But served God with fastings and prayers - Even at that age. Night and day - That is,
spending therein a considerable part of the night, as well as of the day. |
| 38 |
To all that were waiting for redemption - The sceptre flow appeared to he departing
from Judah, though it was not actually gone: Daniel's weeks were plainly near their
period. And the revival of the spirit of prophecy, together with the memorable occurrences
relating to the birth of John the Baptist, and of Jesus, could not but encourage and
quicken the expectation of pious persons at this time. Let the example of these aged
saints animate those, whose hoary heads, like theirs, are a crown of glory, being found in
the way of righteousness. Let those venerable lips, so soon to be silent in the grave, be
now employed in the praises of their Redeemer. Let them labour to leave those behind, to
whom Christ will be as precious as he has been to them; and who will be waiting for God's
salvation, when they are gone to enjoy it. |
| 40 |
And the child grew - In bodily strength and stature; and waxed strong in spirit - The
powers of his human mind daily improved; filled with wisdom - By the light of the
indwelling Spirit, which gradually opened itself in his soul; and the grace of God was
upon him - That is, the peculiar favour of God rested upon him, even as man. |
| 43 |
The child Jesus - St. Luke describes in order Jesus the fruit of the womb, Lu
1:42; an infant, Lu 2:12; a little child, Lu 2:40; a
child here, and afterward a man. So our Lord passed through and sanctified every stage of
human life. Old age only did not become him. |
| 44 |
Supposing him to have been in the company - As the men and women usually travelled in
distinct companies. |
| 46 |
After three days - The first day was spent in their journey, the second, in their
return to Jerusalem: and the third, in searching for him there: they found him in the
temple - In an apartment of it: sitting in the midst of the doctors - Not one word is said
of his disputing with them, but only of his asking and answering questions, which was a
very usual thing in these assemblies, and indeed the very end of them. And if he was, with
others, at the feet of these teachers (where learners generally sat) he might be said to
be in the midst of them, as they sat on benches of a semicircular form, raised above their
hearers and disciples. |
| 49 |
Why sought ye me? - He does not blame them for losing, but for thinking it needful to
seek him: and intimates, that he could not be lost, nor found any where, but doing the
will of a higher parent. |
| 50 |
It is observable that Joseph is not mentioned after this time; whence it is probable,
he did not live long after. |
| 52 |
Jesus increased in wisdom - As to his human nature, and in favour with God - In
proportion to that increase. It plainly follows, that though a man were pure, even as
Christ was pure, still he would have room to increase in holiness, and in consequence
thereof to increase in the favour, as well as in the love of God. |
Chapter III
| 1 |
The fifteenth year of Tiberius - Reckoning from the time when Angustus made him his
colleague in the empire. Herod being tetrarch of Galilee - The dominions of Herod the
Great were, after his death, divided into four parts or tetrarchies. This Herod his son
was tetrarch of Galilee, reigning over that fourth part of his dominions. His brother
reigned over two other fourth parts, the region of Iturea, and that of Trachonitis (that
tract of land on the other side Jordan, which had formerly belonged to the tribe of
Manasseh.) And Lysanias (probably descended from a prince of that name, who was some years
before governor of that country) was tetrarch of the remaining part of Abilene, which was
a large city of Syria, whose territories reached to Lebanon and Damascus, and contained
great numbers of Jews. Mt 3:1; Mr 1:1. |
| 2 |
Annas being high priest, and Caiaphas - There could be but one high priest, strictly
speaking, at once. Annas was the high priest at that time, and Caiaphas his sagan or
deputy. |
| 4 |
Isa 40:3. |
| 5 |
Every valley shall be filled, &c. - That is, every hinderance shall be removed. |
| 6 |
The salvation of God - The Saviour, the Messiah. |
| 8 |
Say not within yourselves, We have Abraham to our father - That is, trust not in your
being members of the visible Church, or in any external privileges whatsoever: for God now
requires a change of heart; and that without delay. |
| 10 |
He answereth - It is not properly John, but the Holy Ghost, who teaches us in the
following answers, how to come ourselves, and how to instruct other penitent sinners to
come to Christ, that he may give them rest. The sum of all this is, Cease to do evil,
learn to do well. These are the fruits worthy of repentance. |
| 20 |
He shut up John - This circumstance, though it happened after, is here mentioned
before our Lord's baptism, that his history (that of John being concluded) may then follow
without any interruption. |
| 21 |
Jesus praying, the heaven was opened - It is observable, that the three voices from
heaven, see Lu 9:29,35; John 12:28; by which the Father bore witness to
Christ, were pronounced either while he was praying, or quickly after it. Mt 3:13;
Mr 1:9. |
| 23 |
And Jesus was - John's beginning was computed by the years of princes: our Saviour's
by the years of his own life, as a more august era. About thirty years of age - He did not
now enter upon his thirtieth year (as the common translation would induce one to think)
but he now entered on his public ministry: being of such an age as the Mosaic law
required. Our great Master attained not, as it seems, to the conclusion of his thirty -
fourth year. Yet what glorious achievements did he accomplish within those narrow limits
of time! Happy that servant, who, with any proportionable zeal, despatches the great
business of life; and so much the more happy, if his sun go down at noon. For the space
that is taken from the labours of time, shall be added to the rewards of eternity. The son
of Heli - That is, the son - in - law: for Heli was the father of Mary. So St. Matthew
writes the genealogy of Joseph, descended from David by Solomon; St. Luke that of Mary,
descended from David by Nathan. In the genealogy of Joseph (recited by St. Matthew) that
of Mary is implied, the Jews being accustomed to marry into their own families. |
| 38 |
Adam the son of God - That is, whatever the sons of Adam receive from their human
parents, Adam received immediately from God, except sin and misery. |
Chapter IV
| 1 |
The wilderness - Supposed by some to have been in Judea; by others to have been that
great desert of Horeb or Sinai, where the children of Israel were tried for forty years,
and Moses and Elijah fasted forty days. Mt 4:1; Mr 1:12. |
| 4 |
De 8:3. |
| 6 |
I give it to whomsoever I will - Not so, Satan. It is God, not thou, that putteth down
one, and setteth up another: although sometimes Satan, by God's permission, may occasion
great revolutions in the world. |
| 8 |
De 6:13. |
| 10 |
Psa 91:11. |
| 12 |
De 6:16. |
| 13 |
A convenient season - In the garden of Gethsemane, Lu 22:53. |
| 14 |
Jesus returned in the power of the Spirit - Being more abundantly strengthened after
his conflict. |
| 15 |
Being glorified of all - So God usually gives strong cordials after strong
temptations. But neither their approbation continued long, nor the outward calm which he
now enjoyed. |
| 16 |
He stood up - Showing thereby that he had a desire to read the Scripture to the
congregation: on which the book was given to him. It was the Jewish custom to read
standing, but to preach sitting. Mt 13:54; Mr 6:1. |
| 17 |
He found - It seems, opening upon it, by the particular providence of God. |
| 18 |
He hath anointed me - With the Spirit. He hath by the power of his Spirit which
dwelleth in me, set me apart for these offices. To preach the Gospel to the poor -
Literally and spiritually. How is the doctrine of the ever - blessed trinity interwoven,
even in those scriptures where one would least expect it? How clear a declaration of the
great Three - One is there in those very words, The Spirit - of the Lord is upon me! To
proclaim deliverance to the captives, and recovery of sight to the blind, to set at
liberty them that are bruised - Here is a beautiful gradation, in comparing the spiritual
state of men to the miserable state of those captives, who are not only cast into prison,
but, like Zedekiah, had their eyes put out, and were laden and bruised with chains of
iron. Isa 61:1. |
| 19 |
The acceptable year - Plainly alluding to the year of jubilee, when all, both debtors
and servants, were set free. |
| 21 |
To - day is this scripture fulfilled in your ears - By what you hear me speak. |
| 22 |
The gracious words which proceeded out of his mouth - A person of spiritual
discernment may find in all the discourses of our Lord a peculiar sweetness, gravity, and
becomingness, such as is not to be found in the same degree, not even in those of the
apostles. |
| 23 |
Ye will surely say - That is, your approbation now outweighs your prejudices. But it
will not be so long. You will soon ask, why my love does not begin at home? Why I do not
work miracles here, rather than at Capernaum? It is because of your unbelief. Nor is it
any new thing for me to be despised in my own country. So were both Elijah and Elisha, and
thereby driven to work miracles among heathens, rather than in Israel. |
| 24 |
No prophet is acceptable in his own country - That is, in his own neighbourhood. It
generally holds, that a teacher sent from God is not so acceptable to his neighbours as he
is to strangers. The meanness of his family, or lowness of his circumstances, bring his
office into contempt: nor can they suffer that he, who was before equal with, or below
themselves, should now bear a superior character. |
| 25 |
When the heaven was shut up three years and six months - Such a proof had they that
God had sent him. In 1Kings 18:1, it is said, The word of the Lord came to
Elijah in the third year: namely, reckoning not from the beginning of the drought, but
from the time when he began to sojourn with the widow of Sarepta. A year of drought had
preceded this, while he dwelt at the brook Cherith. So that the whole time of the drought
was (as St. James likewise observes) three years and six months. 1Ki 17:19;
18:44. |
| 27 |
2Ki 5:14. |
| 28 |
And all in the synagogue were filled with fury - Perceiving the purport of his
discourse, namely, that the blessing which they despised, would be offered to, and
accepted by, the Gentiles. So changeable are the hearts of wicked men! So little are their
starts of love to be depended on! So unable are they to bear the close application, even
of a discourse which they most admire! |
| 30 |
Passing through the midst of them - Perhaps invisibly; or perhaps they were overawed;
so that though they saw, they could not touch him. |
| 31 |
He came down to Capernaum - And dwelt there, entirely quitting his abode at Nazareth. Mr
1:21. |
| 34 |
What have we to do with thee - Thy present business is with men, not with devils. I
know thee who thou art - But surely he did not know a little before, that he was God over
all, blessed for ever; or he would not have dared to tell him, All this power is delivered
to me, and I give it to whomsoever I will. The Holy One of God - Either this confession
was extorted from him by terror, (for the devils believe and tremble,) or he made it with
a design to render the character of Christ suspected. Possibly it was from hence the
Pharisees took occasion to say, He casteth out devils by the prince of the devils. |
| 38 |
Mt 8:14; Mr 1:29. |
| 40 |
When the sun was set - And consequently the Sabbath ended, which they reckoned from
sunset to sunset. Mt 8:16; Mr 1:32. |
| 42 |
Mr 1:35. |
Chapter V
| 1 |
Mt 4:18; Mr 1:16. |
| 6 |
Their net brake - Began to tear. |
| 8 |
Depart from me, for I am a sinful man - And therefore not worthy to be in thy
presence. |
| 11 |
They forsook all and followed him - They had followed him before, John 1:43,
but not so as to forsake all. Till now, they wrought at their ordinary calling. |
| 12 |
Mt 8:2; Mr 1:40. |
| 14 |
Lev 14:2. |
| 16 |
He withdrew - The expression in the original implies, that he did so frequently. |
| 17 |
Sitting by - As being more honourable than the bulk of the congregation, who stood.
And the power of the Lord was present to heal them - To heal the sickness of their souls,
as well as all bodily diseases. |
| 18 |
Mt 9:2; Mr 2:3. |
| 19 |
Not being able to bring him in through the multitude, they went round about by a back
passage, and going up the stairs on the outside, they came upon the flat - roofed house,
and let him down through the trap door, such as was on the top of most of the Jewish
houses: doubtless, with such circumspection as the circumstances plainly required. |
| 26 |
We have seen strange things to. day - Sins forgiven, miracles wrought. |
| 27 |
Mt 9:9; Mr 2:14. |
| 28 |
Leaving all - His business and gain. |
| 29 |
And Levi made him a great entertainment - It was necessarily great, because of the
great number of guests. |
| 33 |
Make prayers - Long and solemn. Mt 9:14; Mr 2:18. |
| 34 |
Can ye make - That is, is it proper to make men fast and mourn, during a festival
solemnity? |
| 36 |
He spake also a parable - Taken from clothes and wine; therefore peculiarly proper at
a feast. |
| 39 |
And no man having drunk old wine - And beside, men are not wont to be immediately
freed from old prejudices. |
Chapter VI
| 1 |
The first Sabbath - So the Jews reckoned their Sabbaths, from the passover to
pentecost; the first, second, third, and so on, till the seventh Sabbath (after the second
day.) This immediately preceded pentecost, which was the fiftieth day after the second day
of unleavened bread. Mt 12:1; Mr 2:23. |
| 2 |
Why do ye - St. Matthew and Mark represent the Pharisees as proposing the question to
our Lord himself. It was afterward, probably, they proposed it to his disciples. |
| 4 |
1Sa 21:6. |
| 6 |
Mt 12:9; Mr 3:1. |
| 9 |
To save life or to kill - He just then probably saw the design to kill him rising in
their hearts. |
| 12 |
In the prayer of God - The phrase is singular and emphatical, to imply an
extraordinary and sublime devotion. Mr 3:13. |
| 13 |
Mt 10:2; Mr 3:14; Ac 1:13. |
| 15 |
Simon called Zelotes - Full of zeal; otherwise called Simon the Canaanite. |
| 17 |
On a plain - At the foot of the mountain. |
| 20 |
In the following verses our Lord, in the audience of his newly - chosen disciples, and
of the multitude, repeats, standing on the plain, many remarkable passages of the sermon
he had before delivered, sitting on the mount. He here again pronounces the poor and the
hungry, the mourners, and the persecuted, happy; and represents as miserable those who are
rich, and full, and joyous, and applauded: because generally prosperity is a sweet poison,
and affliction a healing, though bitter medicine. Let the thought reconcile us to
adversity, and awaken our caution when the world smiles upon us; when a plentiful table is
spread before us, and our cup is running over; when our spirits are gay; and we hear (what
nature loves) our own praise from men. Happy are ye poor - The word seems here to be taken
literally: ye who have left al] for me. Mt 5:3. |
| 24 |
Miserable are ye rich - If ye have received or sought your consolation or happiness
therein. |
| 25 |
Full - Of meat and drink, and worldly goods. That laugh - That are of a light trifling
spirit. |
| 26 |
Wo to you when all men shall speak well of you - But who will believe this? |
| 27 |
But I say to you that hear - Hitherto our Lord had spoken only to particular sorts of
persons: now he begins speaking to all in general. Mt 5:44. |
| 29 |
To him that smiteth thee on the cheek - Taketh away thy cloak - These seem to be
proverbial expressions, to signify an invasion of the tenderest points of honour and
property. Offer the other - Forbid not thy coat - That is, rather yield to his repeating
the affront or injury, than gratify resentment in righting your self; in any method not
becoming Christian love. Mt 5:39. |
| 30 |
Give to every one - Friend or enemy, what thou canst spare, and he really wants: and
of him that taketh away thy goods - By borrowing, if he be insolvent, ask them not again. Mt
5:42. |
| 31 |
Mt 7:12. |
| 32 |
It is greatly observable, our Lord has so little regard for one of the highest
instances of natural virtue, namely, the returning love for love, that he does not account
it even to deserve thanks. For even sinners, saith he, do the same: men who do not regard
God at all. Therefore he may do this, who has not taken one step in Christianity. |
| 37 |
Mt 7:1. |
| 38 |
Into your bosom - Alluding to the mantles the Jews wore, into which a large quantity
of corn might be received. With the same measure that ye mete with, it shall be measured
to you again - Amazing goodness! So we are permitted even to carve for ourselves! We
ourselves are, as it were, to tell God how much mercy he shall show us! And can we be
content with less than the very largest measure? Give then to man, what thou designest to
receive of God. |
| 39 |
He spake a parable - Our Lord sometimes used parables when he knew plain and open
declarations would too much inflame the passions of his hearers. It is for this reason he
uses this parable, Can the blind lead the blind? - Can the scribes teach this way, which
they know not themselves? Will not they and their scholars perish together? Can they make
their disciples any better than themselves? But as for those who will be my disciples,
they shall be all taught of God; who will enable them to come to the measure of the
stature of the fulness of their Master. Be not ye like their disciples, censuring others,
and not amending yourselves. Mt 15:14. |
| 40 |
Mt 10:24; John 15:20. |
| 41 |
Mt 7:3. |
| 46 |
And why call ye me Lord, Lord - What will fair professions avail, without a life
answerable thereto? Mt 7:21. |
| 47 |
Mt 7:24. |
Chapter VII
| 1 |
Mt 8:5. |
| 3 |
Hearing of Jesus - Of his miracles, and of his arrival at Capernaum. |
| 18 |
Mt 11:2. |
| 22 |
To the poor the Gospel is preached - Which is the greatest mercy, and the greatest
miracle of all. |
| 24 |
When the messengers were departed - He did not speak the following things in the
hearing of John's disciples, lest he should seem to flatter John, or to compliment him
into an adherence to his former testimony. To avoid all suspicion of this kind, he
deferred his commendation of him, till the messengers were gone; and then delivered it to
the people, to prevent all imaginations, as if John were wavering in his judgment, and had
sent the two disciples for his own, rather than their satisfaction. |
| 27 |
Mal 3:1. |
| 28 |
There is not a greater prophet than John - A greater teacher. But he that is least in
the kingdom of God - The least teacher whom I send forth. |
| 29 |
And all the people - Our Lord continues his discourse: justified God - Owned his
wisdom and mercy in thus calling them to repentance, and preparing them for Him that was
to come. |
| 30 |
But the Pharisees and scribes - The good, learned, honourable men: made void the
counsel, the gracious design, of God toward them - They disappointed all these methods of
his love, and would receive no benefit from them. |
| 32 |
They are like children sitting in the market place - So froward and perverse, that no
contrivance can be found to please them. It is plain our Lord means, that they were like
the children complained of, not like those that made the complaint. |
| 34 |
But wisdom is justified by all her children - The children of wisdom are those who are
truly wise unto salvation. The wisdom of God in all these dispensations, these various
methods of calling sinners to repentance, is owned and heartily approved by all these. |
| 36 |
And one of the Pharisees asked him to eat with him - Let the candour with which our
Lord accepted this invitation, and his gentleness and prudence at this ensnaring
entertainment, teach us to mingle the wisdom of the serpent, with the innocence and
sweetness of the dove. Let us neither absolutely refuse all favours, nor resent all
neglects, from those whose friendship is at best very doubtful, and their intimacy by no
means safe. |
| 37 |
A woman - Not the same with Mary of Bethany, who anointed him six days before his last
passover. |
| 40 |
And Jesus said, Simon, I have somewhat to say to thee - So tender and courteous am
address does our Lord use even to a proud, censorious Pharisee! |
| 43 |
Which of them will love him most? - Neither of them will love him at all, before he
has forgiven them. An insolvent debtor, till he is forgiven, does not love, but fly his
creditor. |
| 44 |
Thou gavest me no water - It was customary with the Jews to show respect and kindness
to their welcome guests, by saluting them with a kiss, by washing their feet, and
anointing their heads with oil, or some fine ointment. |
| 47 |
Those many sins of hers are forgiven; therefore she loveth much - The fruit of her
having had much forgiven. It should carefully be observed here, that her love is mentioned
as the effect and evidence, not the cause of her pardon. She knew that much had been
forgiven her, and therefore she loved much. |
| 50 |
Thy faith hath saved thee - Not thy love. Love is salvation. |
Chapter VIII
| 2 |
Mary Magdalene - Or Mary of Magdala, a town in Galilee: probably the person mentioned
in the last chapter. |
| 4 |
Mt 13:1; Mr 4:1. |
| 15 |
Who - keep it - Not like the highway side: And bring forth fruit - Not like the thorny
ground: With perseverance - Not like the stony. |
| 16 |
No man having lighted a candle - As if ho had said, And let your good fruit appear
openly. Mt 5:15; Mr 4:21; Lu 11:33. |
| 17 |
For nothing is hid - Strive not to conceal it at all; for you can conceal nothing
long. Mt 10:26; Mr 4:22; Lu 12:2. |
| 18 |
The word commonly translated seemeth, wherever it occurs, does not weaken, but greatly
strengthens the sense. Mt 13:12; Mr 4:25; Lu 19:26. |
| 19 |
Mt 12:46; Mr 3:31. |
| 22 |
Mt 8:23; Mr 4:35. |
| 26 |
Mt 8:28; Mr 5:1. |
| 29 |
For many times it had caught him - Therefore our compassionate Lord made the more
haste to cast him out. |
| 31 |
The abyss - That is, the bottomless pit. |
| 32 |
To enter into the swine - Not that they were any easier in the swine than out of them.
Had it been so, they would not so soon have dislodged themselves, by destroying the herd. |
| 37 |
Mt 9:1; Mr 5:18. |
| 40 |
Mr 5:21. |
| 52 |
She is not dead but sleepeth - Her soul is not separated finally from the body; and
this short separation is rather to be called sleep than death. |
Chapter IX
| 1 |
Mt 10:1; Mr 6:7. |
| 4 |
There abide and thence depart - That is, stay in that house till ye leave the city. |
| 7 |
It was said by some - And soon after by Herod himself. Mt 14:1; Mr 6:14. |
| 8 |
That Elijah had appeared - He could not rise again, because he did not die. |
| 10 |
Mr 6:30. |
| 12 |
Mt 14:15; Mr 6:35; Joh 6:3. |
| 18 |
Apart - From the multitude. And he asked them - When he had done praying, during which
they probably stayed at a distance. Mt 14:13; Mr 8:27. |
| 22 |
Saying - Ye must prepare for a scene far different from this. |
| 23 |
Let him deny himself, and take up his cross - The necessity of this duty has been
shown in many places: the extent of it is specified here, daily - Therefore that day is
lost wherein no cross is taken up. |
| 24 |
Mt 16:25; Mr 8:35; Joh 12:25. |
| 28 |
Mt 17:1; Mr 9:2. |
| 31 |
In glory - Like Christ with whom they talked. |
| 32 |
They saw his glory - The very same expression in which it is described by St. John, John
1:14; and by St. Peter, 2Pet 1:16. |
| 34 |
A cloud came and overshadowed them all. And they, the apostles, feared, while they
(Moses and Elijah) entered into the cloud, which took them away. |
| 37 |
Mt 17:14; Mr 9:14. |
| 44 |
Let these sayings sink down into your ears - That is, consider them deeply. In joy
remember the cross. So wisely does our Lord balance praise with sufferings. Mt 17:22;
Mr 9:31. |
| 46 |
And there arose a reasoning among them - This kind of reasoning always arose at the
most improper times that could be imagined. |
| 47 |
Mt 18:2; Mr 9:37. |
| 48 |
And said to them - If ye would be truly great, humble yourselves to the meanest
offices. He that is least in his own eyes shall be great indeed. |
| 49 |
Mr 9:38. |
| 51 |
The days are fulfilled that he should be received up - That is, the time of his
passion was now at hand. St. Luke looks through this, to the glory which was to follow. He
steadfastly set his face - Without fear of his enemies, or shame of the cross, Heb
12:2. |
| 52 |
He sent messengers to make ready - A lodging and needful entertainment for him and
those with him. |
| 53 |
His face was as though he would go to Jerusalem - It plainly appeared, he was going to
worship at the temple, and thereby, in effect, to condemn the Samaritan worship at Mount
Gerizim. |
| 54 |
As Elisha did - At or near this very place, which might put it into the minds of the
apostles to make the motion now, rather than at any other time or place, where Christ had
received the like affront. |
| 55 |
Ye know not what manner of spirit - The spirit of Christianity is. It is not a spirit
of wrath and vengeance, but of peace, and gentleness, and love. |
| 57 |
Mt 8:19. |
| 58 |
But Jesus said to him - First understand the terms: consider on what conditions thou
art to follow me. |
| 61 |
Suffer me first to bid them farewell that are in my house - As Elisha did after Elijah
had called him from the plough, 1Kings 19:19; to which our Lord's answer
seems to allude. |
| 62 |
Is fit for the kingdom of God - Either to propagate or to receive it. |
Chapter X
| 2 |
Pray ye the Lord of the harvest, that he would thrust forth labourers - For God alone
can do this: he alone can qualify and commission men for this work. Mt 9:37. |
| 3 |
Mt 10:16. |
| 4 |
Salute no man by the way - The salutations usual among the Jews took up much time. But
these had so much work to do in so short a space, that they had not a moment to spare. |
| 6 |
A son of peace - That is, one worthy of it. |
| 7 |
Mt 10:11. |
| 11 |
The kingdom of God is at hand - Though ye will not receive it. |
| 13 |
Wo to thee, Chorazin - The same declaration Christ had made some time before. By
repeating it now, he warns the seventy not to lose time by going to those cities. Mt
11:21. |
| 16 |
Mt 10:40; John 13:20. |
| 18 |
I beheld Satan - That is, when ye went forth, I saw the kingdom of Satan, which was
highly exalted, swiftly and suddenly cast down. |
| 19 |
I give you power - That is, I continue it to you: and nothing shall hurt you - Neither
the power, nor the subtilty of Satan. |
| 20 |
Rejoice not so much that the devils are subject to you, as that your names are written
in heaven - Reader, so is thine, if thou art a true, believer. God grant it may never be
blotted out! |
| 21 |
Lord of heaven and earth - In both of which thy kingdom stands, and that of Satan is
destroyed. That thou hast hid these things - He rejoiced not in the destruction of the
wise and prudent, but in the display of the riches of God's grace to others, in such a
manner as reserves to Him the entire glory of our salvation, and hides pride from man. Mt
11:25. |
| 22 |
Who the Son is - Essentially one with the Father: who the Father is - How great, how
wise, how good! |
| 23 |
Mt 13:16. |
| 25 |
Mt 22:35; Mr 12:28. |
| 27 |
Thou shalt love the Lord thy God - That is, thou shalt unite all the faculties of thy
soul to render him the most intelligent and sincere, the most affectionate and resolute
service. We may safely rest in this general sense of these important words, if we are not
able to fix the particular meaning of every single word. If we desire to do this, perhaps
the heart, which is a general expression, may be explained by the three following, With
all thy soul, with the warmest affection, with all thy strength, the most vigorous efforts
of thy will, and with all thy mind or understanding, in the most wise and reasonable
manner thou canst; thy understanding guiding thy will and affections. De 6:5;
Lev 19:18. |
| 28 |
Thou hast answered right; this do, and thou shalt live - Here is no irony, but a deep
and weighty truth. He, and he alone, shall live for ever, who thus loves God and his
neighbour in the present life. |
| 29 |
To justify himself - That is, to show he had done this. Lev 18:5. |
| 30 |
From Jerusalem to Jericho - The road from Jerusalem to Jericho (about eighteen miles
from it) lay through desert and rocky places: so many robberies and murders were committed
therein, that it was called the bloody way. Jericho was situated in the valley: hence the
phrase of going down to it. About twelve thousand priests and Levites dwelt there, who all
attended the service of the temple. |
| 31 |
The common translation is, by chance - Which is full of gross improprieties. For if we
speak strictly, there is no such thing in the universe as either chance or fortune. A
certain priest came down that way, and passed by on the other side - And both he and the
Levite no doubt could find an excuse for passing over on the other side, and might perhaps
gravely thank God for their own deliverance, while they left their brother bleeding to
death. Is it not an emblem of many living characters, perhaps of some who bear the sacred
office? O house of Levi and of Aaron, is not the day coming, when the virtues of heathens
and Samaritans will rise up in judgment against you? |
| 33 |
But a certain Samaritan came where he was - It was admirably well judged to represent
the distress on the side of the Jew, and the mercy on that of the Samaritan. For the case
being thus proposed, self interest would make the very scribe sensible, how amiable such a
conduct was, and would lay him open to our Lord's inference. Had it been put the other
way, prejudice might more easily have interposed, before the heart could have been
affected. |
| 34 |
Pouring in oil and wine - Which when well beaten together are one of the best balsams
that can be applied to a fresh wound. |
| 36 |
Which of these was the neighbour to him that fell among the robbers - Which acted the
part of a neighbour? |
| 37 |
And he said, He that showed mercy on him - He could not for shame say otherwise,
though he thereby condemned himself and overthrew his own false notion of the neighbour to
whom our love is due. Go and do thou in like manner - Let us go and do likewise, regarding
every man as our neighbour who needs our assistance. Let us renounce that bigotry and
party zeal which would contract our hearts into an insensibility for all the human race,
but a small number whose sentiments and practices are so much our own, that our love to
them is but self love reflected. With an honest openness of mind let us always remember
that kindred between man and man, and cultivate that happy instinct whereby, in the
original constitution of our nature, God has strongly bound us to each other. |
| 40 |
Martha was encumbered - The Greek word properly signifies to be drawn different ways
at the same time, and admirably expresses the situation of a mind, surrounded (as Martha's
then was) with so many objects of care, that it hardly knows which to attend to first. |
| 41 |
Martha, Martha - There is a peculiar spirit and tenderness in the repetition of the
word: thou art careful, inwardly, and hurried, outwardly. |
| 42 |
Mary hath chosen the good part - To save her soul. Reader, hast thou? |
Chapter XI
| 1 |
Lord, teach us to pray, as John also taught his disciples - The Jewish masters used to
give their followers some short form of prayer, as a peculiar badge of their relation to
them. This it is probable John the Baptist had done. And in this sense it seems to be that
the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that
form, which he had before given them in his sermon on the mount, and likewise enlarges on
the same head, though still speaking the same things in substance. And this prayer uttered
from the heart, and in its true and full meaning, is indeed the badge of a real Christian:
for is not he such whose first and most ardent desire is the glory of God, and the
happiness of man by the coming of his kingdom? Who asks for no more of this world than his
daily bread, longing meantime for the bread that came down from heaven? And whose only
desires for himself are forgiveness of sins, (as he heartily forgives others,) and
sanctification. |
| 2 |
When ye pray, say - And what he said to them is undoubtedly said to us also. We are
therefore here directed, not only to imitate this in all our prayers, but to use this very
form of prayer. Mt 6:9. |
| 4 |
Forgive us; for we forgive them - Not once, but continually. This does not denote the
meritorious cause of our pardon; but the removal of that hinderance which otherwise would
render it impossible. |
| 5 |
At midnight - The most unseasonable time: but no time is unseasonable with God, either
for hearing or answering prayer. |
| 9 |
Mt 7:7. |
| 13 |
How much more shall your heavenly Father - How beautiful is the gradation! A friend: a
father: God! Give the Holy Spirit - The best of gifts, and that which includes every good
gift. |
| 14 |
It was dumb - That is, it made the man so. Mt 12:22. |
| 15 |
But some said, He casteth out devils by Beelzebub - These he answers, Lu 11:17.
Others, to try whether it were so or no, sought a sign from heaven. These he reproves in Lu
11:29 and following verses. Beelzebub signifies the lord of flies, a title which
the heathens gave to Jupiter, whom they accounted the chief of their gods, and yet
supposed him to be employed in driving away flies from their temple and sacrifices. The
Philistines worshipped a deity under this name, as the god of Ekron: from hence the Jews
took the name, and applied it to the chief of the devils. Mr 3:22. |
| 16 |
Mt 12:38. |
| 17 |
A house - That is, a family. |
| 20 |
If I cast out devils by the finger of God - That is, by a power manifestly Divine.
Perhaps the expression intimates farther, that it was done without any labour: then the
kingdom of God is come upon you - Unawares, unexpected: so the Greek word implies. |
| 21 |
The strong one armed - The devil, strong in himself, and armed with the pride,
obstinacy, and security of him in whom he dwells. |
| 26 |
The last state of that man becometh worse than the first - Whoever reads the sad
account Josephus gives of the temple and conduct of the Jews, after the ascension of
Christ and before their final destruction by the Romans, must acknowledge that no emblem
could have been more proper to describe them. Their characters were the vilest that can be
conceived, and they pressed on to their own ruin, as if they had been possessed by legions
of devils, and wrought up to the last degree of madness. But this also is fulfilled in all
who totally and finally apostatize from true faith. |
| 27 |
Blessed is the womb that bare thee, and the paps which thou hast sucked! - How natural
was the thought for a woman! And how gently does our Lord reprove her! |
| 28 |
Yea, rather blessed are they that hear the word of God and keep it - For if even she
that bare him had not done this, she would have forfeited all her blessedness. |
| 29 |
It seeketh - The original word implies seeking more, or over and above what one has
already. |
| 32 |
They repented at the preaching of Jonah - But it was only for a season. Afterward they
relapsed into wickedness, till (after about forty years) they were destroyed. It is
remarkable, that in this also the comparison held. God reprieved the Jews for about forty
years; but they still advanced in wickedness, till having filled up their measure, they
were destroyed with an utter destruction. |
| 33 |
The meaning is, God gives you this Gospel light, that you may repent. Let your eye be
singly fixed on him, aim only at pleasing God; and while you do this, your whole soul will
be full of wisdom, holiness, and happiness. Mt 5:15; Mr 4:21; Lu 8:16. |
| 34 |
But when thine eye is evil - When thou aimest at any thing else, thou wilt be full of
folly, sin, and misery. On the contrary, Mt 6:22. |
| 36 |
If thy whole body be full of light - If thou art filled with holy wisdom, having no
part dark, giving way to no sin or folly, then that heavenly principle will, like the
clear flame of a lamp in a room that was dark before, shed its light into all thy powers
and faculties. |
| 39 |
Now ye Pharisees - Probably many of them were present at the Pharisee's house. Mt
23:25. |
| 41 |
Give what is in them - The vessels which ye clean, in alms, and all things are clean
to you. As if he had said, By acts directly contrary to rapine and wickedness, show that
your hearts are cleansed, and these outward washings are needless. |
| 42 |
Wo to you - That is, miserable are you. In the same manner is the phrase to be
understood throughout the chapter. |
| 44 |
For ye are as graves which appear not - Probably in speaking this our Lord fixed his
eyes on the scribes. As graves which appear not, being overgrown with grass, so that men
are not aware, till they stumble upon them, and either hurt themselves, or at least are
defiled by touching them. On another occasion Christ compared them to whited sepulchres,
fair without, but foul within; Mt 23:27. |
| 45 |
One of the lawyers - That is scribes; expounders of the law. |
| 48 |
Whom they killed, ye build their sepulchres - Just like them pretending great
reverence for the ancient prophets, while ye destroy those whom God sends to yourselves.
Ye therefore bear witness by this deep hypocrisy that ye are of the very same spirit with
them. |
| 49 |
The wisdom of God, agreeably to this, hath said - In many places of Scripture, though
not in these very words, I will send them prophets - Chiefly under the Old Testament: and
apostles - Under the New. Mt 23:34. |
| 50 |
The blood of all shall be required of this generation - That is, shall be visibly and
terribly punished upon it. |
| 51 |
And so it was within forty years, in a most astonishing manner, by the dreadful
destruction of the temple, the city, and the whole nation. Between the temple and the
altar - In the court of the temple. |
| 52 |
Ye have taken away the key of knowledge - Ye have obscured and destroyed the knowledge
of the Messiah, which is the key of both the present and the future kingdom of heaven; the
kingdom of grace and glory. Ye have not entered in - Into the present kingdom of heaven. |
Chapter XII
| 1 |
He said to his disciples first - But afterward Lu 12:54 to all the people.
Mt 16:6. |
| 3 |
Mt 10:27. |
| 4 |
But I say to you, Fear not - Let not the fear of man make you act the hypocrite, or
conceal any thing which I have commissioned you to publish. |
| 5 |
Fear him who hath power to cast into hell - Even to his peculiar friends, Christ gives
this direction. Therefore the fearing of God as having power to cast into hell, is to be
pressed even on true believers. |
| 6 |
Are not five sparrows - But trust as well as fear him. |
| 7 |
Mt 10:30. |
| 8 |
And I say to you - If you avoid all hypocrisy, and openly avow my Gospel: The Son of
man shall confess you - before the angels - At the last day. Mr 8:38; Lu
9:26. |
| 10 |
And whosoever - As if he had said, Yet the denying me in some degree, may, upon true
repentance, be forgiven; but if it rise so high as that of the blasphemy against the Holy
Ghost, it shall never be forgiven, neither is there place for repentance. Mt 12:31;
Mr 3:28. |
| 11 |
Take no thought - Be not solicitous about the matter or manner of your defence; nor
how to express yourselves. Mt 10:19; Lu 21:12. |
| 14 |
Who made me a judge? - In worldly things. His kingdom is not of this world. |
| 15 |
He said to them - Perhaps to the two brothers, and through them to the people. A man's
life - That is, the comfort or happiness of it. |
| 17 |
What shall I do? - The very language of want! Do? Why, lay up treasure in heaven. |
| 20 |
Thou fool - To think of satisfying thy soul with earthly goods! To depend on living
many years! Yea, one day! They - The messengers of death, commissioned by God, require thy
soul of thee! |
| 21 |
Rich toward God - Namely, in faith, and love, and good works. |
| 22 |
Mt 6:25. |
| 25 |
Which of you can add the least measure - It seems, to add one cubit to a thing (which
is the phrase in the original) was a kind of proverbial expression for making the least
addition to it. |
| 28 |
The grass - The Greek word means all sorts of herbs and flowers. |
| 29 |
Neither be ye of a doubtful mind - The word in the original signifies, any
speculations or musings in which the mind fluctuates, or is suspended (like meteors in the
air) in an uneasy hesitation. |
| 32 |
It is your Father's good pleasure to give you the kingdom - How much more food and
raiment? And since ye have such an inheritance, regard not your earthly possessions. |
| 33 |
Sell what ye have - This is a direction, not given to all the multitude: (much less is
it a standing rule for all Christians:) neither to the apostles; for they had nothing to
sell, having left all before: but to his other disciples, (mentioned Lu 12:22,
and Acts 1:15,) especially to the seventy, that they might be free from all
worldly entanglements. Mt 6:19. |
| 35 |
Let your loins be girt - An allusion to the long garments, worn by the eastern
nations, which they girded or tucked up about their loins, when they journeyed or were
employed in any labour: as also to the lights that servants used to carry at weddings,
which were generally in the night. |
| 37 |
He will come and serve them - The meaning is, he will show them his love, in the most
condescending and tender manner. |
| 38 |
The Jews frequently divided the night into three watches, to which our Lord seems here
to allude. |
| 41 |
Speakest thou this parable to us - Apostles and disciples: Or to all - The people?
Does it concern us alone? Or all men? |
| 42 |
Who is that faithful and wise steward - Our Lord's answer manifestly implies, that he
had spoken this parable primarily (though not wholly) to the ministers of his word: Whom
his lord shall make ruler over his household - For his wisdom and faithfulness. |
| 43 |
Happy is that servant - God himself pronounces him wise, faithful, happy! Yet we see,
he might fall from all, and perish for ever. |
| 46 |
The Lord will appoint him his portion - His everlasting portion, with the unfaithful -
As faithful as he was once, God himself being the Judge! |
| 47 |
And that servant who knew his Lord's will shall be beaten with many stripes - And his
having much knowledge will increase, not lessen, his punishment. |
| 49 |
I am come to send fire - To spread the fire of heavenly love over all the earth. |
| 50 |
But I have a baptism to be baptized with - I must suffer first, before I can set up my
kingdom. And how I long to fight my way through all! |
| 51 |
Suppose ye that I am come to send peace upon earth - That universal peace will be the
immediate effect of my coming? Not so, but quite the contrary. Mt 10:34. |
| 52 |
There shall be five in one house, three against two, and two against three - There
being an irreconcilable enmity between the Spirit of Christ and the spirit of the world. |
| 53 |
The father against the son - For those who reject me will be implacable toward their
very nearest relations who receive me. At this day also is this scripture fulfilled. Now
likewise there is no concord between Christ and Belial. |
| 54 |
And he said to the people also - In the preceding verses he speaks only to his
disciples. From the west - In Judea, the west wind, blowing from the sea, usually brought
rain: the south wind, blowing from the deserts of Arabia, occasioned sultry heat. Mt
16:2. |
| 56 |
How do ye not discern this season - Of the Messiah's coming, distinguishable by so
many surer signs. |
| 57 |
Why even of yourselves, without any external sign, judge ye not what is right? - Why
do ye not discern and acknowledge the intrinsic excellence of my doctrine? |
| 58 |
When thou art going - As if he had said, And ye have not a moment to lose. For the
executioners of God's vengeance are at hand. And when he hath once delivered you over to
them, ye are undone for ever. Mt 5:25. |
| 59 |
A mite - was about the third part of a farthing sterling. |
Chapter XIII
| 1 |
The Galileans, whose blood Pilate had mingled with their sacrifices - Some of the
followers of Judas Gaulonites. They absolutely refused to own the Roman authority. Pilate
surrounded and slew them, while they were worshipping in the temple, at a public feast. |
| 3 |
Ye shall all likewise perish - All ye of Galilee and of Jerusalem shall perish in the
very same manner. So the Greek word implies. And so they did. There was a remarkable
resemblance between the fate of these Galileans and of the main body of the Jewish nation;
the flower of which was slain at Jerusalem by the Roman sword, while they were assembled
at one of their great festivals. And many thousands of them perished in the temple itself,
and were literally buried under its ruins. |
| 6 |
A man had a fig tree - Either we may understand God the Father by him that had the
vineyard , and Christ by him that kept it: or Christ himself is he that hath it, and his
ministers they that keep it. Psa 80:8. &c. |
| 7 |
Three years - Christ was then in the third year of his ministry. But it may mean only
several years; a certain number being put for an uncertain. Why doth it also cumber the
ground? - That is, not only bear no fruit itself, but take up the ground of another tree
that would. |
| 11 |
She was bowed together, and utterly unable to lift up herself - The evil spirit which
possessed her afflicted her in this manner. To many doubtless it appeared a natural
distemper. Would not a modern physician have termed it a nervous case? |
| 15 |
Thou hypocrite - For the real motive of his speaking was envy, not (as he pretended)
pure zeal for the glory of God. |
| 16 |
And ought not this woman? - Ought not any human creature, which is so far better than
an ox or an ass? Much more, this daughter of Abraham - probably in a spiritual as well as
natural sense, to be loosed? |
| 18 |
Mt 13:31; Mr 4:30. |
| 20 |
Mt 13:33. |
| 21 |
Covered up - So that, for a time, nothing of it appeared. |
| 24 |
Strive to enter in - Agonize. Strive as in an agony. So the word signifies Otherwise
none shall enter in. Barely seeking will not avail. Mt 7:13. |
| 25 |
And even agonizing will not avail, after the door is shut. Agonize, therefore, now by
faith, prayer, holiness, patience. And ye begin to stand without - Till then they had not
thought of it! O how new will that sense of their misery be? How late? How lasting? I know
not whence ye are - I know not, that is, I approve not of your ways. |
| 27 |
Mt 7:23. |
| 28 |
Mt 8:11. |
| 29 |
They shall sit down in the kingdom of God - Both the kingdom of grace and of glory. |
| 30 |
But there are last - Many of the Gentiles who were latest called, shall be most highly
rewarded; and many of the Jews who were first called, shall have no reward at all. Mt
19:30. |
| 31 |
Herod is minded to kill thee - Possibly they gave him the caution out of good will. |
| 32 |
And he said, Go and tell that fox - With great propriety so called, for his subtilty
and cowardice. The meaning of our Lord's answer is, Notwithstanding all that he can do, I
shall for the short time I have left, do the works of him that sent me. When that time is
fulfilled, I shall be offered up. Yet not here, but in the bloody city. Behold, I cast out
devils - With what majesty does he speak to his enemies! With what tenderness to his
friends! The third day I am perfected - On the third day he left Galilee, and set out for
Jerusalem, to die there. But let us carefully distinguish between those things wherein
Christ is our pattern, and those which were peculiar to his office. His extraordinary
office justified him in using that severity of language, when speaking of wicked princes,
and corrupt teachers, to which we have no call; and by which we should only bring scandal
on religion, and ruin on ourselves, while we irritated rather than convinced or reformed
those whom we so indecently rebuked. |
| 33 |
It cannot be, that a prophet perish out of Jerusalem - Which claims prescription for
murdering the messengers of God. Such cruelty and malice cannot be found elsewhere. |
| 34 |
How often would I have gathered thy children together - Three solemn visits he had
made to Jerusalem since his baptism for this very purpose. Mt 23:37. |
| 35 |
Your house is left to you desolate - Is now irrecoverably consigned to desolation and
destruction: And verily I say to you, after a very short space, ye shall not see me till
the time come, when taught by your calamities, ye shall be ready and disposed to say,
Blessed is he that cometh in the name of the Lord. It does not imply, that they should
then see Jesus at all; but only that they would earnestly wish for the Messiah, and in
their extremity be ready to entertain any who should assume that character. |
Chapter XIV
| 2 |
There was a certain man before him - It does not appear that he was come thither with
any insidious design. Probably he came, hoping for a cure, or perhaps was one of the
family. |
| 3 |
And Jesus answering, spake - Answering the thoughts which he saw rising in their
hearts. |
| 7 |
He spake a parable - The ensuing discourse is so termed, because several parts are not
to be understood literally. The general scope of it is, Not only at a marriage feast, but
on every occasion, he that exalteth himself shall be abased, and he that abaseth himself
shall be exalted. |
| 11 |
Mt 23:12. |
| 12 |
Call not thy friends - That is, I do not bid thee call thy friends or thy neighbours.
Our Lord leaves these offices of humanity and courtesy as they were, and teaches a higher
duty. But is it not implied herein, that we should be sparing in entertaining those that
need it not, in order to assist those that do need, with all that is saved from those
needless entertainments? Lest a recompense be made - This fear is as much unknown to the
world, as even the fear of riches. |
| 14 |
One of them that sat at table hearing these things - And being touched therewith,
said, Happy is he that shall eat bread in the kingdom of God - Alluding to what had just
been spoken. It means, he that shall have a part in the resurrection of the just. |
| 16 |
Then said he - Continuing the allusion. A certain man made a great supper - As if he
had said, All men are not sensible of this happiness. Many might have a part in it, and
will not. |
| 18 |
They all began to make excuse - One of them pleads only his own will, I go: another, a
pretended necessity, I must needs go: the third, impossibility, I cannot come: all of them
want the holy hatred mentioned Lu 14:26. All of them perish by things in
themselves lawful. I must needs go - The most urgent worldly affairs frequently fall out
just at the time when God makes the freest offers of salvation. |
| 21 |
The servant came and showed his lord these things - So ministers ought to lay before
the Lord in prayer the obedience or disobedience of their hearers. |
| 23 |
Compel them to come in - With all the violence of love, and the force of God's word.
Such compulsion, and such only, in matters of religion, was used by Christ and his
apostles. |
| 24 |
For refers to Go out, Lu 14:23. |
| 26 |
If any man come to me, and hate not his father - Comparatively to Christ: yea, so as
actually to renounce his field, oxen, wife, all things, and act as if he hated them, when
they stand in competition with him. Mt 10:37. |
| 28 |
And which of you intending to build a tower - That is, and whoever of you intends to
follow me, let him first seriously weigh these things. |
| 31 |
Another king - Does this mean, the prince of this world? Certainly he has greater
numbers on his side. How numerous are his children and servants! |
| 33 |
So - Like this man, who, being afraid to face his enemy, sends to make peace with him,
every one who forsaketh not all that he hath -
- By withdrawing his affections from all the creatures;
- By enjoying them only in and for God, only in such a measure and manner as leads to him;
- By hating them all, in the sense above mentioned, cannot be my disciple - But will
surely desist from building that tower, neither can he persevere in fighting the good
fight of faith.
|
| 34 |
Salt - Every Christian, but more eminently every minister. Mt 5:13; Mr
9:50. |
Chapter XV
| 1 |
All the publicans - That is, all who were in that place. It seems our Lord was in some
town of Galilee of the Gentiles, from whence he afterward went to Jerusalem, Lu
17:11. |
| 3 |
He spake - Three parables of the same import: for the sheep, the piece of silver, and
the lost son, all declare (in direct contrariety to the Pharisees and scribes) in what
manner God receiveth sinners. |
| 4 |
Leave the ninety and nine in the wilderness - Where they used to feed: all
uncultivated ground, like our commons, was by the Jews termed wilderness or desert. And go
after - In recovering a lost soul, God as it were labours. May we not learn hence, that to
let them alone who are in sin, is both unchristian and inhuman! Mt 18:12. |
| 7 |
Joy shall be - Solemn and festal joy, in heaven - First, in our blessed Lord himself,
and then among the angels and spirits of just men, perhaps informed thereof by God
himself, or by the angels who ministered to them. Over one sinner - One gross, open,
notorious sinner, that repenteth - That is, thoroughly changed in heart and life; more
than over ninety and nine just persons - Comparatively just, outwardly blameless: that
need not such a repentance - For they need not, cannot repent of the sins which they never
committed. The sum is, as a father peculiarly rejoices when an extravagant child, supposed
to be utterly lost, comes to a thorough sense of his duty; or as any other person who has
recovered what he had given up for gone, has a more sensible satisfaction in it, than in
several other things equally valuable, but not in such danger: so do the angels in heaven
peculiarly rejoice in the conversion of the most abandoned sinners. Yea, and God himself
so readily forgives and receives them, that he may be represented as having part in the
joy. |
| 12 |
Give me the part of goods that falleth to me - See the root of all sin! A desire of
disposing of ourselves; of independency on God! |
| 13 |
He took a journey into a far country - Far from God: God was not in all his thoughts:
And squandered away his substance - All the grace he had received. |
| 14 |
He began to be in want - All his worldly pleasures failing, he grew conscious of his
want of real good. |
| 15 |
And he joined himself to a citizen of that country - Either the devil or one of his
children, the genuine citizens of that country which is far from God. He sent him to feed
swine - He employed him in the base drudgery of sin. |
| 16 |
He would fain have filled his belly with the husks - He would fain have satisfied
himself with worldly comforts. Vain, fruitless endeavour! |
| 17 |
And coming to himself - For till then he was beside himself, as all men are, so long
as they are without God in the world. |
| 18 |
I will arise and go to my father - How accurately are the first steps of true
repentance here pointed out! Against Heaven - Against God. |
| 20 |
And he arose and came to his father - The moment he had resolved, he began to execute
his resolution. While he was yet a great way off, his father saw him - Returning, starved,
naked. |
| 22 |
But the father said - Interrupting him before he had finished what he intended to say.
So does God frequently cut an earnest confession short by a display of his pardoning love.
|
| 23 |
Let us be merry - Both here, and wherever else this word occurs, whether in the Old or
New Testament, it implies nothing of levity, but a solid, serious, religious, heartfelt
joy: indeed this was the ordinary meaning of the word two hundred years ago, when our
translation was made. |
| 25 |
The elder son seems to represent the Pharisees and scribes, mentioned Lu 15:2.
|
| 27 |
Thy father hath killed the fatted calf - Perhaps he mentions this rather than the robe
or ring, as having a nearer connection with the music and dancing. |
| 28 |
He was angry, and would not go in - How natural to us is this kind of resentment! |
| 29 |
Lo, so many years do I serve thee - So he was one of the instances mentioned Lu
15:7. How admirably therefore does this parable confirm that assertion! Yet thou
never gavest me a kid, that I might make merry with my friends - Perhaps God does not
usually give much joy to those who never felt the sorrows of repentance. |
| 31 |
Thou art ever with me, and all that I have is thine - This suggests a strong reason
against murmuring at the indulgence shown to the greatest of sinners. As the father's
receiving the younger son did not cause him to disinherit the elder; so God's receiving
notorious sinners will be no loss to those who have always served him; neither will he
raise these to a state of glory equal to that of those who have always served him, if they
have, upon the whole, made a greater progress in inward as well as outward holiness. |
| 32 |
This thy brother was dead, and is alive - A thousand of these delicate touches in the
inspired writings escape an inattentive reader. In Lu 15:30, the elder son
had unkindly and indecently said, This thy son. The father in his reply mildly reproves
him, and tenderly says, This thy brother - Amazing intimation, that the best of men ought
to account the worst sinners their brethren still; and should especially remember this
relation, when they show any inclination to return. Our Lord in this whole parable shows,
not only that the Jews had no cause to murmur at the reception of the Gentiles, (a point
which did not at that time so directly fall under consideration,) but that if the
Pharisees were indeed as good as they fancied themselves to be, still they had no reason
to murmur at the kind treatment of any sincere penitent. Thus does he condemn them, even
on their own principles, and so leaves them without excuse. We have in this parable a
lively emblem of the condition and behaviour of sinners in their natural state. Thus, when
enriched by the bounty of the great common Father, do they ungratefully run from him, Lu
15:12. Sensual pleasures are eagerly pursued, till they have squandered away all
the grace of God, Lu 15:13. And while these continue, not a serious thought
of God can find a place in their minds. And even when afflictions come upon them, Lu
15:14, still they will make hard shifts before they will let the grace of God,
concurring with his providence, persuade them to think of a return, Lu 15:15,16.
When they see themselves naked, indigent, and undone, then they recover the exercise of
their reason, Lu 15:17. Then they remember the blessings they have thrown
away, and attend to the misery they have incurred. And hereupon they resolve to return to
their father, and put the resolution immediately in practice, Lu 15:18,19.
Behold with wonder and pleasure the gracious reception they find from Divine, injured
goodness! When such a prodigal comes to his father, he sees him afar off, Lu 15:20.
He pities, meets, embraces him, and interrupts his acknowledgments with the tokens of his
returning favour, Lu 15:21. He arrays him with the robe of a Redeemer's
righteousness, with inward and outward holiness; adorns him with all his sanctifying
graces, and honours him with the tokens of adopting love, Lu 15:22. And all
this he does with unutterable delight, in that he who was lost is now found, Lu
15:23,24. Let no elder brother murmur at this indulgence, but rather welcome the
prodigal back into the family. And let those who have been thus received, wander no more,
but emulate the strictest piety of those who for many years have served their heavenly
Father, and not transgressed his commandments. |
Chapter XVI
| 1 |
And he said also to his disciples - Not only to the scribes and Pharisees to whom he
had hitherto been speaking, but to all the younger as well as the elder brethren: to the
returning prodigals who were now his disciples. A certain rich man had a steward - Christ
here teaches all that are now in favour with God, particularly pardoned penitents, to
behave wisely in what is committed to them. |
| 3 |
To beg I am ashamed - But not ashamed to cheat! This was likewise a sense of honour!
"By men called honour, but by angels pride." |
| 4 |
I know - That is, I am resolved, what to do. |
| 8 |
And the lord commended the unjust steward - Namely, in this respect, because he had
used timely precaution: so that though the dishonesty of such a servant be detestable, yet
his foresight, care, and contrivance, about the interests of this life, deserve our
imitation, with regard to the more important affairs of another. The children of this
world - Those who seek no other portion than this world: Are wiser - Not absolutely, for
they are, one and all, egregious fools; but they are more consistent with themselves; they
are truer to their principles; they more steadily pursue their end; they are wiser in
their generation - That is, in their own way, than the children of light - The children of
God, whose light shines on their hearts. |
| 9 |
And I say to you - Be good stewards even of the lowest talents wherewith God hath
intrusted you. Mammon means riches or money. It is termed the mammon of unrighteousness,
because of the manner wherein it is commonly either procured or employed. Make yourselves
friends of this, by doing all possible good, particularly to the children of God: that
when ye fail, when your flesh and your heart faileth, when this earthly tabernacle is
dissolved, those of them who have gone before may receive, may welcome you into the
everlasting habitations. |
| 10 |
And whether ye have more or less, see that ye be faithful as well as wise stewards. He
that is faithful in what is meanest of all, worldly substance, is also faithful in things
of a higher nature; and he that uses these lowest gifts unfaithfully, is likewise
unfaithful in spiritual things. |
| 11 |
Who will intrust you with the true riches? - How should God intrust you with spiritual
and eternal, which alone are true riches? |
| 12 |
If ye have not been faithful in that which was another's - None of these temporal
things are yours: you are only stewards of them, not proprietors: God is the proprietor of
all; he lodges them in your hands for a season: but still they are his property. Rich men,
understand and consider this. If your steward uses any part of your estate (so called in
the language of men) any farther or any otherwise than you direct, he is a knave: he has
neither conscience nor honour. Neither have you either one or the other, if you use any
part of that estate, which is in truth God's, not yours, any otherwise than he directs.
That which is your own - Heaven, which when you have it, will be your own for ever. |
| 13 |
And you cannot be faithful to God, if you trim between God and the world, if you do
not serve him alone. Mt 6:24. </ | |
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