Notes on the Old and New Testaments

39 And when they had performed all things according to the law of tlie Lord, they returned into Galilee, to their own city Nnzareth.

40 And the child grew, and waxed strong in spirit, filled ' with wisdom; and the grace of God was upon him.

temple, it is meant that she was con staiit and regular in all the public services at the temple, or was never absent from those services. We also should not neglect the public worship of God. God most approves those who love his sen'ice best, and blesses those who wait at his temple gates.

39. Thry relumed into Galilee. Not ininiediaiely, but after a time. Luke has omitted the flight into Egypt recorded by Matthew. But he has not denied it; nor are his words to be pressed as if he meant to afiirm that they went immediately to Nazareth. A pa rallel case we have in the life of Paul. When he was converted, it is said that he came to Jeruealem — leading us there to infer that he went directly. Acts ix. 26. Yet we learn in another place that this was after an interval of three years. Gal. i. 17, IS. In the case before us, there is no improbability in supposing that they returned to Bethlehem, then went to Egypt, and then to Galilee.

40. Strong in spirit. In mind, intellect, understanding. Jesus had a humfm soul, and that soul was subject to all the proper laws of a human spirit. It, therefore, increased in knowledge, strength, and character. Nor is it anj more inconsistent with iiis being God to say that his soul expanded, than to say that his body grew. ^ Filled with u'l.sv/om. Eminent for wisdom when a child. That is, e.xhibitinfj an extraordinary understanding, and wise to i'eo from every tiling sinl'ul and evil. And the grace of God. &-e. Tiie word grace in the New Testament commonly meuis unmerited favor shown to tin

41 Now his parents went to Jerusalem every * year at the feast of the passover.

42 And when he was twelve years old, they went up to Jerusalem, after the custom of the feast.

43 And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it.

44 But they, supposing him to

ners. Here it means no more than/avor. God showed him favor, or was pleased with him and blessed him.

It is remarkable that this is all that is recorded of the infancy of Jesus. And this, with the short account that follows of his going: to Jerusalem, is all that We know of liim for thirty years of his dfe. The design of the Evangelists was to give an account of his ■public ministry, and not his private life. Hence they say little of him in regard to his first years. What they do say, however, corresponds entirely with what we might expect. He was wise, pure, pleasing God, and deeply skilled in the knowledge of the divine law. He set a lovely example for all children; was subject to his parents, and increased in favor Nvith God and man.

42. Twelve years old. It is probable that this was the age at which males at first went up to Jerusalem. They were required to appear three times a year before God, to attend on the ordinances of religion in the temple, and they commenced at the age of twelve years. Ex. xxiii. 14 — 17. Deut. xvi. 16. IT To Jerusalem. Where the feasts of the Jews were all held. This was a journey from Nazareth of about seventy miles. ^ After the custom of the feast. Accordinw to the usual manner of the feast. The way in which it was properly ob- Btrved.

43. Had fulfilled the days. The days of the passover. Ei^ht days in all — one day for killing tlie paschal lamb, and seven days for the observance of the feast of unleavened bread. Ex. xii. 15. Lev. xxiii. 5, 6.

have been in the company, went a day's journey; and they sought him among their kinsfolk and among their acquaintance.

45 And when they found him not, they turned back again to Jerusalem, seeking him.

46 And it came to pass, that after three days they found him in the temple, silling in the midst of the doctors, both hearing them, and asking them questions.

47 And all that heard him were

ble that parents should not have been more attentive to their only Son, and have been assured of his presence ^uth them when they left Jerusalem. But the difficulty may be explained by the following considerations. 1. In going to these great feasts, families and neighbors would join together, and form a large collection. 2. It is not improbable that Jesus was with them when they were about lu:<ian f'-.nn Jerusalem, and wore making prL-panttion.^. Seeing him then, they miglii Iiavc been secure as to his presence. 3. A part of the company might have left before the others, and Joseph and Mary may have supposed that he was with them, until they overtook them at night, and ascertained their mistake. ^'Kinsfolk. Relatives. ^^Acquaintances. Neighbors who had gone up with them in the same company to Jerusalem.

4(3. After three days. This means probably on the third day after they had left Jerusalem. That is, the first day they went towards Galilee; on the second they returned to Jerusalem; and on the third thev found liim. Compare Matt, xxvii. 63. "Mark viii. 31. IT In the temple. In the court of the temple. For Jesus not being a Levitical priest could not enter into the temple itself See Matt. xxi. 12. H In the midst of the doctors. The teachers, the Eabhi?is, who were the insiructers of the people in matters of religion. ^ Asking them questions. Proposing questions to them respecting the law and the prophets. There is no reason to suppose that this was for the purpose of perplexing or confounding them. The quesiioub were doubtless proposed in a rcspectfii) nianner, and the answers listened to *•• > astonished at his understanding " and answers.

48 And when they saw him, they were amazed: and his mollier siiid unto him, Son, why hast thou tiius dealt with us? behohl, thy father and I have sought thee sorrowing^.

49 And he said unto them. How «3 it that ye sought me? wist ye not

proper deference to their age and rank. Jesus was a child; and rfligion docs not teach a child to be ru<ie or uncivil, even though he may really know much more than more aged persons. Religion teaches all, — and especially the young — to treat others with respect; to show them the honor that is due; to venerate age; and to speak kindly to all. 1 Pet. ii. 17; iii. 8, 9. E.x. xx. 12. Matt, xxiii. 3. Rom. xiii. 7.

48. IV'hy hast thou thus dealt ii'ith us? Why hast thou given us all this trouble and anxiety, in going so far, and returning with so much solicitude? ^ Thy father. Joseph was not the real father of Jesus, but ho was legally so; and as the secret of his birth was not commonly known, he was called his father. Mary, in accordance with that usage, also called him so. If Sorrotving. Anxious, lest in the multitude he might not be found; or lest some accident might have happened to him.

49. IIow is it, &,c. Why have ye sought me with so much anxiety? Mary should have known that the Hon of CJod was safe; that his heavenly Father would take care of him, and that he could do nothing amiss. H IVisl ye not. Know ye not. You had reason to know. You knew my design in coming into the world; and that design was superior to the duty of obeying earthly parents, and thry should be willing always to give nic up to the proper business for which I live. ^ My Father's business. Some think that this should be translated "in my Father's house;" that is, in the temple. Jesus rt;mindcd them here that be came down from heaven; that he had a higher Father than an earthly parent; and that, even in early life, it was proper that he should be engaged in the work for which he camo. Ho did nc enter n- that I must be about * my I'ather'i business 1

50 And they understood not tlib saying which he spake unto them.

51 And he went down with them and came to Nazareth, and was sub ject unto them: but his mothei kept ' all these sayings in het heart.

deed upon his public work for eigh'«en years after this; yet still, the work of God was his work, and always, evi n in childhood, it was proper for him to bo engaged in the great business for which he (-anie.

50. They U7iderstood not, &,c. It ia remarkable that they did not understand Jesus in this; but it shows how slow persons are to believe. Even hi* parents, after all that had taken place did not seem to comprehend that he was to be the Saviour of men; or it they did, they understood it in a verj imperfect manner.

51. Went doivn with them. Down from Jerusalem, which was in a high, mountainous region. If IFas subject unto them. Performed the duty of a faithful and obedient child; and not improbably was engaged in the trade of Joseph — that of a carpenter. Every Jew was required to learn some trade, and there is every reason to think that our Saviour followed that of his reputed father. And from this we learn, 1. Tiiat obedience to parents is a duty. Jesus has set an example in this that all children should follow. Though he was the Son of God, and on proper occt sions was engaged in the great work of redemption, yet he was also the Son of Mary; and he loved and obeyed hi.s mother, and was subject to her. 2. It is no dishonor to be a mechanic, or to be brought up in an obscure employment. Jesus has conferred honor on virtuous industry, and no man shoulii be ashamed of industrious parents, though poor, or of a condition of life that is far from ease and ntlluence. Industry is honorable, and virtuous poyerty should ni)t be ngurdwd as a matter of reproach. The only thing to be ashamed of, in regard to this matter, is, when men are idle or when children

52 A.nJ Jesus increased •» in wis- ] and Herod being tetrarch of Galilee, dom and stature, ' and in favour and his brother Philip tetrarch of with God and man. Iturea, and of the region of Tra-

NOW in the fifteenth year of the reitrn of Tiberius Cesar, Pontius Pilate being governor of Judea, a 1 Sa.2.26. ver.40. i or, age.

arc too proud to hear or speak of the occupation of their parents — or to follow the same occupation.

52. In favor with God. That is in proportion to his advance in wisdom. This does not imply that he ever lacked the favor of God, but that God regarded him witli favor in proportion as he showed an understanding and spirit like his own. Happy are those children who imitate the example of Jesus — who are obedient to parents — who increase in wisdom — who are sober, temperate, and industrious; and who thus increase in favor with God and men.

CHAPTER ni. 1. Now in the fifteenth year. This was the thirteenth year of his being sole emperor. He was two years joint emperor with Augustus, and Luke reckons from the time when he was admitted to share the empire with Augustus Cffisar. See Lardner's Credibility, vol. 1. IT Tiberius Cesar. Tiberius succeeded Augustus in the empire, and began his sole reign, Aug. 19, A. D. 14. He was a most infamous cliaracter — a scourge to the Roman people. He reigned twenty-three years, and was succeeded by Caius Caligula, whom ha appointed his successor on account of his notorious wickedness, and that he might be, as he expressed it, a serpent to the Romans. If Pontius Pilate. Herod the Great left his kingdom to three sons. Note Matt. ii. 22. To Ar-;hclaus he left Judea. He reigned nine years, when, on account of his crimes, tie was banished into Vienne, and Judea was made a Roman province, and placed entirely under Roman governors, or Procurators, and became completely tributary to Rome. Pontius Pilate was the fifth governor that had been sent, and of course had been in Tudea but a short time. See the ehronologi(-al tuble at the end of the volume. S Henid bein^ tetrarch of Galilee. This chonitis, and Lysanias the tetrarch of Abilene,

2 Annas * and Caiaphas being the)iigh priests, the word of God 6 Jno.ll.49,51. 18.13. Ac.4.0.

was Herod Antipas, son of Herod th Great to whom Galilee had been left aa his part of hi.? father's kingdom. Tha word tetrarch properly denotes one who presides over a fourth part of a country or province; but it also came to be a general title, denoting one who reigned over any part, a third, a half, &c. In this case, Herod had given him a third of the dominions of his father, but he was called tetrarch. It was this Herod who imprisoned John the Baptist, and to whom our Saviour, when arraigned, was sent by Pilate. ^ Iturea was so called from Jetur, one of the sons of Ishmael. Gen. xxv. 15. 1 Chron. i. 31. It was situated on the east side of the Jordan, and was taken from the descendants of Jetur by the tribes of Reu ben and Gad, and the half tribe of Manasseh. 1 Chron. v. 19. If Regions of Trachonitis. These regions were also on the east of the Jordan, and e.xtended northward to the district of Damascus, and eastward to the deserts of Arabia, and were bounded on the west by Gaulanitis, and south by the city of Bostra. Philip had obtained these regions from the Romans on condition that he would extirpate the robbers. If Lysanias the tetrarch of Abilene. Abilene, was so called from Abila, its chief city. It was situated in Syria, northwest of Damascus, and southeast of mount Lebanon, and was adjacent to Galilee.

2. Annas and Caiaphas being high priests. There was, properly speaking, but one high priest of the Jews. Yet the 7iame of high priest continued to be given to those wtio had been in that office, and especially when they still possessed some civil office after they had left the liigh priesthood. In this case it appears that Caiaphas was bigb priest, and Annas had been, but had been dismissed from the office. It is hichly probable tlia' h^ still held an office under thq Romans, and was per

came unto John tlie son of Zacharias in the wilderness.

3 And " he came into all the country about Jordan, preaching the baptism of repentance ^ for the remission of sins;

4 As it is written in the book of the words of Esaias the prophet, ' sayinof, The voice of one cryintr in the wilderness, Prepare ye the way of the Lord, make his paths straight.

5 Every valley shall be filled, and fDry mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall he made smootli;

fi And "^ all flesh shall see the salvation of God. •

7 Then said he to the multitude that came forth to be baptized of him, O 'generation of vipers! who hath warned you to flee from the wrath to come!

hapa president of the Sanhedrim. He is" incniioiied before Caiaphas, because he was father-in-law to Caiaphas; and probably was the eldest, and had been longest in oft'ice. Instances similar to this may be found in Josephus.

There is one remark to be made here about the manner in which the Gospels were written. They have every mark of openness and honesty. An impostor docs not mention names, and limes, and places, particularly. It would be easily seen that he was an impostor. But the sacred writers describe objects and men as if tlicy were perfectly familiar with them. They never appear to be /ruardiiii^ themselves. They speak ot things most minutely. And i/ihey I>ad been impostors, it would have been easy to detect them. If, for example, John did not begin to preach in the iifteenih year ol Tiberius; if Philip was 7iot telntrch of Iturea; if roniius Pilate was not tjovt-riior of Ju(i-;i; bow easy would it have been to detLCt ihem in falsehood! Yet A was never done. Nay, wo have evidf.nce of that nge in Josephus that Oiese descriptions are strictly true; and con-sequently the Ciospels must have Jiecn written by men who wore perBon-

8 Bring forth, therefore, iruita ' worthy of repentance; and begia not to say within yourselves. Wo have Abraham to our father: for J say unto you, that God is able of these stones to rsise up children unto Abraham.

y And now also the axe is laid unto the root ^f the trees: every' tree, therefore, which bringeth not forth good fruit, is hewn down, and cast into the fire.

10 And the people asked him, saying, What shall we do then?

11 He answereth and saith unto them. He * that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.

13 Then came also publicans, * to be baptized, and said unto him, Master, what shall we do 1

ally acquainted with what they wrote, who were not impostors, and who were ho7iest men. If they were lionest, then the Christian religion is true.

10. What shall wu lo. then? John had told them to bring forth fruits appropriate to repentance, or to lead a hfo which showed that their repentance was genuine. They very properly, theretore, asked how it should be done, 01 what would be such a life.

11. He that hath two coats, «S6C. Or, in other words, aid the poor according to your ability; be benevolent, and you will thus show that your repentance ia genuine. It is remarkable that one of the first deiuands of religion is to do good; and it is in this way that it may be shown that the repentance is noi feigned. For, 1st. The nature of rsligion is 10 do good. '2d. This rcciuircg self-denial, and none will deny ihcmselves who are not atiaciied to God And, nd. This is to imitate Jesus Christ, who, though he was rich, yet for our sakes became poor. ^ Coats. Sec Note on Malt. V. 40. ^ Meat. Provision oi any k.nd.

13 And he said unto thtm, Exact I shall we do 1 And he said unto

•» no more than that which is appointed you.

14 And the soldiers likewise demanded of him, saying, And what a c.19.8. 1 Co.ClO.

12. T]ie publicans. See Note on Matt. V. 47. There is reason to think that the publicans or tax-gatherers were peculiarly oppressive ana hard in their dealings with the people; and that, as they had every opportunity of exacting more than tliey ought, so they often did it, and thus crushed themselves. The evidence of repentance in them would be to break off their sins, and to deal justly.

13. Exact. Demand, or take, no more. ^ Than that which is appointed. That is, by the government. John does not condemn the office, or say that the employment should be forsaken. Though it was hated by the people — though often abused, and therefore unpopular— yet the office itself was not dishonorable. If there is a government, it must be supported; and of course there must be men whose duty it is to collect taxes, as the means of the proper support of the government. And as such a support of the government is necessary, so the people should pay cheerfully the just appointment of the rulers, and regard favorably tho.se who are authorized to collect it. See Rom..\iii. 1 — 6.

14. The soldiers likewise. It seems that they also came to his baptism. Whether these were Jews or Romans cannot be ascertained. It is not improbable that, as Judea was a Roman province, they were Jews, or Jewish proselytes, in the service of Herod Antipas, or Philip, a-^d so were really in the Roman service. ^ Do violence, &c. Do not take the property of any by unlawful force, or do not bear unjust force against the person or properly of any individual. It is probable that they were many of them oppressive, or prone to violence, rapine, or theft, and burdensome even in times of peace to the inhabitants. IT JVeither accuse any false- y. It is probable that when they wished the properly of others, and could not obtain it by violence, or when there was no prete.xt for violence, they often attempted the same thing in another them, ' Do violence to no man, nei ther accuse any * falsely; and ba content ' with your ^ wages.

way, and falsely accused the persons ol crime. The word rendered falsely accused, is the one from which our word sycophant is derived, and means, be not sycophants, or false accusers, for the sake of flattering or fawning on any one. The proper meaning ofthe word sycophant was this. There was a law in Athens which prohibited the import ation oi fgs. The sycophant (literally the man who made figs to appear, oi who showed them), was one who discovered persons who had done it, to the magistrate, or who made complaint; and then the word came to be used in a general sense to denote any complainer; a calumniator; an accuser; an informer. As such persons were usually cringing and fawning, and looked for a reward, the word came to be used to denote a fawner or flatterer. It is always used in a bad sense. It is correctly rendered here, ' do not accuse any falsely.' If Be content, &.C. Do not murmur or com plain, or take unlawful means to in crease your wages. IT Wages. This word means not only the money which was paid them, but also their rations or daily allowance of food. By this they were to show that their repentance was genuine; that it had a practical influ ence; that it produced a real reforraa tion of life; and it is clear that no other repentance would be genuine. Every profession of repentance which is not attended with a change of life, is mere hypocrisy. It may farther be remarked that John did not condemn their profession, or say that it was unlawful to be a soldier, or that they must abandon the business in order to be true penitents. It was possible to be a good mai, and yet a pubhcan or a soldier. Whtit was required was, that in their professions they should show that they were reallv upright, and had abandoned crime, ft is lawful to defend one's self, one's family, or one's country; and hence it is lawful to be a soldier. Man everywhere, in all professions, should be a Christian; and then he wll do honov to his profession, and his profession, if it

15 And as the people were ' in expectation, and all men " mused If. their hearts of John, whether he V 8re the Christ or not;

IG John answered, saying unto Ihem all, I indeed baptize you with water; but one mightier than I Cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost, and with fire:

17 Whose fan * is in his hand, and he will thoroughly purge his floor, and will * gather the wheat into his garner; but the ' chaff he will burn '' with fire unquenchable.

18 And many other things, in his exhortation, preached he unto the people.

15. In expectation. Expecting (he Messiah. IT Mused in their hearts. Thought of his character, his prcachmg, and success, and anxiously inquired whether he did not do the things which were expected of the Messiah.

19, 20. See Matt. xiv. 1—13. Added this above all. To all his former crimes he added this — not implying that this was the worst of his acts, but that this was one of his deeds, of hkc character as the others. The event here mentioned did not take place until some time after this, but it is mentioned here to show wliat was the end of John's preaching, or to Jill out the account concerning him.

21, 22. Sec Matt. iii. 13—17. Jesus hein^ baptized. Or, Jesus having been baptized. This took place after the baptism, and not during its administration. Matt. iii. Ki. H Praying. This circumstance is omiticd by the otlier evangelists; and it siiows, 1st. That Jesus wa.s in the liahil of prayer. 2d. That it is proper to otfer up special prayer at the administration of the a - dinances of religion. 3d. That it is poswble to pray in the midst of a great rtiuhitude, vet in secret. The prayer

19 But* Herod the tetrarch, bhing reproved by him for Herod ias hin brother Philip's wife, and for all the evils which Herod had done,

20 Added yet this above all, that he shut up John in prison.

21 Now when all the people were baptized, it f came to pass, that Jesus also being baptized, and praying, the heaven was opened,

22 And the Holy Ghost descended in a bodily shape like a dove upon him; and a voice came from heaven, which said. Thou art my beloved Son; in thee I am well pleased.

23 And Jesus himself began to be about thirty years of age, being (as was supposed) the son » of Joseph, which was the son of Heli,,

consisted, doubtless, in lifting up the heart silently to God. So ■we may do it any where — about our daily toil, in per plexity, in the midst of multitudes, in afFliciion — and thus may pray always.

22. In a bodily shape. This was a real visible appearance, and was doubtless seen by the people. The dove is an emblem of purity and harmlessncss, and the form of the dove was assumed on this occasion to signify, probably, that the spirit with which Jesus would be endowed would be one of pujity and innocence. The Holy Spirit, when he assumes a visible form, assumes that which will be emblematic of the thing to be represented. Thus he assumed the form of tongm-s. to signify the niiraculous powers of language with which the apostles would be endowed; the appearance of fire, to denote theii power, &c. Acts ii. 3.

23. Jesus began to be, &.C. This wag the age on which the piiests entered on their office. Num. iv. 3, -17. But it is not evident that Jesus had any reference to that in delaying his work to his thirtieth vear. He was not subjected lo the Levitical law in regard tc.lie priest hood; and it docs imt appear thai prophets and teachers did not commence their work before that age. Ii As u>aj supposed. As was commonly tliouglu.

24 VV hich was Ine son of Matthat, which Mas ike son of Levi, which was the son of Melchi, which was Iht son of Janna, which was ihe son)f Joseph,

25 Which was the son of Mattavhias, which was the son of Amos, which was the son of Naum, which was the son of Esli, which was the on of Nagge,

26 Which was the son of Maath, ivhich was the son of Mattathias, which was the son of Semei, which rt'as the son of Joseph, which was fie son of Juda,

27 Which was the son of Joanna, which was the son of Rhesa, which was the son of Zorobabel, which was the son of Salathiel, which was he son of Neri,

28 Which was /Ae so?i of Melchi, vhich was the son of Addi, which was the son of Cosam, which was 'he son of EI mod am, which was the on of Er,

29 Which was the son of Jose, vhich was the son of Eliezer, which K-xs the son of Jorim, which was:hc son of Matthat, which was the »o—» of Levi,

30 Which was the son of Simeon,?'hich was the son of Juda, which s-^as the son of Joseph, which was;ie son of Jonan, which was the son

31 Which was ike son of Melea, vhich was the so7i of Menan, which was the son of Mattatha, which was ihe so?i of Nathan, " which was the ton of David,

32 Which was the soji of Jesse, * which was the son of Obed, which

was the son of Booz, which was the son of Salmon, which was tlie son of Naasson,

33 Which was the son of Aminadab, which was the son of Aram, which was the son of pjsrom, which was the son of Phares, which was the son of Juda,

34 W hich was the son of Jacob, which was the son of Isaac, which was the son of Abraham, ' which was the son of Thara, which was the son of Nachor,

35 Which was the son of Sarnch, which was the son of Ragau, which was the son of Phalec, which was the son of Heber, which was the son of Sala,

36 Which was the son of Cainan, which was the son of Arphaxad, ** which was the son of Sem, which was the son of Noe, which was the son of Lamech, '

37 Which was the son of Mathusala, which was the son of Enoch, which was the son of Jared, which was the son of Maleleel, which was the son of Cainan,

3S Which was the son of Enos, which was the son of Seth, which was the son of Adam, which was the son of God. ^

AND? Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness,

2 Being forty days tempted of the devil. And * in those days he did eat nothing: and when they were ended, he afterward hungered.

2. Being forty days templed. ThaJ is, through forty days he was t7ied in various ways by the devil. The temptations, however, which are recorded by Matthew and Luke did not take place until the fortv days were Ji?iished See Matt. iv. 2. 3. 'IT He did cat nothing.

3 And the devil said unto him, Jf thou be the Son of God, command tiiis stone that it be made bread.

4 And Jesus answered him, sayng, It " is written, that man shall lot live by bread alone, but by every word of God.

5 And the devil, taking him up into a high mountain, shewed unto him all the kingdoms of the world in a moment of time.

G And the devil said unto him, All this power will I give thee, and •.he glory of them: for * that is deivered unto me; and to whomsoever I will I give it.

8 And Jesus answered and said unto him. Get thee behind me, Satan: for ' it is written. Thou shalt worship the Lord thy God, and him only shalt thou serve.

He was sustained by the power of God during this secuson of extraordinary fast-.ng.

13. Departed for a season. For a time. From this it appears that our Saviour was afterwards subjected to temptations by Satan. But no particular temptations arc recorded after this. From John.xiv. 30, it seems that the devil tried iiini about the timo of his agony in Gethscniane, but in wliat particular way we arc not told. It is more than probable, also, that Satan did much to excite the Pharisees and Sadducees to endeavor to entangle him, and the priests and rulers tooppo.se liini. Yet, out of all his temptations, God delivered him; and so he will make a way to escape for all that are tempted, and will not suflcr them to be tempted above that which they are able to bear. 1 Cor. -x. 13.

11. In the power of the Spirit. By the influence or direction of the Spirit. ^ A fame. A report. See Malt. iv. 21.

l."). Glorified of all. Frai.soi by all; or, all were pleased with his inslrucijons and admired his wisdom.

9 And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:

10 For it is written. He * shall give his angels charge over thee, to keep thee:

11 And in their hands they shall bear thee up, lest at any time thoa dash thy foot against a stone.

12 And Jesus, answering, said unto him, It is said. Thou ' shalt not tempt the Lord thy God.

13 And when the devil had ended all the I temptation, he departed from him for a season.

14 And Jesus * returned in the power of the Spirit into Galilee: and there went out a fame of hira through all the region round about.

15 And he taught in their synagogues, being glorified of all.

16 And he came to Nazareth, *

16. And as his custom, was, he went, &.C. From this it appears that the Saviour regularly attended the service of the synagogue. In that service the scriptures of the Old Testament were read, prayers were offered, and the word of God was explained. See Note, Matt. iv. 23. There was great corruption in doctrine and practice at that time, but Christ did not, on that account, keep away from the place of public worship. From this we may leurn: 1st. That it is our duty repularlt/ to attend public worship. 2d. That it is better to attend a place which is not entirely pure, or where just suoh doctrines are not delivered as we would wish, than not attend at all. It is of vast importance that the public worship of God should be maintained; anJ it is our duty to assist in niainiaining it, to show by our example that \vc love it, and to win others also to love it. Sec Ilcb. X. 25. At the same lime, thia remark should not l)e construed as enjoining it as our duly to attend a place where the true God is not worshipped, or where he is worshipped by Pagan

where he had been brought up: and, as his custom was, he " went into the syr-aoogrue on the sabbath-day, and stood up for to read,

17 And there was delivered unto

"ites and Pagan prayers. If, therefore, he Unitarian does not worship the tiiie God; and if the Roman Catholic worships God in a manner foriiidden, and offers homage to the creatures of God also, thus Seine guilty of idolatry, it cannot be the duty of a man to attend on such a place of worship. IT The stniagogue. See Matt. iv. 23. H Stood upfor to read. The books of Moses were so divided that they could be read through in the synagogues once in a year. To these were added portions out of the prophets, so that no small part of them was read also once a year. It is not known whether our Saviour read the lesson which was the regular one for that day, though it may seem probable he would not depart from the usual custom. Yet, as the eyes of all were fbced on him, as he deliberately looked out a place; and as the people were evidently surprised at what he did, it seems to be intimated that he selected a lesson which was not the regular one for that day.

17. There was delivered unto Mm. By the minister of the synagogue, or the keeper of the sacred books. They were kept in an ark or chest, not far fr>m the pulpit, and the minister gave th 3m to whomsoever he chose, to read th,;m publicly. 1i The hook. The volume containing the prophecy of Isaiah. It would seem, from this, that the bc-oks were kept separate, and not united into one as with us. T When he had opened the book. Literally, when ho had unrolled the book. Books, among the ancients, were written on parchments, or vellum — i. e., skins of beasts — and were rolled together on two rollers, beginning at each end; so that while reading they rolled off from one to the other. Different forms of books were indeed used, but this was the most common. When used, the reader unrolled the MS as far as the place which he -vvisbed to find, und kept

18 The * Spirit of the Lord i$ upon rnc, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, "^ to preach deliverance to

When the roller was done with it was carefully deposited in a case. The following cut shows the end of the roll in its place; and also the inkstand or bottle, with the cover thrown off, and the reed pen or style:

Another form of the scroll, and also a collection of sheets in the shape of a modern book, secured, as above de scribed, with rings and rods, are repre sented as follows:

^ The place where \t is written. Isa. IxL 1, 2. 18, 19. 7%e spirit of the Lord M upon the captives, and recovering " of i 19 To preacn ih acceptable year sight to the blind, to set at liberty * of the Lord, them that are bruised, * me. Or, I speak by divine appointment. I am divinely inspired lo speak. There can be no doubt that the passage HI Isaiah had a principal reference lo the Messiah. Our Saviour directly ipplies it to himself, and i'. is not easily apphcabU' to any other prophet. Its first applcation might have been to the restoration of the Jews from Babylon; but the language of prophecy is often applicable to two similar events, and the secondarv event is often the most important. In this case the prophet uses most striking poetic images 'o depict the return from Babylon, but the same images also describe the appropriate work of the Son of God. ^ Hath anoinlid me. Anciently kings and prophets, and the high priest, were set apart to their work by anointing with oil. 1 Kings,\L\. 15, 1(5. Ex..xxi.x. 7. 1 Sam. ix. IC, iStc. This oil or ointment was made of various substances, and it was forbidden to imitate it. Ex. X.XX. 34 — 38. Hence those who were set apart to the work of God as king, or prophet, or priest, were called the Lord's anointed. 1 Sam. xvi. 6. Ps. Ixxxiv. 9. Isa. xlv. 1. Hence the Son of God is called the Messiah, a Hebrew wor I signifying the Anointed; or the Christ, a Greek word signifying the sarr.e thing. And by his being anointed IS not meant that he was literally ancintcd — for he was never set apart in tha. manner: but that God had si-t him aport for this work; that he had constituted or appointed him to be the prophet, priest, and king, of his people. ^ To freach the gospel to the poor. 'I'he gospel means good news — the good news of salvation. By the poor are meant all those who are destitute of the comforts of this life, and who, therefore, may be more readily disposed to seek treasures in heaven; all those who are sensible of their sins, or arc poor in spirit (.Matt. v. 3); and all the miserahle and the afflicted. Isa. Iviii. 7. Our Saviour gave it as one proof that he was the Messiah, or was from God, that he preached to the poor. Matt. xi. 5. The Pharisees and Sadducecs despised the poor. Ancient philosophers neglected 4- them. But the gospel seeks to bless them; to give comfort where it is felt to be needed, and where it will be received with gratitude. Riches fill the mind with pride, with self-complacency, and with a feehng tnat the gospel is not needed. The poor jfeeZ their need of some sources of comfort that the world cannot give, and accordingly out Saviour met with his greatest success among the poor; and there also, gince, the gospel has shed its richest blessings and its purest joys. It is also one proof that the gospel is true. If it had been of men, it \\ould have sought the rich and mighty. But it pours contempt on all human greatness, and seeks, hke God, to do good to those whom the world overlooks or despises. ^ To heal the broken-hearted. To console those who are deeply afflicted, or whose hearts are broken by external calamities, or by a deep sense of their sinfulness. If Deliverance to the captives This is a figure originally applicable to those in captivity in Babylon. They were miserable. To grant deliverance to them, and restore them to their country; to grant deliverance lo those who are in prison, and restore them to theii family; to give liberty to the slave, and restore him to freedom; was to confer the highest benefit, and impart the richest favor. So the gospel in'.paria favor. It does not literally open the doors of prisons, but it releases the mind, captive under sin; it gives comfort to the prisoner, and it will finally open all prison doors, and break off all the chains of slavery, and by preventing rrime prevent also the suficringt tha' are the coiise(]UPnce of crime. T Sight to the blind. This was ollen literally fulfilled. Matt. xi.."S. John ix. 11. Matt. ix. 30, vVc. ^ To set at liberty them that are bniis'-d. The word bniised, here, evidently ha.s the same general signification as Irokrn-hearted or ihc. contrite. It means those who arc pressed dorm by fireat calamity, ot whose hearts tvce prAscd or bruised by aiTliction or sin. To set them at libr'ty is the same as to free them from thw pressu-e, or tw give them consolation

20 And he closed the book, and he gave it again to the minister, and sat down. And the eyes of all them that were in the synarrorrue, wcre fastened on him.

21 And he began to say unto them, This day is this scripture fulfilled in your ears.

H The acceptable year of [lie Lord. The time when God is willing to accept of men, or to receive sinners coming to him. The gospel assures us that the guilty may return, and that God will graciously receive them. There is, perhaps, here, an allusion to the year of Jubilee — the fiftieth year, when the trumpet was blown, and through the whole land proclamation was made of the liberty of Hebrew slaves, of the remission of debts, and of the restoration of possessions to their original famiUes. Lev. xsv. 8 — 13. ^ The acceptable year. The grateful, or pleasant, or agreeable time, appointed by God.

20. Were fastened on htm. Were intently fi.xed on him, waiting to see what explanation he would give of the words.

21. This scripture. This writins;, or this part of the scriptures. If Fulfilled. It is coming to pass; the thing originally intended bv it is about to be accomplished. IF In your ears. In your heariii^:; or you hear, in my preaching, the fulfilment of this prophecy. It is probable that he said much more than is here recorded, but Luke has presented only the substa?ice of his discourse. This was the amount or sum of his sermon, or his explanation of the passage, that it was now receiving its accomplishment.

22. All bare him witness. All were witnesses of the power and truth of what he said. Their reason and conscience approved of it, and they were constrained to admit the force and propriety of it; and on this account they wondered, ^ They wondered. They were struck with the truth and force of his words; and especially when they remembered that he was a native of their own place, and that they had been long acquainted with him, and that he should 710W claim to be the Messiah, and s;ive sc mucii evidence tl>at he wof

22 And all bare him witness, and wondered at the gracious • words which proceeded out of his mouth. And they said, Is '' not this Joseph's son ■?,

23 And he said unto them, Ye will surely say unto me this proverb, Physician, heal thyself: what-

the Christ. T The gracious words. The words of grace or favor; the kind, affectionate, and tender exposition of the words, and explanation of the desiori of his coming, and the nature of the plan of redemption. It was so different from the harsh and unfeeling mode of the Pharisees; so different from all their expectations respecting the Messiah, who, they expected, would be a prince and a bloody conqueror; that they were filled with astonishment and awe.

23. Physician, heal thyself. This proverb was probably in common use at that time. Suppose a man should attempt to heal another when he was himself diseased in the same manner. It would be natural to ask him first to cure liimself, and thus to render it manifest that he was worthy of confidence. The connexion of this proverb, here, is this: ' You profess to be the Messiah. You have wrought miracles at Capernaum. You profess to be able to dehver us from our maladies, our sins, our afflictions, &c. Show that you have the power, that you are worthy of our confidence, by working miracles here, as you profess to have done at Capernaum.' It does not refer, therefore, to any purification of his own or imply any reflection on liim for setting up to teach them. It was only a demand that he would show the proper evidence by miracles why they should trust in him, and he proceeds to show them why he wculd not give them this evidence. IT Whatsoever ive have heard done. Whatsoever we have heard that thou hast done. It would seem, from this, that Christ had before this wrought miracles in Capernaum, though the evangelist has not recorded them. ^ In Capernaum. Capernaum was on the northwest corner of the sea of Tibtrias, and was not far from Nazareth. It ia not improbable that some of those vrho

Boever wo have heard done in Ca- ' 26 But unto none of them was pernaum, " do also here in thy j Ellas sent, save unto Sarepta, a ci7y country.

24 And he said, Vcr.ly I say unto you, No * prophet is accepted in his own country.

25 But I tell you of a truth, Many ' widows were in Israel in the days of Elias, when the heaven was shut up ■* three years and six months, when great famine was throughout all the land;

then heard him might have been present, and witnessed some of his miracles at Capernaum. See Note on Matt, iv. 13.

24. No prophet is accepted. Has honor, or la acknowledged as a prophet..See Note, Matt..\iii. 57.

25. Of a truth. Truly, and therefore worthy of your credit. He calls attention to^tco cases where acknowledged prophets had so little honor in their own nation that they bestowed their favors on foreigners. So, says he, such is the want of faith in my own country, that I shall work no miracles here, but shall give the evidence of my divine mission to others. 1i In Israel. In the land of Israel, or Judea. It was therefore the more remarkable, since there were so many in his own country whom he might have helped, that he should have gone to a Heathen citv, and aided a poor widow there. H The days of Elias. 'r\\c days of Elijah. See the rtccount of this in 1 Kings xvii. 8 — 24. ' Three years and six months. From 1 Kings.will. 1, 45, it would seem that the rain fell on the third year. That is, at the end of the third year afirr the rain had ceased to fall at the usual time. There were two seasons of the year when rains fell in Judea, in October and April, called the early and latter rain. Consequently, there was an interval between them of six months. To the three years, tiierefore. when rain was withheld at the usual times, are to be added the previous si.x months, when no rain fell as a matter of course; and f onscquenlly three years and six months elapsed without ram. If A preal famine. A great want of fo^^d from ong-contiimed and distressing drought.

of Sidon, unto a woman that was a widow.

27 And ' many lepers were in Israel in the time of Eliseus the prophet; and none of them was cleansed, saving Naaman the Syrian.

28 And all they in the synagogue, when they heard these things, were filled with wrath.

26. Save unto Sarepla. Sarepta was a town between Tyre and Sidon, near the Mediterranean sea. It was not a Jewish city, but a Sidonian, and therefore a Gentile town. The word " save" in this verse does not express the meaning of the original. It would seem to imply that the city was Jewish. The meaning of the verse is this. ' He was sent to none of the widows in Israel. He was not sent e.\cept to Sarepta, to a woman that was a Sidonian.^

27. Many lepers. For an account of the leprosy, see Note on Matt. viii. 1. ^ Time of Elisevs. Time of Elisha. The word Eliseus is the Greek way of writing the word Elisha; as Elias is of Elijah. H Savinir Naaman the Syrian. The account of his cure is contained in 2 Kings V.

28. Filled with wrath. They were enraged, probably, for the following reasons: 1st. They saw that the cases applied to themselves, and that ilicy would not receive the miraculous evidences of his mission. 2d. That he would direct his attention to others, and not to them. 3d. That the Gentiles were objects of compassion with ti'od and that God often showed more tavo. to a single Gentile tlian to muliitudcB of Jews in the same circumstances. 4ih. That they mijiht lie u'orse than the Gentiles. And, 5ili. Thai it was a part ofliis design to preach the L'ospel to the Gentiles, and not coniinc his labors to lliem only. On these accounts their favor was soon turned to wrath; and the whole transaction shows us: 1st. 'J'liat popular applause is ot little value. 2(1. That the siisihtest circumstances may soon turn the warmest professed friendship to hatred. And, 3d. Thai

29 And rose up, and thrust him cut of the city, and led him unto the brow ' of the hill whereon their city was built, that they might cast him down <• headlong.

30 But he, passing * through the midst of them, went his way;

31 And came down to Capernaum, a city of Galilee, and taught them on the sabbath-days.

32 And they were astonished at his doctrine: for his word was with

33 And '' in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,

34 Saying, " Let us alone; what ' have we to do with thee, ihnu Jesus of Nazareth 1 art thou come to destroy us? I -f know thee who thou art; the ^ Holy One of God.

35 And Jesus rebuked him, saying. Hold thy peace, and come out of him. And when the devil had thrown him in the midst, he came out of him, and hurt him not.

36 And they were all amazed, and spake among themselves, say-

men are exceedingly unreasonable in being unwilling to hear the truth, and profit by it.

29. The brow of the hill, on which, &c. The region in which Nazareth was, is hilly, though Nazareth was situated between two hills, or in a vale among mountains. The place to which they led the Saviour is still shown, and is called the mount of Precipitation. It is at a short distance to the south of Nazareth. See Note on Matthew ii. 23. ^.Cast him. down. This was the effect of a popular tumult. They had no legal right to take life on any occasion, and least of all in this furious and irregular manner. The whole transaction shows: 1st. That the character given of the Galileans elsewhere as being ppcuharly wicked, was a just one. 2d. It shows to what extremities the wick-

ing, What a word is this! for with authority and power he commandeth the unclean spirits, and * they come out.

37 And the fame of him went out into every place of the country round about.

38 And he arose out of the synagogue, and entered into Simon's house. And ' Simon's wife's mother was token with a great fever; and they besought him for her.

39 And he stood over her, and rebuked the fever; and it left her: and immediately she arose, and ministered unto them.

40 Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on every one of them, and healed them.

41 And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he, rebuking ihem, suffered them not ^ to speak: for they knew that he was Christ.

42 And when it was day, he departed, and went into a desert place:

edness of the heart will lead men when it is acted out. And, 3d. That men are opposed to the truth; that they hate the Lord Jesus; and that they would do any thing, if not restrained, to mani fest their opposition.

30. JPassing through the midst of them, went his way. This escape was very remarkable. It is remarkable that he should escape out of their hands when the very object was to destroy him; that he should escape in so peaceful a manner, without violence or conflic. A similar case is recorded in John viii. 59. There are but two ways of accounting for this: 1st. That other Nazarenes who had not been present in the synagogue, heard w-hat was doing, and came to rescue him, and in the contest that rose between the two parties. Jeaua silently escaped. 2d. More probablf an<i the people sought him, and ' to hear \he woril of God, he Mood came unto him, and stayed him, by the lake of Gennesaret, that he should not depart from

13 And he said unto them, I must preach the kingdom of God toother cities also; for therefore" am I sent.

44 And he preached in the synagogues of Galilee.

Jesus by divine power, by the force of a word, or look, stilled their passions, arrested their purposes, and passed silently through them. That he had such a power over the spirits of men, we learn from the occurrence in Gethseniane, when he said, " I am he, and they went backward, and fell to the ground." John xviii. fi.

31 — 44. See this explained in the Notes on Mark i. 21—39.

1. The people pressed upon him. Mul- Mtudes came to hear. There was a glorious prospect of a revival of religion. There were times in the life of our Saviour when thousands were an.\ious to near him, and when many, as we have no reason to doubt, became his true followers. Indeed it is not possible to tell what might have been his success, had not the proud Pharisees and scribes, and those who were in onice, opposed him, and taken measures to draw the people away from his ministry: for the common people heard him gladly. H The lake of Gennesaret. Called also the sea ol Galilee, and the sea of Tiberias. This was the region of the early toils of our Redeemer. Here he performed some of his first and most amazing miracles; here he selected his disciples; and here, on the shores of this little and retired lake, among people of poverty, and i;;urcd to the privations of fisher- TtZun, he laid the foundation of a religion which is yet to spread through all the World, and which has already blessed <uiUions o( guilty and miserable men, «Dd translated them to heaven.

2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.

3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.

than fishing boats, probably withou decks, and easily drawn up on the beach. Josephus says there were two hundred and thirty of them on the lake, attended by four or live men each. This is also clear, from the account commonly given of them. A single large draught of fishes endangered them, and came near sinking tnem If Standing by the lake. Anchored bj" the lake, or drawn up upon the beach.

3. IVhich was Simon's. Simon Peter's. ^ Frayed him. Asked him. ^ He sal down. This was the common posture of Jewish teachers. They seldom or never spoke to the people standing. Compare Matt. v. 1. It may be somewhat difficult to conceive why Jesus should go into a boat, and put off from the shore, in order to speak to the multitude. But it is probable that this was a small bay or cove, and that wlien he was in the boat, the people on the shore stood round him in the form of an amphitheatre. It is not improbablf that the lake was still; that scarcely ■„ breeze passed over it; that all was silence on the shore, and that there was nothing to disturb his voice. In such a situation he could be heard by multitudes; and no spectacle could be more beautiful than the Son of God — the Redeemer of the world — thus speaking from the bosom of a placid lake — the emblem of the peaceful influence of his own doctrines — to the poor, the ignorant, and the attentive nudtitudea assembled on the sliore. O how much more cflect may we suppose the gosjK;! would have in s-uch circumstances, than when proclaimed an>ong tUo proud, the gay, the honored, oven when assembled

4 Now when he had left speaking, he said unto Simon, Launch " out into the deep, and let down your nets for a draught.

5 And Simon, answering, said onto him, Master, we have toiled all the night, and have taken nothing: '' nevertheless, at thy word I will let down the net.

6 And' when they had this done,

4. Launch out. Go out with your vessels. If Into the deep. Into the sea: at a distance from the shore. It is not improbable that this appeared strange to Peter, and served to render the miracle more striking. Nets were commonly drawn near the shore, in soinewhat shoal water. An order to go, therefore, into the deep, was contrary to the usual rules of fishing. IT For a draught. A draught of fish; or let down your nets for the taking of fish.

5. Master. This is the first time that the word translated here Blaster, is used in the New Testament; and it is used only by Luke. The other evangehsts call him Rabbi, or Lord. The word here means a prefect, or one placed over others; and hence it comes to mean teacher, or guide. ^ At thy word. At thy command. Though it seemed so improbable that they should take any thing after having in vain toiled all night, and still more improbable by launching into the deep, yet he was wilhrig to trust the word of Jesus, and make the trial. This was a remarkable instance of faith. Peter, as it appears, knew little then of Jesus. He was not then a chosen apostle. Jesus came to them almost a stranger, and unknown; and yet at his command Peter resolved to make another trial, and go once more out into the deep. O if all would as readily obey Jesus, all would be in like manner blessed. If sinners would thus obey him, they would find all his promises sure. He never disappoints. He asks only that we have confidence in him, and he will give to us every needful blessing.

they iiMilosed a great multitude of fishes: and thei'r net brake.

7 And they beckoned unto their partners, which were in the other ship, that they should come and help '' them. And they came, and filled both the ships, so that they began to sink.

8 When Simon Peter saw t/, he fell down ' at Jesus' knees, saying,

This is all that is implied in the Greek word. If their nets had actually broken, as our English word seems to suppose, the fish would have escaped. But no more is meant, than that there was such a multitude of fishes that theii net was on the point of being rent asunder.

7. They beckoned. They gave signs; perhaps they were at a considerable distance, so that they could not be easily heard. ^ Their partners. James and John. See ver. 10.

8. When Simon Peter saw it. Saw the great ainount of fishes; the remarkable success of letting down the net. If He fell down at Jesus' knees. This was a common posture of supplication He had no doubt now of the power anc knowledge of Jesus. In amazement and wonder, and gratitude, and nt doubting that he was in the presence o some divine being, he prostrated hint self to the earth, trembling and afraia So should sinful men always throw themselves at the feet of Jesus at the proofs of his power: so should they humble themselves before liim at thi manifestations of his goodness. ^ Depart from me. This is an expression of Peter's humility, and his consciousness of his unworthiness. It was not from want of love to Jesus; it did not show that he would not be pleased with his favor and presence; but it was the result of being convinced that Jesus was a messenger from God — a high and holy being; and he felt that he was un worthy to be in his presence. In lu deep consciousness of sin, therefore,!>» requested that Jesus would depart from him and his httle vessel. Peter's feeling was not unnatural; though it was not proper to request Jesus to leave him. It was "ui invo'untarv, sadder

9 For he was astonished, and all that were with him, at the draught of the fishes" which they had taken:

10 And so teas also James and John, the sons of Zebedee, which were partners with iSimon. And Jesus said unto Simon, Fear not; from henceforth thou shall catch mwi.

11 And when they had brought their ships to land, they forsook ' • 11, and followed him.

12 And ' it came to pass, when le was in a certain city, behold, a

man full of leprosy; who, seeing Jesus, fell on his face, and besought him, saying. Lord, if thou wilt, thou canst make me clean.

13 And he put forth /u's hand, and touched him, saying, I will; be "^ thou clean. And immediately the leprosy departed from him.

14 And he charged him to tell no man: but go and shew thyself to t^-e priest, and offer for thy cleansing, according as INIoses commanded, ' for a testimony unto them.

15 But ij much the more went there a fame abroad cf him: and i great multitudes came together, to hear, and to be healed by him of their infirmities.

16 And ' he withdrew himself into the wilderness, and prayed.

17 And it came to pass on a certain day, as he was teaching, that * there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem; and the power of the Lord was present to heal them.

18 And, ' behold, men brought in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before

19 And when they could not find by what way they might bring him in because of the multitude, they went upon the house-top, and let him down through the tiling, with his couch, into the midst before Jesus.

20 And when he saw their faith,

request, and arose from ignorance of the character of Jesus. We are not worthy to be with him; to be reckoned among his friends; or to dwell in heaven with him. But he came to seek the lost, and to save the impure. He graciously condescends to dwell with those who are humble and contrite, though they are conscious that thev are not worthy of his presence. And we may, therefore, come boldly to him, and ask him to receive ua to his home; to an eternal dwelling with him in the heavens.

10. Fi-arnot. Ho calmed their fears. With mildness and tcndcrncs.s, he stilled all their troubled feelings, and to their surprise announced that henceforward they should Ije ai)poinled as her- i aids of salvation. ^ from henceforth. Hereafter. ^ Shall catch men. Hhall be ministers of the goppel; and your business shall be to win men to the truth, that thev may be saved.

11. forsook all. It was not muci that they left — a couple of small boat* and their nets: but it was all they had, even all their living. It showed their love of Jesus, and their willingness to deny themselves, as really as if thev had forsaken palaees and gold. All that Jesus asks is that we should leave all we have for him; that we should love him more than we do whalcvci friends or property wc may possess, and be willing to give t\icm all up when he requires them.

17. On a certain day. The time and place arc not particularly mentioned, but from Matt. iv. 1, it sterns it was ai Capernaum.

21 And the scribes and the Pharis(^es began to reason, saying. Who 13 thiis vvliich speaketh blasphemies ] Who can forgive " sins, but God

22 But when Jesns perceived their thoughts, he, answering, said unto them, What reason ye in your hearts?

23 Whether is easier, to say, Thy sins bo forgiven thee; or to say. Rise up and walk 1

24 But that ye may know that the Son of man hath power upon earth to forgive sins, (he said unto the sick of the palsy,) I say unto thee, Arise, and * take up thy couch, and go unto thine house.

25 And immediately he rose up before theii, and took up that whereon he lay, and departed to his own house, glorifying God.

26 Ard they were all amazed, and ' they glorified God, and '' were

fil.ed with fear, saying, We have seen strange things to-day.

27 And ' after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me.

28 And he left all, rose up, and followed him.

29 And Levi made him a groat feast in his own house: and f there was a great company of publicans and of others that sat down with

30 But their scribes and Pharisees murmured againsthis disciples, saying, Why do ye eat and drink with publicans and sinners 1

31 And Jesus, answering, said unto them. They that are whole need not a physician; ^ but they that are sick.

32 I came not to call the righteous, but sinners* to repentance.

33 And they said unto him. Why

2P. Made him a great featt. This circu'.Tistance Matthew, or Levi, as he js here called, has omitted. It shows how little inclined the evangelists are to say any thing in favor of themselves, or to praise themselves. True religion does not seek to commend itself, or to Bpeak of what it does, even when it is done for the Son of God. It seeks retirement; delights rather iti the contciousness of doing well, than in its being known; and leaves its good deeds to be spoken of, if spoken ot at all, by others. Th> is agreeable to the direction of Solon If n (Prov.,\.\vii. 2): " Let another ma-i praise thee, and not thine own mou'ti.'' This feast was made expressly for our Lord, and attended by many pi.Diioans, probably men of \vicked character; and it is not improbable that Matthew got them together for the purpo'jc of briiiguig them into contact with our Lord, to do them good. Oar Savipor did not refuse to go, and to go.

too, at the risk of being accused as a gluttonous man and a wine-bibber, a iriend of publicans and sinners. Matt -xi. 19. But his motives were pure. In the thing itself, there was no harm. It afforded an opportunity of doing good and we have no reason to doubt that il was improved by the Lord Jesis. Happy would it be if all the great feasts that are made, were made in honor of our Lord. Happy, if he would be a wel come guest there; and happy if ministers and pious people who attend them demeaned themselves as the Lord Jesus did, and they were made the means of advancing his kingdom. But, alas! there are few places where our Lord would be 50 unwelcome as at great feasts; and few places that serve so much to render the mind more gross, dissipated, and irreligious.

39. Having drunk old wine. &c Wine increase." its strength and flavor, and its mildness and mellowness, b»

and make prayers, and likewise the disciples of the Pharisees; but " thine eat and drink ]

34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?

35 But the days will come when the bridegroom shall be taken away from them, and then shall they fast * in those days.

3G And ' he spake also a parable unto them: No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh B rent, and the piece that was taken out of the new agreeth not '' with the old.

37 And no man putteth new wine into old bottles; else the new wine will burst the bottles and be spilled, and the bottles shall perish.

38 But new wine must be put

age, and the old is therefore preferable. Ihey who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this. You, Pharisees, wish to draw my disciples to the austere and rigid duties of the ceremonial law — to fasting, and painful rites. But they have come under a milder system. They have tasted the gentle and tender blessings of the gospel. They have no relish for your stern and harsh requirements. To insist note on their observing them, would be like telling a man who had tasted of good, ripe, and mild wine, to partake of that which is sour and unpalatable. At the proper time all this will be regarded. But at present to teach them to fast when they see no occasion for it; when (hey are full of joy at the presence of their Master, would be like putting a piece of new cloth on an old garment; or new wmc into old bottles; or drinking unpleasant wine, after one had 'jistcd that which was plcasaulcr. ll 'Would all be ill-timed, inappropriate, and incongruous. Vnt, 11—5

39 No man also having drunk old wine straightway desireth new: for he saith. The old • is better. CHAPTER \T.

AND ^ it came to pass on the second sabbath after the first, that he went through the corn-fields, and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.

2 And certain of the Pharisees said unto them, "Why do ye that which » is not lawful to do on the sabbath-days 1

3 And Jesus answering them, said. Have ye not read so much as this, what '• David did, when himself was an hungered,and they which were with him; •

4 How he went into the house of

1. Second sabbath after the first. See Matt. xii. 1. This phrase has given great perplexity to commentators. A literal translation would be, "on the sabbath called second prime,^' or second first sabbath. The word occurs nowhere else in any writing. It is, therefore, exceedingly diflicult of interpreta tion. The most natural and easy interpretation is that proposed by Scaliger. The second day oi the passover was a great festival, on which the wave-sheaf was offered. Lev..\xiii. 11. From that day they reckoned seven weeks, or seven sabbaths to the day of pentecost. The first sabbath after that second day wm called the second prime, or thc^r^^ from the second day ot the feast. The second sabbath was called the second srcond, or the second sabbaih from the second day of the feast- the third, the third second, &c. Tnis day, therefore, on which the Siviour went through the fields, was ne first sabbath that occurred after the second day of the feast. H Kubhing them in their hands. The word corn here means wheat or barlcf.

bread, and gave also to them that were with him; which it is not lawful " to eat, but for the priests alone 1

5 And he said unto them. That tbe Son of man is Lord also of the sabbath.

6 And * it came to pass also on another sabbath, that he entered into the synagogue, and taught; and there was a man whose right hand was withered.

7 And the scribes and Pharisees watched him, whether he would heal on the sabbath-day, ' that they might find an accusation against

8 But he knew their thoughts, "*

and said to the man which had the withered hand. Rise* up, and stand forth in the midst. And he arose, and stood forth.

9 Then.Tesus said unto them, 1 will ask you one thing; Is it law ful on the sabbath-days to do good, or to do evil 1 to save life, or to destroy it?

10 And looking ^ round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.

11 And they were filled with madness; and communed * one with another what they might do to Jesus.

12 And '' it came to pass in those days, that he went out into a mouH-

and not maize, as with us. They rubbed it in their hands, to separate the grain from the chaff.

8. But he Jinew their thoughts. He knew their thoughts — their dark malicious des'gns — by the question which they proposed to him, whether it was lawful to heal on the sabbath days. (Matthew) In reply to their question, Jesus asked them whether they would not release a sheep on the sabbath-day, if it was fallen into a pit; and also asked them, whether it was better to do good than to do evil on that day? implyuig that to omit to do good was, in fact, doing evil.

11. Were filled with madness. Probably: 1st. Because he had shown his povjcr to work a miracle. 2d. Because he had shown his power to do it contrary to what they thought was right. 3d. Because by doing it he had shown that he was from God, and that they were, therefore, wrong in their views of the sabbath. And, 4th. Because he had shown no respect to their vieios of what the law of God demanded. Pride, obstinacy, malice, and disappointed self-confidence were all combined, therefore, in producing madness. Nor were they alone. Men are often enraged because otiiers do good in a tcay which they do not approve of God gives success to others, and because God has not accommodated himself to their views of what is right and done it in the way which they would have pre scribed, they are enraged and filled with envy at men more successful than themselves. IT Communed one with another. Spoke together, or laid a plan.

12. A mountain. Jesus was accus tomed to resort to such places to hold communion with God. Mark vi. 46. He did it because it was retired, free from interruption, and fitted byimpressiveness and grandeur to raise the thoughts to the God that had formed the high hills, and the deep shaded groves. Tf All night i7i prayer to God. There has been a difference of opinion about this passage, whether it means that he spent the night in the act of praying to God, orinaplace of prayer. The Jews had places of prayer — called oratorios— built out of their cities or towns, where they could retire from the bustle of a city, and hold communion ^^•ith God. They were built on the banks of rivers (compare Acts xvi. 13), or in groves, or on hills. They were rude enclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray But the more probable opinion is, thai he spent the whole night in supphcation. For: 1st. This is the obvious meaning of the passage 2d. The obtain » to pray, and continued all night in prayer to God.

13 And when it was day, he called unto him his disciples: and of them he chose twelve, * whom also he named Apostles;

I'i Simon (whom 'he also named Peter), and Andrew his brother, James and John, Philip and Bartholomew,

15 Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes,

16 And Judas ^ the brother of

ject for which he went out was to pray. 3d. It was an occasion of great iniportance. He was about to send out his apostles; to lay the foundation of his religion; and he therefore set apart this time specially to seek the divine blessing. 4th. It was no unusual thing for Jesus to spend much time in prayer; and we are not to wonder that he passed an entire night in supphcation. If it be asked why Jesus should pray at all if lie was divine, we answer, thai he was also a man — a man subject to the eame sufferings as others, and as a man needing the divine blessing. There is no more inconsistency in liis fraying, than there was in his eating. Both were means, and both equally consistent with his being divine. But Jesus was also Mediator, and as such it was proper to seek the divine direction and blessing. In this case, Jesus has set U8 an example that we should follow in his steps. In great emergencies, when we have important duties, or are about to encounter special difiiculties, we should seek the divine blessing and direction by prayer. We should set apart an unusual portion of time for supplication. Nay, if we pass the whole night in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the svorld often pass whole nights in plans of gain, or in dissipation, and shall i*. be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?

17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judea and Jerusalem, and from the sea-coast of Tyre and Sidon, which came to hear him, and to be healed ^ of their diseases;

18 And they that were vexed with unclean spirits, and they were healed.

plain when he delivered the following discourse. — There has been some doubt whether the following discourse is the same as that recorded in the 5th, Cth, and 7th chapters of Matthew; or whether our Saviour repeated the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to suppose that they refer to the same, are: 1st. That the beginning and the close are alike. 2d. That the substance of each is the same. And, 3d. That after the discourse was delivered, both affirm that Jesus went to Capernaum, and healed the servant of the centurion. Matt. viii. 5 — 13. Luke vii. 1 — 10. On the other hand, Matthew says that the sermon was delivered on the mountain (Matt. V. 1); it is thought to be implied thai Luke affirms that it was in the plain. Matthew says that he sat; Luke thai he stood. Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain and healed many. There is no impro priety in supposing that he, being press rd by multitudes, might retire afterwards into the mountain again, where the people might be more conveniently arranged and seated to hear him. There he sut, as recorded by Matthew, and delivered the discourse. For it is to be obser\'ed that Luke does not.say that he delivered the sermon on the plain, but only that he healed the sick there. If Tyre and Sidon. Sec Note, Matt xi. 21.

19 And the wholj multitude soi^'ht to touch "• him: for * there went virtue out of him, and healed them all.

20 And "^ he lifted up his eyes on his disciples, and said, Blessed he

•ye '' poor: for your's is the kingdom of God.

21 Blessed are ye that hunger ' HOW: for ye shall be filled. •'^ Blessed are ye that weep * now: for ye shall laugh.

22 Blessed are ye when men shall hate * you, and when they shall separate ' you from their company, and shall reproach you, and

means to provoke, or irritate by petty provocations. Here it means, however, to afflict, to torment — denoting deep and heavy trials. IT Unclean spirits. Demons that were impure and unlioly, having a delight in tormenting, and in inflicting painful and loathsome diseases.

20—49. l"ee this passage fully illustrated in the sermon on the mount, in the 5th, 6th, ant'! 7th chapters of Matthew.

21. That h'lnger now. Matthew has it, " that hunger and thirst after righteousness." Matthew has expressed more fully what Luke has briefly, but there is no contradiction.

24 — 26. These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees. ^ Who are rich. In this world's goods. They.oved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it: satisfied, and did not desire it: filled with cares, and had no time or disposition to attend to it. All the ronsoiation which they had reason to expect, they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give. IT TFo unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need 9f any thing betttr than earthly wealth

cast out your name as evil, for the Son of n^an's sake.

23 Rejoice^ ye in that day, and leap for joy: for, behold, your re« ward h great in heaven: fur in the like manner * did their fathers unto the prophets.

24 But woe unto you that are rich! for ye have received "' your consolation.

25 Woe unto you that are full! " for ye shall hunger. Woe unto you that laugh " now! for ye shall mourn and weep.

26 Woe unto you when all men shall speak well ^ of you! for

can give. Many, alas! are thus full. They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever. If Ye slwll hunger. Your property shall be taken away; you shall leave it; or you shall see that it is of little value. And then you shall see the need of something better; feel your want, and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinfiu soul. ^ That laugh now. Are happy, or thoughtless, or gay, or filled with levity. IT Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh; and there you will see the folly of ha\-ing passed the proper time of preparing for such scenes in levity and folly. Alas! how many thus spend their youth. And many weep when it is too late. God gives them over, and laughs at their calamity, and mocks when their fear comes. Prov. i. 26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity: there is no terror in death: there is nothing to fear in the grave.

27 But I say unto you whicli hear, Love " your enemies, do good to them which hate you;

28 Bless them that curse you, and * pray for them which despitefully use you.

29 And ' unto him that smiteth thee on the one cheek offer also the other; and him '' that taketh away thy cloak forbid not to take iky coat also.

30 Give ' to every man that asketh of thee; and of him that taketh away thy goods ask them not again.

31 And ^ as ye would that men should do to you, do ye also to them likewise.

32 For if ye love them which love you, what thank have ye ] for sinners also love those that love

33 And if ye do good to them which do good to you, what thank

plaud you. The world will not praise or applaud my doctrine. They are opposed to it. And therefore if they speak well of you and of your teaching, it is proof that you do not teach the true doctrine. If not, then there will be woe upon you. If men teach false doctrines for true; if they declare that God has spoken what he has not spoken, and if they oppose what he has delivered, then heavy punishments will await -hem. ^ For so did their fathers. The fathers or ancestors of this people, the ancient Jews. ^ To the false prophets. Men who pretended to be of God — who delivered their own doctrines as the truth of God, and accommodated themselves to the desires of the people. Of this number were the prophets of Baal, and the false prophets who appeared in the lime of Jeremiah, &.c. 27, 2S. See Matt. v. 44, 45.

34 And if ye lend to them of whom ye hope to receive, what thank have ye ] for sinners also lend to sinners, to receive as much again.

35 But love ye your enemies, • and do good, and lend, * hoping fcf nothing again; and your reward shall be great, and * ye shall be the children of the Highest: for he is kind unto the unthankful, and to the evil.

36 Be ye therefore merciful, as your Father also is merciful.

37 Judge-' not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:

38 Give, and it shall be given * unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom.' For "* with the same

38. Good measure. They shall giv.j you good measure, or full measure. IT Pressed down. As figs or grape3 might be, and thus many more might be put into the measure. ^ Shaken together. To make it be more compact, and thus to give more. IT Running over. So full that the measure would overflow. IT Shall men give. This is said to be the reward of givi7ig to the poor and needy. And the meaning is that the man who is hberal shall find others hbcral to him in dealing with them, and when he is also in circumstances of want. A man who is himself kind to the poor — who has that character cstabhshcd — shall find many who are ready to help him abundantly when he is in want. He that is parsimonious, clo.sc, niggardly, shall find few, or none, who will aid him. ^ In your Itosom. That is, to you. The word bosom here haa reference to a cus'om among oriental nations of making the bosom or front part of their garments large, so that u

S9 And he spake a parable unto them: Can » the blind lead the blind? shall they not both fall into the aitch ]

40 The '' disciple is not above his master: but every one ' that is period shall be as his master.

41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?

42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye 1 Thou hypocrite! cast ' out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye.

43 For '' a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.

44 For ' every tree is known by his own fruit: for of thorns men

tides could be carried in them, answering the purpose of our pockets. Compare Ex. iv. 6, 7. Prov. vi. 27. Ruth lu. 15.

40. The disciple is not, &c. The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go beyond them m attainments; that if they were blind, their followers would be also; and that, therefore, it was important for them to understand fully the doctrines of the gospel, and not to be blii>J leaders of the bUnd. ^ Every tne thot is pe feet. The word rendered is do not gather figs, nor of a bramble-bush gather they ^ grapes.

45 A •'^ good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evii: for of the abundance of the heart his mouth speaketh.

46 And why call ye me, ^ Lord, Lord, and do not the things which I say?

47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:

48 He '' is like a man which built a house, and digged deep, and laid the foundation on a rock; and when the flood arose, the stream beat vehemently upon that house, and ' could not shake it; for it was founded upon a rock. J

49 But he * that heareth, and doeth not, is like a man that without a foundation built an house upon the earth: against which the stream did beat vehemently, and immediately it fell; ' and the ruin of that house was great.

perfect means sometimes to repair or mend, and is thus applied to mending nets. Matt. iv. 21. Mark i. 19. Hence it means to repair or amend in a moral sense, or to make whole, or complete. Here it means evidently thoroughly instructed or reformed. The Christian shall be liJie his master, holy, harmless, and undefiled, and separate from sinners. He shall copy his example, and grow into the hkeness of his Redeemer. Nor can any other be a Christian.

45. This verse is not found in tne sermon on the Mount, as recorded by Matthew, but is recorded by him in ch xii. 35.

T^OW « when he had ended all i.^ his sayings in the audience of the people, he entered into Capernaum.

2 And a certain centurion's servant, who was dear * unto him, was lick, and ready to die.

3 And when he heard of Jesus, oe sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

5 For he loveth ' our nation, and he hath built us a synagogue.

6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble '' not thyself; fori am not worthy that thou shouldest enter under my roof:

7 Wherefore neither thought I myself worthy to come unto thee: but say ' in a word, and my servant shall be healed.

4. They besought him instantly. Urgently, or earnestly. ^ He was worthy. The centurion. He had showed favor to the Jews, and it was not improper to show him a kindness.

11. A city called Nain. This city was in Galike, in the boundaries of the tribe of iHsacher. It was about two miles south of Mount Tabor, and not far from Capernaum. It is now a small village inhabited by Jews, Mahometans, and Christians.

12. The gate j>f the city. Cities were surrounded by walla, to defend them from their enemies. They were entered through gates placed at convenient distances from each other. In most

8 For I also am a man set uader authority, having under me soldiers: and I say unto ' one, Go, and he goeth; and to another. Come, and he cometh; and to my servant, Do this, and he doeth i7.

9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, 1 have not found so great faith, no, not in Israel.

10 And they that were sent, returning to the house, found the servant whole that had been sick.

11 And it came to pass the day after that he went into a city called Nain; and many of his disciples went with him, and much people.

12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

13 And when the Lord saw her, he had compassion on her, and said unto her. Weep not.

14 And he came and touched the

cities it was not allowed to bury the dead within the walls. Hence they were borne to some convenient burial place, in the vicinity of the ciiy. ^ A dead man carried out. A funeral procession. Anciently no Jews were buried within the walls of the city, except the kings and di.stinguishea persons. 1 Sam. x.\viii. 3. 2 KinM xx\. 18. The custom of burying within cities, and especially within the walls of churches, or in their vicinity, had its origin among Christians very early. Yet perhaps few customs are more deleterious to health than burials within large cities, especially within the walla of frequented buildings. The effluvia from dead bodies, is excessively unwholesome. Burial places should he in situations of retirement; far from the tread of the gay and busy world, where all the feclmgs may be still and calm, and where there can bo no injurr

' bier. and they that bare him stood still. And he said, Young man, I say unto thee, " Arise.

15 And he that was dead ^ sat up, and began to speak. And he delivered him to his mother.

16 And there came a fear on all: and they glorified God, saying, That a great prophet ' is risen up- among us; and, That ^ God hath visited his people.

17 And this rumour of him vi^ent forth throughout all Judea, and throughout all the region round about.

18 And the disciples of John shewed him of all these things.

16. Came a fear on all. An awe, or solemnity at the presence of one who had power to raise the dead, and at the miracle which had been performed. Tf Glorified God. Praised, or honored God, that he had sent such a prophet. ^ And that God hath visited fiis people. Some said one thing and some another, but all expressing their belief that God had showed peculiar favor to the people. IT Haih visited. See Luke i. 68.

The raising of this young man was one of the most decisive and instructive of our Lord's miracles. There was no doubt that he was dead. There could be no delusion, and no agreement to impose on the people. He came near to the city with no reference to this young man; he met the funeral procession, as it were by accident; and by a word he restored him to life. All those who had the best opportunity of judging, the mother, the friends, believed him to be dead, and were about to bury him. The evidence that he came to life was decisive. He sat up, he spake, and all were impressed with the full assurance that God had raised him to life. Many witnesses were present, and none doubted that Jesus, by a word, had restored him to his weeping mother.

two of his disciples, sent ihem to Jesus, saying. Art thou he that should come ■? -^ or look we foi another 1

20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying. Art thou he that should come 1 or look we for another 1

21 And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

22 Then Jesus, answering, said unto them. Go your way, and tell « John what things ye have seen and heard; how * that the blind see, the

lowing her only son, her stay, and hope, to the grave. He was borne along, one in the prime of life, and the only comfort of his parent — iii;.-essivp proof that the young, the us.-iul, the vi_Mrous, and the lovely, may die. Jesus met them — apparently a stranger. He approached the procession, as if he had something important to say — he touched the bier, and the procession stood still. He was full of compassion for the weeping parent; and, by a word, restored the youth, stretched upon the bier, to life. He sat up, and spake. Jesus therefore had power over the dead. He also has power to raise sinners, dead in trespasses and sins, to life. He can speak the word; and, though in their death of sin they are borne along towards ruin, he can open tlieir eyes and raise them up, and restore them revived to real Me, or to their friends. Often he raises up children in this manner, and gives them, converted to God, to their friends; imparting as real joy as he gave to the widow of Nain, by raising her son from the dead. And every child should remember, if he has pious parents, that there is no way in which he can give so much joy to them as by embracing him who is the resurrection and the liie, and resolving to live to his glory.

.ame walk, the lepers are cleansed, the deaf hear, the dead are raised, io the poor " the gospel is preached.

23 And blessed is he, whosoever shall not be offended * in me.

24 And when the messengers of John were departed, he began to speak unto the people concerning John, Wiiat went ye out into the wilderness for to see? A reed shaken with the wind ]

25 But what went ye out for to see 1 A man clothed in soft raiment T Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts. '

26 But what went ye out for to see 1 A prophet ] "^ Yea, I say unto you, and much more than a prophet.

27 This is he of whom it is written, • Behold, I send my messenger before thy face, which shall prepare thy way before thee.

plc. t That heard him. That heard John. ^ The ■publicans. The tax-gatherers, llie worst liind of people, who had however been converted. If Ju.itified God. Considered God as jtist or rifrht in the counsel which he gave by John — to wit, in calling men to repentance, and denouncing future wrath on the impenitent. Compare Matt. xi. 19. If Being baptized, &-C. They showed that they approved of the message of God, by submitting to the ordinance which he commanded, the ordinance of baptism. Tiiis verse and the following are not to be considered as tlie words of Luke, but tiie continuation of the discourse of our Lord. He is saying what took place in regard to John. Among the common people he was approved and obeyed — among the rich and learned he was despised.

30. BtU the Pharisees aiui lawyirs rejected, Sec. It appears from Matt. iii. 7. that sonseof the Piiarisccs came In John to be baptized; i)ut siill tiiij is entirely iioiifiistont with the supposition that the

28 Foi I say unto you. Among those that are born of women, there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

29 And all the people that heard him, and the publicans, justified-' God, being baptized « with the baptism of John.

30 But the Pharisees and law yers ' rejected the counsel "of God ' against themselves, being not bap tized of him.

31 And the Lord said, Whereunto • then shall I liken the men of this generation ] and to what are they likel

32 They are like unto children silting in the market-place, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

33 For John the Baptist came J

great mass of Pharisees and lawyers re jected him. If The counsel of God. The counsel of God towards them was the solemn admonition by Jolin, to repent and be bai)tized, and be prepared to receive the Messiah. This was the conmiand, or revealed will of God, w relation to them. When it is said that they rejected the counsel of God, it does not mean that they could frustrate his purposes, but merely that they violated his commands. Men cannot frustrate the real purposes of God; but they can contemn his messages; violate his commands; and tims reject the conn se! which he gives them, and dcspisa the desire wiiich he manifests for their w-clfarc. If Against themselves. To their own hurt, or detriment. Tlic refection of the counsel of (Jnd will deep- Iv injure them. God is wise nnd good. He knows what is best for us. He, therefore, that rejects what God com mauds, njrcts it lo iiis own injury. It cannot be well for any inortal todespifl© what God commands)tim to dc

34 The " Son of man is come eating and drinking; and ye say, Behold, a gluttonous man, and a wine-bibber, a friend of publicans and sinners!

35 But * Wisdom is justified of all her children.

36 And •= one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

Notes on Matt. xl. 16—19. And the Lord said. This clause is wanting in almost all the manuscripts, and is omitted by the best critics.

36. One of the Pharisees. His name was Simon, ver. 40. Nothing more is known of him. It is not improbable, however, from what follows (vs. 40 — 47,) that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude. 1i Sat down to meat. The original word here means only that he placed himself, or recbned at the table. The notion of sitting at meals, is taken from modern customs, and was not practised by the Jews. See Note on Matt, xxiii. 6. IT Meat. Supper. Food of any kind. Sat down to eat.

37. In the city. What city is meant is unknown. Some have supposed it was Nain; some Capernaum; and some Jerusalem. ^ Which was a sinner. Who was depraved, or wicked. This woman, it seems, was known to be a sinner — perhaps an abandoned woman, or a prostitute. It is certain that she had much to be forgiven; and she had probably passed her Ufe in crime. IT A71 alabaster-box, &c. See Note, Mark xiv. 3.

38. Stood at his feet. They reclined, at their meals, on their left side, and their feet therefore were extended /totw the table, so that persons could easily oppro».ch them. See Note, Matt, xxiii. 6. IT Began to wash his feet. The Jews wore sandals. These were taken of!' when they entered a house. It was an act of hospitality and kindness to wtnh the feet of a guest. <SAe, there-

37 And, behold, a woman in the city, which was a sinner, '' when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster-box of ointment,

38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe ihem with the hairs of her head, and kissed his feet, and anointed ihem with the ointment.

39 Now when the Pharisee which had bidden him saw it, he spake

fore, began to show her love for him, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet, in the man ■ ner of a servant. ^ Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus — and at the same time her humility, and sense of sin, by kissing his feet. There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herseK, and sought for giveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box — perhaps procured by a guilty life — and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have — all that we have gained in lives of sin, in our professions, and merchandise, and toil, while we were sinners — offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall v.-e hear his gracious voice pronounce our sins forgiven.

38. He spake within himself. Thought. H If he were a prophet. The word prophet here means not one who predicts future events, but one who knows the hearts of men. If Jesus had been sent of God as a prophet, he supposed he would have known entirely the character of the woman and would have re buked her. H Would have knovon &.c.

within himself, saying, This man, if* he were a prophet, would have known who and what manner of woman this is that toucheth him; for she is a sinner. *

40 And Jesus, answering, said unto him, Simon, I have somewhat to say unto thee. And he saith, Master, say on.

41 There was a certain creditor which had two debtors: the one owed five hundred ' pence, and the other fifty:

42 And when they had nothing '

Because Jesus did not rebuke her, and drive her from his presence, he inferred that ho could not be acquainted with her character. Tlie Pharisees considered it improper to hold communion wiih those who were notorious sinners. Tliey judged our Saviour by their own rules,.'ind supposed he would act in the sumo way; and Simon therofore concluded that lie did not know her character, and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost. And no person ever came to him so sure of finding him a frictid, as those who came conscious that they were deeply depraved, and rrjourning on accoimt of their^rimes. T That toucheth him. The touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Matt. ix. 11.

41. A certain creditor. A man who had lent money, or sold property, the payment for which was yet due. If Five hundred punce. About $G'J 26. ^ Fifty. About 87.

42. Franhli/ forgave. Freely forgave, or forgave entirely, without any compensation. This is not designed to express any thing about the way in whicli (lod forgives sinners. lie forgives— forgives freely, but it is in connexion with the atonement made by the fiOrd Jesus. If it was a mere debt which we owed to God, he might forgive as this creditor did, without any equivalent, liut it is crime wliieh In; forgives. He pardons as a moral governor. A parent might forgive a debt without any equivalent; but he cannot pardon an oflending child without re-

to pay he frankly forgave them both. Fell me, therefore, which of them will love him most]

43 Simon answered and said, I suppose that he to whom he forgave Tiost. And he said unto him. Thou hast rightly ''judged.

44 And he turned to the woman,

this woman ] I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

garding his character as a parent, the truth of his thrcatenings, the good order of his house, and the maintenance of his authority. So our sins against God, though tiicy are called debts, are called so figuratively. It is not an afiair of motley — and God cannot forgive ua, without maintaining his word, the honor of his goverinnent, and law — in other words, without an atonement. It is clear that by the creditor here, our Saviour meant to designate God — and by the debtors, sinners, and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed fifty pence — the woman, who had been an open and shameless sinner, was represented by the one that owed five hundred. Yet neither could pay. Uoth must be forgiven, or perish. So, however much dilfcrenco there is among men, yet all need the pardoning mercy of God, and all, without that, must perish.

43. I suppose, &c. He saw not the poitit of our Lord's parable. Bv thus saying, therefore, he condemned Iiimseif, and prepared the way for our Lord's reproof.

44. Seest thou this woman? You seo what this woman has done to me, compared with what you have done. Shr lias shown to mc expressions ot regard, which you, in your own liouse, liave not shown. H / entered into thine house. I came at your invitation, where I might expect all the usual rites of hospitality. 'i Thou pavest me no water, &,c. Among eastern people it was customary, before eating, to wash the feet, and to do this, •r to bring water for it, was one ot the