Notes on the Old and New Testaments

45 Thou gavest me no kiss: but this woman, since the time I came in, hath not ceased to kiss my feet.

46 My" head with oil thou didst

rites of hospitality. Sec Gen. xviii. 4. Judges' xix. 21. The reasons for this were, tliat they wore sa7i(7als which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed.

45. No Iciss. The kiss was a token of affection, or a very common mode of salutation, and Simon had even neglected this mark of welcoming him to his house. It was often used among wiew as a sign of salutation. Compare Gen..\.\,\iii. 4. E.v. xviii. 7. Matt. xxTi. 49. If Ifath not ceased to hiss my feet. How striking the difference between the conduct of Simon and this woman! Simon, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, nad bowed at his feet — had watered them with tears — and had not ceased to kiss them. The most splendid entertainments do not always express the most welcome. There may be much insincerity — much seeking of popularity, or some other motive — but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's feet with tears.

46. 3Iine head with oil. The custom of pouring oil upon the head was uni- ■'ersal among the Jews. The oil used was sweet oil, or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. See Ruth iii. 3. 2 Sam. xii. 20; xiv. 2. Ps. xxiii. 5. IT With ointmeiit. This oi7itment was a mixture of various aromatics, and was therefore far more costly and precious than the oil commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head, used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much.

not anoint: but this woman hath anointed my feet with ointment.

47 Wherefore I say unto thee. Her sins, which are many, are for-

the result of this, or because she haa done this; meaning by this, that she had given evidence that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to touch her, or to allow her to touch him, because she was such a sinner, (ver. 39). Jesus said, in substance, to Simon, 'grant that she has been as great a sinner as you affirm, and even grant that if she had continued so it might be improper to suffer her to touch me, yet her conduct shows that her sins have been forgiven. She has evinced much love for me, which is ai evidence that she is no longer such a sinner as you suppose, and it is not therefore improper that she should be suffered to come near me.' IT For she loved much. In our translation this would seem to be given as a reason why her sins haa been forgiven — that she had loved much before they were pardoned. But this if clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love succeeds, not precedes forgiveness; and which n»where supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been, and that it was pro per therefore that she should come near to him, and manifest this love. The meaning maybe thus expressed. ' That her sins, so many, and aggravated, have been forgiven; that she is no longer such a sinner as you suppose, is manifest from her conduct. She loves much. She shows deep gratitude, penitence, love. Her conduct is the proper expression of that love. While you have shown comparatively little evidence that you felt that ijoiu sins were great, and comparatively little love at their being forgiven, she has shown that »lie felt hers to be great, and has loved much.' ^ To whom Utile is forgiven. He who feels that little has been forgiven— that his sins were not as great

given; for she loved much: but to whom little is forgiven, the same!oveth little.

48 And he said unto her, Thy sins are forgiven.

49 And they that sat at meat with him began to say within themselves. Who " is this that forgiveth sins sdso?

50 And he said to the woman, * Thy faith hath saved thee; go in peace.

as those of others. A man's love to God will be in proportion to the obligation lie feels to Ilim ior forgiveness. God is to be loved lor iiis perfections, apart from wliat lie lias done for us. But still it is proper that our love should be increased by a consideration of his goodness; and ilicy who feel — as Christians do — that tiiey arc the chief of sinners, will leci under intinitc obligation to love GoQ and their Redeemer, and that no expression of love to him can be beyond wlia is due.

48. Thy silts are forgiven. What a gracious assurance to the weeping, loving, penitent! How tiiat voice, spoken to the troubled siinier, stills his anijuish, allays his troubled feelings, and produces peace to the soul! And how manifest is it, that he that could say thus, must be God! No man has a ri<Tht to forgive sin. No man ca7i speak, peace to the soul, and give assurance that its transgressions are pardoned. Here, then, Jesus gave indubitable proof that he was God, as well as man — iliat he was Lord of the conscience, as well as the pitying friend; and that he was as able to read the;ieart, and give peace there, as to witness ilic e.Merual expression of sorrow for

49. Who is this, &,c. A very pertinent question. Who could he be but God? Man could not do it, and there id no wonder that they were ama/.cd.

.'•0. Thy faith hath saved thee, go in peace, bee Mark v. 31.

it came to pass afi that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him;

2 And 'certain women which had been healed of evil spirits and in firmities, Mary called Magdalene out ^ of whom went seven devils,

3 And Joanna the wife of Chuza,

about to come, or his reign in the gospel about to be set up over men. U Th« twelve. The twelve apostles.

2. Infirmities. Sickness. V Mary called Magdalene. So called from 3Ia^ data, the place of her residence. It was situated on the sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the four thousand. See Matt. xv. 39. 1i Out of whom went. By the power of Jesus. H Seven devils. The word seven is oiten used for an indefinite number, and may signify merely ma7iy devils. The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See Matt. iv. 24. It has been commonly supposed that Mary Magdalene was a woman of abandoned character. But of this there is not the least evidence. All that we know of her is that she was formerly grievously afilicted by the presence of those evil spirits; that she was probably cured by Jesus; and that afterward she became one of his most faithful and humble followers. She was at his crucifixion (John xix. 25) and burial, (Mark xv. 47,) and she was among those who had prepared the materials to embalm him, (Mark xvi. 1,) and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared, (.Mark.xvi. 9;) and his conversation with her is exceeded in interest and pathos by no passage ol history, sacred or profane. (John xx. 11— IH.)

3. Herod's steward. Hcrod Antipas who reiiriud in Galilee. He was a son of Herod the Great. The word

Herod's steward, and Susanna, and many others, wliich ministered unto him " of their substance.

4 And when much people were gathered together, and were come to him out of every city, he spake by a parable:

5 A * sower went out to sow his Beed: and as he sowed, some fell by the way-side; and it was trodden ' down, and fowls of the air devoured it.

6 And some fell upon a rock: "^ ind as soon as it was sprung up, it A'ithered away, because it lacked jioisture.

7 And some fell among thorns: ' and the thorns sprang up with it, and choked it.

8 And other fell on good ground, and sprang up, and bare fruit an hundred-fold, i And when he had said these things, he cried. He that hath ears to hear, let him hear. *■

9 And his disciples asked him, saying. What might this parable be?

10 And he said. Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing ^ they might not see, and hearing they might not understand.

11 Now • the parable is this: The J seed is the word of God.

12 Those by the way-side are they that hear; then cometh the devil, and taketh away * the word

sleiuard. here, means one who has charge of tho domestic affairs of a faniilj', to provide for it. This office was generally held by a slave who was esteemed the most faithful, and was often conferred as a reward of fidelity. ^ 3Iinistered. Imparled for his support. ^ Of their stibstaiice. Their property; their possessions. Christians then believed, when they professed to follow Christ,

13 They on the rock are they, which, when they hear, receive ' the word with joy; and these have no root, "* which for a while believe, and in time of temptation fall away

14 And that which fell among thorns are they, which, when they have heard, go forth, and are choked with " cares and riches and pleasures of this life, and bring no fruit " to perfection.

15 But that on the good ground are they, which, in an honest and good heart, p having heard the word, keep it, and bring forth fruit with ' patience.

16 No' man, when he hath lighted a candle, covereth it with a vessel, or putteth it under a bed; but setteth it on a candlestick, that they which enter in may see *J;e light.

17 For ' nothing is ocret that shall not be mnde man' '*st; neither any thing hid that 5aall not be known and come abroad.

18 Take * heed therefore how ye hear: for " whosoever hath, to him shall be given; and whosoever hath not, from him shall be taken even that which he seemeth ' to have.

19 Then " came to him his mother and his brethren, and could not come at him for the press.

20 And it was told him by certain, which said. Thy mother and thy

that it was proper to give all up to him — their property, as well as their hearts. And the same thing is still requu-ed — that is, to commit all that we have to his disposal; to be wiUing to part with it for the promotion of liis glory; and to leave it when he calls us away from it.

4—15. See tlie Parable of the Sowei explained in Matt. xiii. 1 — 23.

21 And he answered and said unto them, My mother and my hretliren are these which hear the word of God, and do it.

22 Now * it came to pass on a certain day, that he went into a ship with his disciples: and he said unto them. Let us go over unto the other side of the ake. And they launched forth.

23 But as they sailed, he fell asleep: and there came down a storm of wind on the lake; and they were filled with waler, and were in jeopardy.

21 And they came to him, and * •iwoke him, saying. Master, master, we perish! Then he arose, and rebuked the wind and the raging of ♦.he water: and they ceased, and Sheie was a calm.

25 And he said unto them. Where is your faith 1 And they, being afraid, wondered, saying one to another. What manner of man is this ■? for he commandeth even the winds and water, and they obey

2G And ' they arrived at the country of the Gadarenes, which is over against Galilee.

27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.

28 When he saw.Tesus, he cried out, and fell down before him, and with a loud voice said. What have I to do with thee, Jesus, thou Son of God most high ] I beseech thee, torment '' me not.

2!) (Kor he had commanded the unclean spirit to come out of the

man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he brake the bands, and was driven of the devil into the wilderness.)

30 And Jesus asked him, saying, What is thy name 1 And he said, Legion: because many devils were entered into him.

31 And they besought him that he would not command them to go out into the deep. *

32 And there was there an herd of many swine feeding on the mountain: and they besought him that he would suffer them to enter into them: and he sulfered them.

33 Then went the devils out of the man, and entered into the swine: and the herd ran violently down a sleep place into the lake, and were choked.

31 When they that fed them saw what was done, they fled, ^ and went and told it in the city and in the country.

35 Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right * mind: and they were afraid.

36 They also which saw it told them by what means he that was possessed of the devils was healed.

37 Then the whole multitude of the country of the Gadarenes round about besought him * to depart from them, for they were taken with great fear: and he went up into the ship, and returned back again.

38 Now the man out of whom the devils were departed, besoughl him that he might be witli * him: but Jesus sent him away, sayings

and shew how great thinjrs ° God hath done unto thee. Ami he went his way, and published througliout the whole city how great things Jesus had done unto him.

40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

41 And, behold, there '' came a man named Jairus, and he was a ruler of the synagogue; and he fell down at Jesus' feet, and besought him that he would come into his house:

42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went, the people thronged him.

43 And a woman having an issue of blood twelve years, which had spent ' all her living upon physicians, "^ neither could be healed of any,

44 Came behind him, and touched the border of his garment: and • immediately her issue of blood stanched.

45 And Jesus said, Who touched me] When all denied, Peter, and they that were with him, said. Master, the multitude throng thee and press thee, and sayest thou, Who touched me 1

46 And Jesus said. Somebody hath touched me: for 1 perceive that virtue ^ is gone out of me.

47 And when the woman saw that she was not hid, ^ she came trembling, * and falling down before him, she declared unto him, before all the people, for what cause she had touched him, and how she was healed immediately.

ter, bt; of good coitfort; thy faith hath made thee whole: go in peace.

49 While ' he yet spake, there Cometh one from the ruler ■* of the synagogue's house, saying to him. Thy daughter is dead; trouble not the Master.

50 But when Jesus heard tl, he answered him, saying, Fear not: * believe only, and she shall be made whole.

51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden.

52 And all wept, and bewailed her: but he said. Weep not; she is not dead, but sleepelh. '

53 And they laughed him to •" scorn, knowing that she was dead.

54 And he put them all out, and took her by the hand, and called, saying, Maid, "arise.

55 And her spirit came again, and she arose straightway: and he commanded to give her meat.

56 And her parents were astonished; but he charged ° them that they should tell no man what was done.

THEN P he called his twelve disciples together, and gave them power and authority over all devils, and to cure diseases.

2 And he sent them to preach the kingdom of God, and to heal the sick.

3 And he said unto them, Taks 'nothing for your journey, ne'ther staves, nor scrip, neither bread, neither money; neither have two coats apiece.

4 And whatsoever house yo enter

5 And whosoever will not receive you, when ye go out of that;ity shake " off the very dust from your feet, for a testimony against tliem.

6 And they departed, and went tiuough the towns, preaching the gospel, and healing every where.

7 Now ' Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some that John was risen from the dead;

8 And of some, That Elias had appeared; and of others. That one of the old |)rophets was risen again.

9 And Herod said, John have I beheaded: but who is this, of whom I hear such things T And ' he desired to see him.

10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside privately into a desert place, belonging to the city called Bethsaida.

1 1 And the people, when they knew '' it, followed him: and he received ' them, and spake unto them of the kingdom-^ of God, and healed them that had need ' of healing.

12 And * when the day began to wear away, then came the twelve, and said unto him. Send the multitude away, that they may go into the towns and country round about,

10. Bethnaida. A city on the east bank of the river Jordan, near where and lodge, ant get victuals: for we are here in a desert* place.

13 But he said unto them, Give ye them to eat And they said. We have no more but five loaves and two fishes; excej)t we should go and buy meat for all this people.

14 (For they were ab#ut five thousand Iften.) And he said to his disciples,^ M-ake them sit down by fifties in a company.

15 And they did so, and made them all sit down.

16 Then he took the five loaves and the two fishes; and looking up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude.

17 And they did eat, and were all * filled: and there was taken up of fragments that remained to them, twelve baskets.

18 And it ' came to pass, as he was aloEie praying, his disciples were with him: and he asked them saying, Whom say the people that I am ]

19 They answering, said, John "» the Baptist; but some say, Elias; and others say. That one of the old prophets is risen again.

20 He said unto them. But whom say ye that I am 1 Peter " answering said. The Christ of God.

•Jl And he straitly charged llicin, and commanded thcin to tejl no mar. that thing;

22 Saying, The • Son of man must sutler many things, and be re-

tiiat river enters into the sea of Tiberias, cd by (Jod, and who had been long In the neighborhood of that cily were promised by him..'leo.Note on Matt extensive wastes or deserts It.].

jecttd of the elders and chief priests and scribes, and be slain, and be raised the third day.

23 And he said to them all. If" any man will come after me, let him deny himself, and take up his cross daily, and follow me.

24 For whosoever will save his life, shall lose it: but 'whosoever will lose his life for my sake, the same shall save it.

25 For what is a man advantaged, "f he gain the whole world, and lose himself, or be cast away 1

26 For * whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels'.

27 But ' I tell you of a truth; there be some standing here, which shall not ** taste of death, till they see the kingdom of God.

28 And ' it came to pass about an eight days after these ' sayings, he took Peter and John and James, and went up into a mountain to pray.

29. The fashion. The appearance. IT Glistering. Shining like lightning — of a bright, dazzling whiteness. As Mark says, " more wliite than any fuller could make it."

31. /re glory. Of a glorious appearance. Of an appearance like that which he saints have in heaven. ^ His deease. Literally, his exit, or departure. The word translated here decease — that 6, exit, or going out — is elsewhere used lo denote death. See 2 Peter i. 15. Death s a departure or going out from (his life. In this word there may be an allusion to the departure of the children of Israel from Egypt, as that was going out from bondage, pain, and humiliation. So deatli. to a saint, is but going

29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering.

30 And, behold, there talked with him two men, which were Mosea and Elias,

31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem.

32 But Peter and they that were with him were heavy f with sleep: and when they were awake, they saw his » glory, and the two men that stood with him.

33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it * is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing ' what he said.

34 While he thus spake, there came a cloud, and overshadowed them: and they feared as they entered into the cloud.

35 And there came a voice out of the cloud, saying. This Ms m\ beloved Son: hear * him.

forth from a land of captivity and thral dom, to one of plenty and freedom; to the land of promise, the Canaan in the skies. ^ He should accomplish. Which was about to take place. Compare Acta xiv. 26.

32. Heavy with sleep. Borne down with sleep — oppressed, overcome wth sleep. It may seem remarkable that they should fall asleep on such an occasion. But vre are to bear in mind that this may have been in the night, and thai they were weary with the toils of the day. Besides, they did not fall asleep while the transfiguration lasted. While Jesus was praying, or perhaps after he closed, they fell asleep. IVhile they were sleeping, his countenance was changed, and Moses and Elias appeared. "The tirst that they saw of it was after thev awoke, being probably

36 And when the voice was past, Jesus was found alone. And they kept it close, and told no man in those days " any of those things which they had se3n.

37 And * it came to pass, that on the next day, when they were come down from the hill, much people met him.

38 And, behold, a man of the company cried out, saying, Master, I beseech thee look upon my son; for he is mine ' only child:

39 And, lo, a spirit taketh him, and he suddenly crieth out; and it tearelh him that he foameth again; and, bruismjf him hardly, departeth from him.

40 And I besought thy disciples to cast him out; and they could not.''

41 And Jesus answering said, O faithless * and perverse ^ genera-

lion! how long shall I be with you, and suffer you "? Bring thy son hither.

42 And as he was yet a coming the devil threw him down, and tare him. And Jesus rebuked » the unclean spirit, and healed the child, and delivered him again to his father.

43 And they were all amazed * at the mighty power of God. But while they wondered every one at all things which Jesus did, he said unto his disciples,

44 Let these sayings sink down into your ears: for ' the Son of man shall be delivered into the hands of men. J

45 But * they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying.

3G. Jesus was found alone. That is, ihc two men had left him. In respect JO Ihem he was alone.

44. Let these say tngs. Probably this refers to the sai/ings of the people, who had seen his miracles, and who on that account had praised and gloriticd God. On that ground they had acknowledged him to be Christ. As^if he bad said, ' I am about to die. You will then be disconsolate, and perhaps doubtful about my being the Christ. Then do you remember tiiesc miracles, and the confessions of the people — the evidence tvhich I gave you that I was from God.' Or it may mean, ' Remember that I im about to die, and let my sayings in.egard to that, sink down into your tcarts, for it is a most important event; »nd you will have need of rcmcmbernig, when it takes place, that 1 told you of it.' This last interpr.ctation, however, does not agree as will with the (ireek at the former.

45. It was hid from them. They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of bis enemies to die. In this way it was hid from them — not by God — but by their previous false belief. And from this we learn, that the plainest truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwilling to abandon. The proper way of reading the bible is to lay aside all previous opinions, and submit entirely to God. The apostles should have supposed that their previous notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus then said ^yafl consistent with his being the Christ So we should believe that all that Goq says is consistent with truth, and should forsake all other opinions.

among them, which of them should be greatest.

47 And Jesus, perceiving the thought of their heart, took a child, and set him by him,

48 And said unto them, Whosoever " shall receive this child in my name, receiveth me; and whosoever shall receive me, receiveth him that sent me: for * he that is least among you all, the same shall be great.

49 And John answered and said, Master, we ' saw one casting out devils in thy name: and we forbad

here translated ' received up" means literally a removal from a lower to a higher place, and here it means evidently the solemn ascension of Jesus to heaven. It is often -used to describe that great event. See Acts i. 11, 22; Mark xvi. 19; 1 Tim. iii. 16. The time appointed for him to be on the earth was about expiring, and he resolved to go to Jerusalem and die. And from this we learn that Jesus made a t;oZK7!Yary sacrifice; that he chose to give his life for the sins of men. Humanly speaking, had he remained in Galilee he would have been safe. But that it might appear that he did not shun danger, and that he was really a voluntary sacrifice — that no man had power over his life except as he was permitted (John xix. 11) — he chose to put himself in the way of danger, and even to go into scenes which he knew would end in his death. ^ He steadfastly set his face. He determined to go to Jerusalem, or he set out resolutely. When a man goes toward an object, he may be said to set his face toward it. The expression here means only that he resolved to go, and it implies that he was not appalled by the dangers — that he was determined to brave all, and go up into the midst of Bis enemies — to die.

52. Sent messengers. In the original the word is a?igels; and the use of that word here snows that the word angel, in the Bible, does not always mean heavenly beings. ^ To make ready. To prepare a place, lodgings, refresnments. He had no reason to him, because he t.>lloweth not with us.

50 And Jesus said unto him. Forbid him not: for ** he that is not against us, is for us.

51 And it came to pass, when the time was come that he should be received ' up, he steadfastly set his face to go to Jerusalem,

52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, f to make ready for him.

53 And they did not receive him, because his face was as though he would go to Jerusalem.

expect that he would experience any kind treatment from the Samaritans if he came suddenly among them, and if they saw he was going to Jerusalem. He therefore made provisions beforehand, and thus has shown us that it is not improper to look out beforehand for the supply of our wants, and to guard against want and poverty. ^ Samaritans. See Matt. x. 5. They had no dealings with the Jews. John iv. 9. 53. They did not receive him. Did not entertain him hospitably, or receive him with kindness. ^ Because his face was, &c. Because they ascertained that he was going to Jerusalem. One of the subjects ot dispute between the Jews and Samaritans was in regard to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on mount Gerizim; and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Per haps they had hope that he would decide that they were right in regard to the building of the temple. Had he decided in that way, they would have received him as the Messiah gladly. But when they saw he was going to the Jews — that hy goi.ig he would decide in their favor — thty resolved to have nothing to do with him, and they rejected him. And from this we may learn, 1st. That men wish all the teachers of religion to fall in with their views. 2d. That if a doctrine d<»es not accord with the/r selfish desires, they are very

54 And when his discipss, James and John, saw this, they siid, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias • did 1

55 But he turned, and rebuked them, and said. Ye know not what ttianner of spirit ye are of.

5G For * the Son of man is not come to destroy men's lives, but to gave them. And they went to another village.

57 And ' it came to pass, that, as they went in the way, a certain iitan said unto him, Lord, I will follow thee whithersoever thou goest. o 2 Ki. 1.10,12. 6 Jno.3.17. 12.47.

apt to reject it. 3d. That if a religious teacher or a doctrine favors a rival sect, it is commonly rejected without examination. And 4th. That men, frorn a regard to their own views and selfishness, often reject religion, as the Samaritans did the Son of God, and bring upon tlienidclves swift destruction.

54. James and John. They were called Boanerges, sons of thunder, probably on account of their energy and power in preaching the gospel; or of their vehement and rash zeal — a remarkable example of which we have in this instance. Mark iii. 17. IT Wilt thou, &,c. The insult had been offered to Jesus, their friend, and they felt it. But thcr zeal was rash, and their spirit bad. \ engeance belongs to God. It was not thcir.s to attempt it. li^ Fire from heaven. Lightning, to consume them. T As Elias did. By this they wished to justify their rash zeal. Perhaps, while they were speaking, they saw Jesus look at them with disapprobation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in 2 Kings i. 10 —12

55 Ye know not what manner of spirit ye are of. You suppose that you arc actuated by a proper love for me. But you know not yourselves. It is rather a love of revenge; rather improper feelings towards the Samaritans, than proper feelings towards me. We learn licre, 1st. That apparent zeal for God ma.' be only improper opposUion towanls ou fellow men. 2d. T^at men,

58 And Jesus said unto him. Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head.

59 And he said unto another, Follow me. But he said, Loid^ suffer '' me first to go and bury my father.

GO Jesus said unto him. Let the dead bury their dead; but go thou and preach the kingdom of God.

61 And another also said. Lord, I will follow thee; but let me first go bid them farewell which are at home at my house.

when they wish to honor God, should examine their spirit, and see if there be not improper feeling manifested. 3d. That the highest opposition which Je sus meets with is not inconsistent with his loving those who oppose him, anc" seeking to do them good.

56. For the Son of man, &,c. You should imitate, in your spirit, the Son of man. He came not to destroy. If ho had, he would have destroyed these Samaritans. But he came to save. He is not soon angry. He bears patiently opposition to himself, and you should bear opposition to him. \ ou should catch his spirit; temper your zeal like his; seek j do gooa to those who injure you and him; and be mild, kind, patient and forijiving.

Gl. Did them farewell. To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The piirjiose to be a Christian requires decision. Men should not tamper with the world They should not consult earthly fnend« about it. They should not even a! lowworldly friends to give them advice whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to Jesus.

man having put his hand to the plough, and looking back, is fit for the kingdonn of God.

AFTER » these things the Lord appointed other seventy also, and sent them two and two before his face into every city and place, whither he himself would come. 2 Therefore said he unto them, * a Matt.l0.1,&c. Mar.6,7,&c b Matt.9. 37. Jiio.4.35.

verbial expression, to signify undertaking any business. In order that a ploughman may accomplish his work, it is necessary to look onward — to be intent on his employment — not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart. He must give up the world. He that comes still loving the world — still looking with regret on its pleasures, its wealth, audits honors — that has not wholly forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all men to renounce all earthly objects, and to be not only almost, but altogether, followers of the Son of God! It is perilous to tamper with the world — to look at its pleasures, or to seek its society. He that would enter heaven must come with a heart full of love to God — givmg all into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is every thing, or nothing. He that is not willing to sacrifice every thing for the cause of God, is really willing to sacrifice nothing.

1. After these things. After the appointment of the twelve apostles, and the transactions recorded in the previous chapters. IT Other seventy. Seventy others besides the apostles. They were appointed for a different purpose from the apostles. The apostles were to be with him — to hear his instructions — to be witnesses of his miracles — his sufferings— his death, his resurrection and ascension— that they might then go and

The harvest truly is great, but the * laboarers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest.

3 Go your ways: behold, I send you forth as lambs among wolves.

4 Carry "* neither purse, nor scrip, nor shoes: and ' salute no man bj the way.

proclaim all these things to the world The seventy were sent out to preach immediately, and chiefly where he himself was about to come. They were appointed for a temporary object. They were to go into the villages and towns and prepare the way for his coming. The number seventy was a favorite number among the Jews. Thus the family of Jacob that came into Egypt consisted of seventy. Gen. xlvi. 27. The number of elders that Moses appointed to aid him was the same. Num. xi. 16, 25. The number which composed the great Sanhedrim, or council of the nation, was the same. It is not improbable tha; our Saviour appointed this number with reference to the fact that it so often occurred among the Jews, or after the example of Moses who appointed seventy to aid hun in his work. But it is evident that the office was temporary — that it had a specific design — and of course, that it would be improper to attempt to find now a continuation of it, or a paral lei to it in the Christian ministry. ^Tux and two. There was much wisdom in sending them in this manner. It was done, doubtless, that they might aid one another by mutual counsel; that they mi^ht sustain and comfort one another in their persecutions and trials. Our Lord in this, showed the propriety of having a religious friend, who would be a con fidant and help. Every Christian, and especially every Christian minister, needs such a friend; and should seek some one to whom he can unbosom himself and with whom he can mingle his feel ings and prayers.

4. Purse — scrip— shoes. See Matt, x, 10. ^' Salute no man by the Uioy. SalU' tafions among the Oriental* did not con-

5 And into wnatsoever house ye enter, first say, Peace be to this house.

6 And if the son " of peace be there, your pt-ace shall rest '' upon it: if not, it shall turn to you again.

7 And in the same house remain, eating and drinking such things as they give: for ' the labourer is worthy of his hire. Go not from house ' to house.

8 And into whatsoever city ye enter, and they receive you, eat ' such things as are set before you:

9 And heal the sick that are therein, and say unto them. The ■'^ kingdom of God is come nigh unto you.

10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say,

11 Even * the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding, be ye sure of this, that the kingdom of God is come nigh unto you.

eist, as among us, of a slight bow, or extension of the hand, but was performed by many embraces, and inclinations, and even prostrations of the body on the ground All this required much time; and as the business on which the seventy were sent was urgent, they were required not tc delay tiieir journey by long and formal salutations of the persons whom thoy met. "If two Arabs of equal rank mert each other, ilicy extend to each other the right hand, and having clasped, they elevate them a.s if to kiss them. Each one then draws hack his hand and kisses it instead of his friend's, and then places it upon his forehead. The parties then continue the salutation by kissing each others' beard. They give thanks to God that they are once more permitted to.'^ce their I'ncnd — they pray to the Almighty in his l)clialf. Sometimes they repeat not less than fen times the ceremony of gra-sping hands ind kiesing." The salutation of friends,

12 But I say iii.to you, that it shall be more tolerable in that day for Sodom, than for that city.

13 Woe * unto thee, Chorazin! woe unto thee, Bethsaida! for * if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.

11 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.

15 And thou, Capernaurn, which ^ art exalted to heaven, shall be thrust * down to hell.

IG He ' that heareth you, heareth me; and he *" that despiseth you, despiseth me; and " he that despiseth me, despiseth him that sent me.

17 And the seventy returned again with joy, saying. Lord, even the devils are subject unto us through thy name.

18 And he said unto them, I beheld Satan " as lightning fall from

therefore, was a ceremony which consumed much time; and it was on thii account that our Lord, on this occasion, forbad them to delay their journey ta greet others. A similar direction ia found in 2 Kings iv. 29.

6. The fcm of peace. That is, if the house or family be worthy, or be dispos ed to receive you in peace, and kindness See Matt. x. 13. The son of peace means one disposed to peace, or peaceful and kind in liis disposition. Compare Matt,

17. The devils are subject unto us The devils obey us. W(^ have been able to ra.«!t them out. ^ Through thy name. When commnnded in thy name to come out of those who are jjossessed.

spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these ihinss from the

i9 Behold, I give unto you power to tread on serjjents " and scorpions, and over all the power of the enemy: and nothing shall by any means j wise and prudent, and hast reveal-

20 Notwithstanding, in this rejoice not, that the spirits are sul)ject unto you; but rather rejoice because your names are written ' in heaven,

denotes evidently the prince of the devils who had been cast out by the seventy disciples — for the discourse %vas respecting their power over evil spirits. Lif^htiwig is an image of rapidity, or quickness. I saw Satan fall q%iick}y, or rapidly — as quick as lightning. — The phrase " from heaven," is to be refer- -ed to the lightning, and does not mean that he saw Satan (aWfrom heave7i, hu that he fell as quick as lightning from heaven, or from the clouds. The whole expression then may mean, ' I saw at your command devils immediately depart, as quick as the flash of lightning. 1 gave you this power — I saw U put forth — and I gave also the power to tread on serpents,' &c.

19. To tread on serpents. Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, / will keep you from danger. If you go among bitter and malignant enemies that would seek your lite, I will preserve you. If Scorpio7is.

The scxjrpion is an animal with eight feet, eight eyes, and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and seldom e.Yceeds four inches in length. Its Bting is extremely poisonon.«, and it is

ed them unto babes: even so, Father; for so it seemed good in thy sight.

22 All ' things * are delivered to me of my Father: and no ' man knoweth who the Son is, but the Father; and who the Father is, but

sometimes fatal to life. It is in scrip ture the emblem of malicious and crafty men. When rolled up, it has some resemblance to an egg. Luke xi. 12. Ezek. ii. 6. The annexed cut will give an idea of iis ustval form and appearance. If The enemy. Satan. The meaning of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries — from all wicked and crafty men; and this shows that he had divine power. He that can con trol Satan and his hosts — that can be present to guard from all their machinations— see all their plans, and destroy all their designs, must be clothed with no less than Almighty power.

20. Bather rejoice, <S6c. Though it was an honor to work miracles — though it is an honor to be endowed with talents, and influence, and learning, yet it is a subject of chief joy that we are numbered among the people of God, and have a title to everlasting life. ^ Names are written in heaven. The names of citizens of a city or state were accustomed to be written in a book, or register, from which they were blotted out when they became unworthy, or forfeited the favor of their country Compare Ps. Ixix. 28. Ex. x.xxii. 32 Deut. ix. 14. Rev. iii. 5. That then names were written in heaven, means that they were citizens of heaven: that they were friends of God, and approved by him, and would be permitted to dwell with him. This was of far miro value than all earthly honor, power, or wealth; and in this, men should rejoice more than in eminent endowments of influence, learning, talents or posses sions.

the Son, and he to whom the Son will reveal him.

23 And he turned him unto his disciples, and said privately, Blessed arc the eyes which see the things that ye see:

24 For I tell you, that " many prophets and kings have desired to eee those things which ye see, and have not seen them,- and to hear those things which ye hear, and have not heard them.

25 And, behold, a certain lawyer stood up, and tempted him, saying. Master, what * shall I do to inherit

25. A certain lawyer. One who professed to be «cll skilled in the laws of Moses, and whose business it was to explain thcin. ^ Stood up. Rose — appeared to address him. * Tempted him. Feigned a desire to be instructed, but did it to perplex him, or to lead him, if possible, to contradict some ot the maxims of tlie law. II Inherit eternal life. Be saved. This was the common inquiry among the Jews. They had said that man must keep the commandments

26. What is writte7i, &-C. Jcsus referred him to the law as a safe rule, and asked him what was said there. The lawyer was doubtless endeavoring to justify himself by obeying the law. He tmsted to his own works. To bring him olT from that ground, to make him feel that it was an unsafe foundation, Jcsus showed him what thn law required, and thus would have showed him that he needed' a better righteousness tlian his own. — This is the proper u.se of the law. By comparing ourselves with that, we see our own defects, and are thus prepared to welcome a belter righteousness than our own — that of the Lord J 23JS Christ. Thus the law becomes a sciiool-mastcr to lead us to him. Gal. iii. 24.

2'.). To justify himself. Desirous to appear blamoicss, or to vindieale liiniiclf. and show tha. he had kept llie law.

26 He said unto him. What is written in the law 1 how readest thou?

27 And he answering said, Thou ■' shall love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind: and thy ' neighbor as thyself.

28 And he said unto him. Thou hast answered right: this do, and I thou shalt live.

29 But he, willing to justify « himself, said unto Jesus, And who is my * neighbour 1

30 And Jesus answering said, A

Jesus wished to lead him to a view of his own sinfulness, and his real departure from the law. The man was desirous of showing that he had kept the law; or perhaps he was desirous of justifying himself for asking the question; of showing that it could not be so easily settled; that a mere reference to the words of the law did noi determine it. It was still a question what was meant by neighbor. The Pharisees held that the Jews only were to be regarded as such, and that the obligation did not extend at all to the Gen tiles. The lawyer was probably ready to afilrm that he had discharged faithfully his duty to his counirymen, and had thus kept the law, and could justify himself. — Kvery sinner is desirous of justifying Idmself. He seeks to do it by his own works. For this purpose he perverts the meaning of llie law; destroys its spirituality; and brings down the law to his standard rather than attempt to frame his life by its require ments.

30. Jesus answering. Jesus answered him in a very different manner from what he exjiected. Bv otic of ihe most tender and aflecling narratives to he Ibuiid any where, he made the lawyer his own judge in the ease, and constrained him to admit what nl first he would probably have denied. He compelled him lo acknowledge that i\ Samaritan— of a race most haled of all ncdpli^ by tin; Jews — had.sliown the kindness of a nciglilwjr, wliilc a fricMt

certain man venl down from Jerusalem to Jericho, and fell amon^ thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

31 And hy chance there came down a certain priest that way; and when he saw him, he passed by " on the other side

and a Levitt had denied it to their own countrymen. IT From Jerusalem to Jeridio. Jericho was situated about fifteen miles to the north-east of Jerusalem, and about eight west of the river Jordan. See Notes on Matt. xx. 29. ^ Fell among thieves. Fell among robbers. The word thieves means those who merely take property. These were highwaymen, and not merely took the property, but endangered the life. They were robbers. From Jerusalem to Jericho the country was rocky, mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and th&re was much travelling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed forty thousand men who had ueen employed in building the temple — a large part of \Mhom became highwaymen.-^Josephus' Antiquities, 15. 7.

31. By chance. Accidentally, or, as it happened. It means that he did not do it with a design to aid the Samaritan. IT A certain priest. It is said that not less than twelve thousand priests and Levites dwelt at Jericho; and as their business was at Jerusalem, of course, there would be many of them constantly travelling on that road. H^ When he eaw him. He saw him lie, but came not near him. Passed by on the other side. On the farther side of the way. Did not turn out of his course even to come and see him.

32. A Levite. The Levites, as well as the priests, were of the tribe of Levi, and were set apart to the duties of religion. The peculiar duty of the priest was to offer sacrifice at the temple, to presen* incense, prayers, the morning and e^ jnins ser^nces af the temole, &c.

32 And likew ise a Levilc, when he was at the place, came and looked * on Jiim, and passed by on the other side.

33 But a certain Samaritaii, ' a» he journeyed, came where he was: and when he saw him, he had compassion "* on him,

The office or duty of the Levites wai to render assistance to the priests i> their services. In the journey of thf Israelites through the wilderness, it was their duty to transport the various partt of the tabernacle, and the various sacred utensils. It was their duty to sec thai the tabernacle and the temple were kept clean: to prepare supplies for the sane tuary, such as oil, incense, wine, &c. They had the care of the sacred revenues, and, after the time of David, they conducted the sacred music of the tem pie service. Num. viii. 5 — 22. 1 Chron. xxiii. 3 — 5, 21 — 32. xxiv. 27 — 31. ^ Came and looked on him. It is remarked by critics here, that the expression used does not denote, as in the case of the priest, that he accidentally saw him, and took no farther notice of him, but that lie came and looked on him more attentively, but still did nothing to relieve him.

33. A certain Samaritan. See Matt. X. 5. The Samaritans were the most inveterate foes of the Jews. They had no dealings with each other. See Notes on Matt. X. 5. It was this fact which rendered the conduct of this good man so striking, and thus set in such strong contrast the conduct of the priest and the Levite. They would not help their own afflicted and wounded countryman. He, who could not Ije expected to aid a Jew, overcame all the usual hostility between the people; saw, in the wounded man, a neighbor, a brother, one who needed aid; and kindly denied himself to show kindness to the stranger.

34. Pouring in oil and wine. These were often used in medicine to heal wounds. Probably they were mingled together, and had a highly sanative quality. How strikingly is his conduct contrasted with the priest and Levite! And how particularly, as well as beautifully by this, does our Saviour sha*

up his wounds, pouring in oil and wine, and set him on his own beast, and broutrht him to an inn, and took care of him.

35 And on the morrow when he departed, he took out two ' pence, and gave Ihem to the host, and said unto him. Take care of him; and

wha: we ought to do to those who are in circumstances of need! He does not merely say in general that he showed him kindness, but he told how it was done. He slopped — came where he was — pitied him — bound up his wounds — set him on his own beast — conducted him to a tavern — passed the night witji him, and then secured the kind attendances of the landlord, promising him to pay him for iiis trouble — and all tliis without desiring or expecting any reward. If this had been by a Jew, it would have been signal kindness. If it had been by a Gc7ilile, it v.-ould also have been grcal kindness. But it was by a Samaritai — a man of a nation most hateful to the Jews, and therefore it most strikingly shows what we are to do to friends and foes when they are in distress.

35. Twojience. About twenty-seven cents. This may seem a small sum, but we are to remember that that sum was probably ten times as valuable then 03 now — liiat is, that it would purchase ten times as much food, and the com mon necessaries of life, as the same Bum would now. Besides, it is proba ble that all the man wanted was atten lion and kindness, and for all these, it was the purpose of the Samaritan to pay when he returned. If The host. The innkeeper.

30. Was neiehbor. Showed the kindness of a neighbor, or evinced the proper feelings of a neighbor. The lawyer had asked him who was his neighbor? Jesus, in this beautiful narrative, showed Itim who and wnat a neighbor was, and showed him iri a way that disarmed his prejudice, deeply aflected him in regrid to his own duty, and evinced the beauty of religion. Had he at first told him that a Samaritan might be a neighbor to a Jew and deserve iiis kindness, he would have been at once revolted at it. But wiien, by a beautiful and afl'ect-

whatsocver thou spendkU more, when I come again I will repay • thee.

36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

37 And he said. He that shewed mercy * on him. Then said Jesus

ing narrative, he brought the man him self to see that it might be, he was constrained to admit it. Here we see the beauty of a parable and its use. It disarmed prejudice — fi.xcd the attention — took the mind gently, At irresistibly, and prevented the possibility of cavil or objection.

37. He that showed mercy. His Jewish prejudice would not permit him to name the Samaritan, but there was no impropriety, even in his view, in saying that the man who showed so much mercy, was really the neighbor to the afflicted, and not he who professed to be his neighbor, but who would do nothing for his welfare. If Go, and de thou lihewise. Show the same kindness to all — to friend and foe, and then you will have evidence that vou keep the law, and not till then. Oi this man we know nothing farther; but from this inimitably beautiful parable, we may learn: 1. That the knowled;e of the law is useful to make us acquainted with our own sinfulness and need of a Saviour. 2. That it is not he who professes most kindness that really loves us most, but he who will most deny himself that he may do us good in times of want. 3. That religion requires us to do good to all men, however accidentally we may become acquainted with their calamities. 4. That we should do good to our enemies. Real love to them will lead us to deny ourselve#, and to sacrifice our own welfare, that we may help them in times of disire-ss, and alleviate their wants. 5. That he is really our neighbor who does us the most good — who helps us in our necessities, and especially 'f he does this when there has been a controversy or differe'icc between us and him. G. We j hence see the beauty of religion. Nothing else will induce men to surmount I their prejudices, to overcome opposi- I lie 1, and *.o do goof* lo Vnose wiio are

38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman, named Martha, " received him into her house.

31) And she had a sister called Mary, which also sat * at Jesus' feet, and heard his word. a Jiio.n.ll. 12.2,3. ftLu.8.35. Ac.22.3.

at enmity with them. True religion teaches us to regard every man as our neighbor; prompts us to do good to all; to forget all mtional or sectional distinctions, and to aid all those who are in circumstances of poverty and want. If religion were valuable for nothing hut this, it would be the most lovely and desirable principle on earth; and all, especially in their early years, should seek it. Nothing that a young person can gain, will be so valuable as the feeling that regards all the world as one great family, and to learn early to do good TO ALL. 7. The difference between Vhe Jew and the Samaritan, was a difference in religion and relioious opinion, and from the example of the latter, we may learn, that, while men differ in opinions on subjects of religion, and while they are zealous for what they hold to be the truth, still they should treat each other kindly; aid each other in necessity; and show that religion is a principle superior to the love of sect; and that the cord which binds man to man is one that is to be sundered by no difference of opinion, and that Christian kindness is to be marred by no forms of worship, and no bigoted attachment for what we esteem the doctrines of the gospel.

38. A certain village. Bethany. See John xi. 1. It was on the eastern declivity of the mount of Olives. Hiieceived him. Received him kindly and hospitably. From this it would seem that Martha was properly the mistress of the house. Possibly she was a widow, and her brother Lazarus and younger sister Mary lived \vith her. And as she had the care of the household, this will also show why she was diligently employed about domestic affairs.

40 Jiut Martha was cumbered about much serving, and came to him and said, Lord, dost thou not care that my sister hath left me to serve alone ] bid her therefore that she help me.

41 And Jesus answered and said unto her, Martha, Martha, thou art ' careful and troubled about many things:

ancient posture of disciples, or leanier^j. They sat at the feet of their teachers; that is, beneath them, in a humble place. Hence Paul is represented as having been brou^^ht up at the feet of Gamaliel. Acts x.xii. 3. When it is said that Mary sat at Jesus' feet, it means that she was a disciple of his; that she listened attentively to his instructions; and was anxious to learn his doctrine.

40. Martha was cumbered about much serving. Was much distracted with the cares of the family, and providing suitably to entertain the Saviour. It should be said here, that there is no evidence that Martha had a worldly or covetous disposition. Her anxiety was to provide suitable entertainment for the Lord Jesus. As mistress of the family, this care properly devolved on her; and the only fault which can be charged on her, was loo earnest a desire to make such entertainment, when she might have sat with Mary at his feet, and, perhaps, too much haste and fretfulness in speaking to Jesus about Mary. IT Dost thou not care, &e. This was an improper reproof of our Lord, as if he encouraged Mary in neglecting her duty. Or perhaps Martha supposed that Mary was sitting there to show him the proper expressions of courtesy and kindness, and that Mary would not think it proper to leave him without his direction and permission She, therefore, hinted to Jesus her busy employments; her need of the aid of her sister; and requested that Jesus would signify his ^\^sh that Mary should assist her.

41. Thou art careful. Thou art anx ious. IT Troubled. Disturbed, distracted, very solicitous. If Many things. The many objects which excite your attention in the family. This was pro

42 But onft thing " is needful: and Mary hath chosen tliat good part, wliich sliall not l)e taken away i'rom her.

bably designed as a slight reproof, or a tender hurt that she was improperly anxious about those things, and that eiie should, with Mary, rather choose to hear the discourses of heavenly wisdom.

42. But one thirig is needful. That is, religion, or piety. This is eminently and peculiarly needful. Other things are of httle importance. This should be secured Jirst. and then all other things will be added. See 1 Tim. iv. 8. Matt. vi. 33. IT That pood part. The portion of the gospel: the love of God; and an interest in iiis kingdom. She has chosen to be a Christian, and to give up her time and affections to God. If Which shall not be taken away. God will not take away his grace from his people; neither shall any man pluck them out of his hand. John x. 28, 29.

From this interesting narrative we learn: 1st. That the cares of this life arc dangerous, even when they seem to be most lawful and conmiendablc. Nothing of a worldly nature could have been more proper than to provide for the Lord Jesus, and supply his wants. Yet even for this, because it too much engrossed her mind, the Lord Jesus gently reproved her. So a care for our families may bo the means of our neglecting religion, and losing our souls. 2d. It is of more importance to attend U) the instructions of the Lord Jesus, than to be engaged in the affairs of the world. The one will abide for ever; the other will be but f)r a little time. 3d. There are times when it is proper to suspend worldly employments, and attend to the affairs of the soul. It was firoper for Mary to do it. It would lave been proper iiir Martha to have done it. It is proper for all — on the sabbath, and even at other occasional Bcasons — seasons of prayer, and for Bearchiiig the word of (iod — to suspend worldly concerns, and attend to religion. 4tli. II attention to religion be omitted at the proper lime, it will always be omitted. If Mary had neglected to hear Jesus then, she might never have

AND it came to pass, that as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us

heard him. 5th. Piety is the chief thing needed. Other things will perish. We shall soon die. All that we can gain, we must leave. But the soul will live. There is a judgment-seat; there is a heaven; there is a hell. And all that is needful to prepare us to die, and ti make us happy for ever, is to be a friend of Jesus, and to listen to hi." teaching, fith. Piety is the chief ornament in a female. It sweetens every other virtue; adorns every other grace; gives new loveliness to the tenderness, mildness, and grace of the female character. Nothing is more lovely than a female sitting at the feet of the meek and lowly Jesus, hke Mary; nothing more unlovely than entire absorption in the aflairs of the world, like ftlartha. The most lovely female is she who has most of the spirit of Jesus. The least amiable, she who neglects her soul; who is proud, gay, thoughtless, envious, and unlike the meek and lowly Re dcemer. At his feet is peace, purity, joy. Every where else an alluring and wicked world steals the affections, and renders us vain, gay, wicked, proud, and unwilling to die.

CHAPTER XL 1. As he was praying. Luke has taken notice of our Saviour's praying often. Thus, at his baptism (ch. iu, 21); in the wilderness (cli. v. IG); before the appointment of the apostles, he continued all night in prayer (ch. vi. 12); he was alone praying (ch. ix. IS); his transfiguration also took place when he went up to prny (ch. ix. 28, 29). ^Tcach us to pray. Probat)lv they had been struck with the excellency and fervor of his prayers, and recollecting that John had taught his disciples t(j prav, they asked him also to teach thm. We learn, therefore: 1st. That the gifii and graces of others should lead us t« desire the same. 2d. 'i'hat the tnii method of prayinp; can he learned onlj from the Lord Jesus. Indeed we can not pray acceptably at all, unless Go< shill teach us how tc pray. 3d. Th*

2 And he said unto them, When ye pray, say. Our " Father which art in heaven, Hallowed be thy name: Thy kingdom come: Thy will be done, as in heaven, so in earth.

3 Give us ' day by day our daily bread:

4 And forgive us our sins; for' we also forgive every one that is indebted to us: And lead us not into temptation; but deliver us from evil.

it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his prc- Bence.

4. For we also forgive, &c. This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us; and unless we come to him really forgiving ail others, we cannot expect pardon. It does not mean, that by forgiving others we deserve forgiveness ourselves, or merit it, but that it is a disposition without which God cannot consistently pardon us. ^ Evert/ one that is indebted to us. Every one that has injured us. It does not refer to pecuniary transactions; but to offences similar to those which we have committed against God, and for which we ask forgiveness. Besides the variations in the expressions in this prayer, Luke has omitted the do.xology, or close, altogether; and this shows that Jesus did not intend that we siiould always use just this form, but that it was a general direction how to pray; or rather that we were to pray for these thitigs, though not always using the same words.

5, 6, 7. And he said unto them, &c. jcsus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. For this purpose he introduces this case of a friend's asking bread of another for one who had come to him unexpectedly. His design is solely to show the neces-

5 And he said unto them. Which of you shall have a friend, and shall go unto him at midnight, and say upto him. Friend, lend me three loaves

G For a friend of mine ^ in his journey is come to me, and I have nothing to set before him:

7 And he from within shall an swer and say, Trouble me not. the door is now shut, and my children are with me in bed; I cannot rise and give thee.

sity of being importunate or persevering in prayer to God. ^ At midnight. A time when it would be most inconvenient for his friend to help him. An hour when he would naturally be in bed, and his house shut. 1i Three loaves. There is nothing particularly denoted by the number three in this place. Jesus often threw in such particulars merely to fill up the story, or to preserve the consistency of it. IT 3Iy children are with me in bed. This does not mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. This is 7iot to be applied to God, as if it were troublesome to him to be sought unto; or as if he would ever reply to a sinner in that manner. But all that is to be applied to God in this parable is simply that it is proper to persevere in prayer. As a ma7i often gives because the request is repeated, and as one is not discouraged because the favor that he asks of his neighbor is delayed, so God often gives after long and importunate requests.

8. I tell you. The Latin Vulgate here adds, " if he shall continue knocking." Though this is not in the Greek, yet it is indispensable that it should be un derstood in order to the sense. Knocking once would not denote importunity, but it was because he continutd knocking. 1i Hia importunity. His troublesome perseverance; lus continuing to disturb the man, and refusing to take any deni:iJ The word impor'vntiy denotes pers«verance in ap. ul-»jrtct, with

will not rise and give him because he is his friend, yet because of his importunity " he will rise and give him as many as he needelh.

9 And I say unto you, Ask, ' and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

10 For every one that asketh rcceiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.

11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ax/c a lish, will he for a fish give him a serpent 1

12 Or if ho shall ask an egg, will he offer ' him a scorpion 1

13 If yo then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to tlicm that ask him!

14 And * he was casting out a

out any regard to time, place, or circumstances— an improper perseverance. By this th(! man was inilucnced. Rather than L)C disturbed, lie would rise and (rive him wliat he asked. This is to be applied to God in no otlier sense tiian ihat he oficn hears prayers and grant.s blessings, even lotig after they appear to be unanswered or withheld. He does not i)romise to give blessings at once. He promises only that he will do it; OT will aji.iwer prayer. But he often causes his people long to wait. He tries their failli. lie leaves them to persevere for months or years, until llicy feel enlirehj their dependerire on him; until they see that they can obtain the blessing in no other way; and nnlil they are prepared for it. Dftcn they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or ihcy would not value the blessing, or it may at Ihat time, not be best lor iheni to obtain it. Hut let n? ine despair. II ilie thing is for our gi ( and if it is proper that it should

devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered.

15 But some of them said. He casteth out devils through ' Beelzebub the chief of the devils.

17 But he, knowing * their thoughts, said unto them. Every / kingdom divided against itself is brought to desolation; and a house divided against a house, fallcth.

18 If Satan also be divided against himself, how shall his kingdom stand? because ye say tliat I cast out devils through Beelzebub.

19 And if I by IJeelzebub cast out devils, by whom do your sons cast l/icm out I therefore shall they be your judges.

20 But if I with the finger » of God cast out devils, no doubt the kingdom of God is come upon you.

be granted, God will give it. Let u.s first ask aright; let us see that our minds are in a proper state; let us feel our need of it; let us inquire whether God has promised such a blessing; and then let us persevere until God gives it. Again: men, when they ask any thing of God, often give over seeking. They go onre, and if it is not granted, they are discouraged. It is not so when we ask any thing of men. Then we persevere; we take no denial; we go again, and press tiie matter till wo obtam it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of

12. A scorpion? See Note, Luke.\. 19. The body of the white scorpion has a considerable resemblance in size and appearance to an egg; and the figure 13 used, therefore, wiih great beauty by our Lord.

21 When a strong man armed keepeth his palace, his goods are in peace:

22 But wlicm a stronger ° than he shall come upon him, and overcome him, lie taketh from him all his armour wherein he trusted, and divideth his spoils.

23 He that is not with me is against me: and he that gathereth not with me, scattercth.

24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out.

25 And when he cometh, he findeth it swept and garnished.

26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse * than the first.

27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed ' is the womd that bare thee, and the paps which thou hast sucked.

28 But he said, Yea, rather blessed '' are they that hear the word of God, and keep it.

29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and • 'here shall no

27, 28. A certain woman. One of the crowd. IT Blessed is the Komh, &,c. She •hought that the mother of such a person must be peculiarly happy, in having such a son. ^ Yea. Jesus admits that she \yas happy; that it was an honor to be his mother. ^Father blessed. &c. But he says that the chief happiness, the highest honor, was to obey the sign be given it, but the sign ol Jonas the prophet.

30 For as.lonas ^ was a sign unto the Ninevites, so sliall also the Son of man be to this generation.

31 The queen ^ of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here.

32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it for* they repented at the preaching of Jonas: and, behold, a greater than Jonas is here.

33 No ' man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in m.'.y see the light.

34 The-* light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light: but when thine eye is evil * thy body also is full of darkness.

35 Take heed, therefore, that the light which is in thee be not darkness.

36 If thy whole body therefore be full of light, ' having no part dark, the whole shall be full of light, as when ' the bright shining •" of a candle doth give thee light.

word of God, or to be his child. Com pared with this, all earthly distinctions and honors are as nothing. Man's greatest dignity is in keeping the holy coinmaiidinents of God, and being prepared for heaven.

37 And as he spake, a certain Pharisee besought iiim to dine with him: and he went in, and sat down to meat.

38 And ' when the Pharisee saw it, he marvelled tiiat he had not first washed before dinner.

39 And the Lord said unto hira,

37. And as he spake. While he was uddressing the people, and particularly while he was reproving that generation, and declaring its crimes. 11 A certain Pharisee. The Pharisee was one among others that was reproved by the discourse of Jesus. He therefore interrupted Christ, and invited him to go home with him. Tiu-re is little doubt that this was for the purpose of drawing him away from the people; thai he did it witli a malignant intention", perhaps with a design to confute Jesus in private, or to reprove him for thus condemning the whole nation as he did. He might have seen that those who attacked Jesus pulilicly were commonly unsuccessful, and he desired probably to encounter him more privately. 1i Besought him. Asked him. II To dine with him. The Jews, as well as the Greeks and Romans, had but two principal meals. Tiie first was a slight repast, and was taken about ten or eleven o'clock of our time, and consisted ciiiefly of fruit, milk, cheese, &.c. The second meal was partaken of about three o'clock, P. M., and was their principal meal. The Jirst is the one here intended. IT He vienl in. Though he knew the evil design of the Pharisee, yet he did not decline the invitation. He knew tiiat it might afford him an opportunity to do good. These two things are to be observed in regard to our Saviour's conduct in such matters: 1st. That he did not decline an inviiat'on to dine with a man, simply because he was a Pharisee, or because he was a wicked man. Hence he was charged with being gluttonous, and a friend of publicans and sinners. 2d. He seized upon all such oec-asions to do good. He never shrank from declaring the truth, a.id makmg llicm the means of spreading \he gospel. If Ciu-islians and Christian ministers wotihl follow the c.vanipic •ji the Saviour always, they would avoid \\l scandal, and might do even in such

the outside of the cup and the platter; but " your inward part is full of ravening and wickedness.

40 Ye fools, did not he that made that which is without make that which is within also]

places a vast amount of good. ^ Sat dou-n. Reclined at the table. See Note, Matt, xxiii. G.

38. Saw it. Saw that he sat immc diately down without washing. ^ Mar veiled. Wondered. Was amazed. It was so unusual, and in his view so improper. ^ Had not first washed. He wondered pariicularly, as he had hecn among a mixed multitude, and they esteemed the touch of such persons polluting. They never ate, therefore, without such washing. The origin of the custom of washing with so nmcli formality before they partook of their meals, was that they did not use as we do knives and forks, but used their hands only. Hence, as their hands would be often in a dish on the table, it was esteemed proper that they should be washed clean before eating. Nor was there impropriety in the thing itself, but the Pharisees made it a matter of ceremony; they placed no small part of their religion in such ce rcmoiiies; and it was rifiht, therefore, that our Lord should take occasion to reprove them for it. Compare Mark vii. 4.

39. See Matt, xxiii. 25. Ravening Robbery, plunder. Here it means thai the cup and platter were filled with what had been unjustly taken from others. Tbat is. they lived by their wickedness; their food was procured by dishonesty and extortion. This was a most terri ble charere; and as it was applied, among others, to the man who hod invited the Saviour to dine with h:m. i'. shows that nothing would prevent hia dealing fuithfiilly with the souls of men. Kven in the Pharisee's own house, and when expressly invited to partake of his hospitahty, he loved his soul so much, that he faithfully warned him of his crimes.

40. Yefooh. How tmwise and wick ed is your coiulnct! The word -dcnotea not only want of wisdom, but also wtek-

41 But " rather give alms ' of sucli tliinfrs as ye have; and, behold, all thintrs are clean unto you.

42 But woe '' unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.

for ' ye love the uppermost seats in the synagogues, and greetings in the markets.

44 Woe unto you, scribes and Pharisees, hypocrites I for ye are as '' graves which appear not, and the men that walk over Ihem are not aware of Ihem.

45 Then answered one of the lawyers, and said unto him, Masler,

xiii. 19; xiv. 9. Your conduct is not merely foolish, but it is a cloak for sin — designed to countenance wdckedness. ^ Did not he, &c. Did not God, who made the body, make also the soul? You Pharisees take great pains to cleanse the body, under a pretence of pleasing God. Did he not also make the mind, and is it not of as much importance that (hat should be pure, as that the body should?

41. Alms. Charity. Benefactions to the poor. IT Such things as ye have. Your property; though it has been gainsd unjustly; though you have lived by rapine, and have amassed wealth in an improper manner, yet since you have it, it is your duty to make the best of it, and do good. By giving to the poor, you may show your repentance of your (primes in amassing money in this manner. You may show that you disapprove of your former course of life, and are disposed henceforward to live honestly. If this be the meaning of this passage, then it shows what is the duty of those who have by unjust gains become wealthy, and who then are converted to God. It may not be possible for them in every case to make exact restitution to those whom they have injured. Thousands of instances they may have forgotten. Many persons whom they have injured may have died. But still they may show, by giving to others, that they do not think their gains acquired honestly, and'^hat they truly repijnt. They may devote their property to God, distribute it to the I)oor, or give it to send the gospel to the fceathen world. Thus may they show that they disapprove of their former conduct; and thus may be seen o:\a great principle of God's goven - ment, that good finally comes out of evil. T And behold, &c. Doing this will show that you are a true penitent, and the remainder of your property you will enjoy with a feeling that you have done your duty, and no longer be smitter with the consciousness of hoarding unjust gains. The object of the Saviout here seems to have been to bring the Pharisee to repentance. Repentance consists in sorrow for sin, and in forsaking it. This he endeavored to produce by showing him, 1st, the evil and hypocrisy of his conduct; and, 2d, by exhorting him to forsake his sins, and to show this by doing good. Thus doing, he would evince that the mi?id was clean as well as the body; the inside as well as the outside.

42. See Matt, xxiii. 23. IT Eue. This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell.

45. Laxoyers. Men learned in the law; but it is not known in what way the lawyers differed from the scribes, or whether they were Pharisees or Sadducees. IT Thus sayi7ig, thou, &c. He felt that the remarks of Jesus about loving the chief seats, &c., applied to them as well as to the Pharisees. His conscience told him that if they were to blame, he was, and he therefore applied the discourse to himself IT Reproachest. Accusest. Dost calumniate, or dost blame us, for we do the same things. — Sinners often consider faithfulness as reproach. They know not how to separate them. Jesus did not reproach or abuse them. He dealt faitblully with them; reproved them; told them the unvarnished truth. Suck faithfulness is rare; but when it is used

46 And he said, Woe unto you also, ye lawyers! for yc lade men with burdens grievous to be borne, and ye j'ourselves touch not the burdens " with one of your fingers.

47 Woe unto you! for ye build the?epulchres of the prophets, and I your fathers killed them. i

45 Truly ye bear witness that ye allow '' the deeds of your fathers: for they indeed killed thc:u, "^ and ye build their sepulchres.!

49 Therefore also said ihe wisdom of God, I will send them prophets and apostles, and some of, ihem they shall slay and persecute; 1

50 That the blood of all the prophets, which was shed from the

foundation o<"the world, may h\ re quired '' of this generation;

51 From the blood of Abel ' unto the blood of Zacharias, f which perished between the altar and the temple: Verily I say unto you, It shall be required of this generation.f

52 Woe unto you, lawyers! for ye have taken away the key of knowledge: * ye entered not in yourselves, and them that were entering in ye ' hindered.

53 And as he said these things unto them, the scribes and Pharisees began to urge /lim vehemently, and to provoke ' him to speak of many things;

54 Laying wait for him, and seeking to catch something out of

wo must expect that men will flinch, perliaps be enraged; and ihougii iheir consciences tell them they are guilty, still they will consider it as abuse.

49. The wisdom of God. By the wisdom of God, here, is undoubtedly meant the Saviour himself. What he immediately says is not written in the Old Testament. Jesus is called the word if God (John i. 1), because he is the medium by which God speaks, or makes his will known. lie is called the wisdom of God, because by him God makes his wisdom known in creation (Col. i. 13 — IS), and in redemption. God shows himself wise by what Jesus says and docs to redeem men. The same name IS given to him in 1 Cor. i. 30. Many have also thought that the IMessiah was referred to in the eighth chapter of Proverbs, under the name of wisdom. ^ I will send. &,c. 8cc Luke x. 3. Matt x. 16. Shall slay. Sec. Compare John xvi. 2. Acts vii..'.', 59. James v. 10. Acts.xii. 2;.xxii.!'. 2 Cor. xi. 24, 25. 2 Chron. xxxvi. l:j, 16.

52. Wo unto you, lawyers..*?ecNotc, Matt, xxiii. 13. If The keyofkiunvledge..\ key is made to open a lock or door. By their false interpretation of the Old Fcistament, (hey had taken away the true key of understanding it. They had hindered the people from understanding it aright. ' You endeavor to prevent the people also from understanding the scriptures respecting the Messiah; and those who were coming to me ye hindered.' If there be any sin of pecuUar magnitude, it is that of keeping the people in ignorance. And few men arc so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and embracing it as it is in Jesus.

53. To urge him vehemently. To press upon him violently. They were enraged against him. I'hev therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him. ^ Provoke him, &,c. Tiiis means that they put many questions to him about various matters, without giving him proper time to answer. ""1 hey proposed (jiicstions as fast as possible, and about as many things as possible, that they might get him in the hurry, to say somctJiing that would be wrong, that they might thus accuse him. Tbis was a remarkable instance of their cunning, malignuy, and unfairness.

51. Laying wait for htm. Or, rather, laying snares for liim. It means that thev rndenvored to entangle him m his his mouth, that thoy might accuse

IN " the mean time, when there were gathered together an innu-

talk; that they did as men do who atch birds — who lay snares, and dcr.eivc them, and take thcin unawares, t That they might accuse him. Before the sanhedrim, or great council of the nation, and thus secure his being put to death. From this we may learn, 1st. That faithful reproofs must be expected to excite opposition and hatred. Though the conscience may be roused, and may testify against the man that is reproved, yet that does not prevent his hating the reproof and the reprover. 2d. We see here the manner in which wicked men will endeavor to escape the reproofs of conscience. Instead of repenting, they seek vengeance, and resolve to put the reprover to shame or to death. 3d. We see the exceeding malignity which men may have against the Lord Jesus. Well was it said that he was set for the fall of many in Israel, that thereby the thoughts of many hearts might be revealed! Men, now, are not by nature less opposed to Jesus than they were then. 4th. We see the wisdom, purity, and firmness, of the Saviour. To their souls he had been faithful. He had boldly reproved them for their sins. They sought his life. Multitudes of the artful and learned gathered around him to endeavor to draw out something of which they might accuse him. Yet in vain. Not a word fell from his lips of which they could accuse him. Every thing that he said was calm, mild, peaceful, wise, and lovely. Even his cunning and bitter adversaries were always confounded, and retired in shame and confusion. Here, surely, must have been something more than man. None but God manifest in the flesh could have Known all their designs, seen all their wickedness and their wiles, and escaped the cunning stratagems that were laid iir confound and entangle him in his CDnversation. 5th. The same infinitely wise Saviour can still meet and confound all his own enemies and those of his people, and deliver all his foUowsra. as he did himself, from all the merable multitude of people, inso much that they trode one upon another, he began to say unto hi.s disciples first of all, Beware ye of tho leaven of the Pharisees, which is hypocrisy.

snares laid by a wicked world to lead them to sin and death.

1. In the mea?i time. While he W£U discoursing with the scribes and Pharisees, as recorded in the last chapter. ^ A71 innumerable multitude. The original word is myriads, or ten thousands. It is used here to signify that there was a great crowd or collection of people, who were anxious to hear him. Multitudes of people were attracted to our Saviour's ministry; and it is worthy of remark that he never had more to hear him than when he was most faithful and severe in his reproofs of sinners. Men's consciences are on Ae side of the faithful reprover of their sins; and though they deeply feel the reproof, yet they will often still respect and hear him that reproves. H To his disciples first of all. This does not mean that his disciples wore, before all others, to avoid hypocrisy; but that this was the frst or chief thing of which they were to beware. The meaning is this: ' He said to his disciples. Above all things, beware,' &c. IT The leaven. See Note, Matt. xvi. C). IT Which is hypocrisy. See Note, Matt. vii. 5. Hypocrisy is like leaven, or yeast, because, 1st. It may exist without being immediately detected. Leaven mi.xed in flour is not known until it produces its effects. 2d. It is insinuating. Leaven will soon pervade the whole mass. So hypocrisy will, if undetected and unremoved, soon pervade all our exercises and fechngs. 3d. It is swelling. It puffs us up, and fills us with pride and vanity. No man is more proud than the hypocrite; and none is more odious to God. When Jesus cautions them to beware of this, he means that they should be cautious about imbibing their spirit, and becoming like them. The religion of Jesus is one of sincerity, of humihty, of an entire want of disguise. The humblest man is the best Christian; and he who has the least disguise about any thinf;, ia most hke his master.

2 For » there is nothing covered tbat shall not be revealed; neither hid, that shall not be known.

3 'riicroforo whatsoever ye have spoken in darluiess shall be heard in the light; and that which yo have spolccn in the ear, in closets, shall be proclaimed upon the housetops.

4 And 1 say unto you, my * friends. ' Be not afraid of them that kill the body, and alter that have no more that tiiey can do.

5 But I will forewarn you whom ye shall fear: Fear him which, after he hath killed, hath ])ower to cast into hell; yea, I say unto you, Fear him.

6 Are not five sparrows sold for two farthings ] ' and not one of them is forgotten before God:

7 But even the very hairs of your head are all numbered. Fear not, therefore: ye are of more value than many sparrows.

8 Also I say unto you, "* Whosoever shall confess me before men,

12. One of the comparty. Oneoillic multitude. lie had probably had a dispute with his brother, supposing that his iiroihcr had rehised to do him justice. Conceiving tiiat Jesus had power over the people — that what he said must bo pcrforinod — he endeavored to secure hiiu on his side of the dispute, and gain liis point. From the parallel whidi follows, it would appoiir that this man had no juxt claim on the inheritance, but was inihienccd by covetousness. B(!- eidcs, if he hud any \\\A claim, it might have been secured liy the laws of the land. IT Speak to mi/ brother. Command my brother. ^ Divide the inheritance. An inheritance is the property whicn is left by a father lo his children. Among the Jews the older brother had two shares, or twice as much as any

i) But he that denieth; me before men, shall be denied before the angels » of (lod.

10 And whosoever shall speak a word against the vSon of man, it shall be forgiven him: but unto him that blasphemetli against the Holy Ghost, it shall not ^ be forgiven.

1 1 And when they bring you unto the synagogues, and unto magistrates and powers, take ' ye no thought how or what thing ye shall answer, or what ye shall say:

12 For the Holy Ghost shall teach ■* you in the same hour what ye ought to say.

13 And one of the company said unto him. Master, speak to my brother, that he divide the inheritance with me.*

II And he said unto him, Man, who made me a judge or a divider over you T

11. Whomademe ajud^et It is not my business to settle controversies of this kind. They are to be settled by the magistrate. Jesus came for another purpose — to preach the gospel, and so bring men to a willingness to do right. Civil alTairs are lo be left to the magistrate. There is no doubt that J(^- sus could have told him which was riyht in this case; bi t then it would have been interfering with the pri)i)er olhcc of the magistrates; it might have led him into controversy with the Jews; and it was besides evidently apart Iroin the proper business of his lite. We may remark, also, thai tlie appropriate business of the ministers of the gospel is to attend tosiiiritual concerns, 'riiev should have liille to do with the tempo ral matters of the people. If they can persuade men to be reconciled, it it li) And he said unlo them, Take heed and beware of covetousness; " for a man's life * consisteth not in the abundance of the things which he possesseth.

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

right; but they have no power to take the place of a magistrate and settle conlentions in a legal way.

15. Beware of covetousness. One of these brothers, no doubt, was guilty of this sin; and our Saviour, as was his custom, look occasion to warn his disciples of its danger. Covetousness. An unlawful desire of the property of another; also, a desire of gain, and riches, beyond what is necessary for our wants. It is a violation of the tenth commandment (Ex. xx. 17), and is expressly called idolatry. Col. iii. 5. Compare, also, Eph. v. 3, and Heb. xiii. 5. ^ A man's life. The word life is sometimes taken in the sense of happiness or felicity; and some have supposed this to be the meaning here, and that Jesus meant to say that a man's comfort does not depend on affluence — i. e,, on more than is necessary for his daily wants. But this meaning does not suit the parable following, which is designed to show that property will not lengthen out a man's life, and therefore is not too ardently to be sought, and is of little value. The word life, therefore, is to be taken lileraUt/. 1!^ Consisteth not. Rather dependeth not on his possessions. His possessions will not prolong it. The passage, then, means: be not anxious about obtaining wealth; for however much you obtain, it will not prolong your life. Thai depends on the will ol God, and it requires a different preparation from wealth, to be ready to meet him. This sentiment he proceeds to illustrate by a beautiful parable.

16. A parable. See Note, Matt. xiii. 3. ^Plentifully. His land was fertile, and produced even beyond his expectations, and beyond what he had provided for.

17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits 1

18 And he said, This will 'I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

19 And I will say tci ray souj,

Riches increase thought and perplexity. Indeed this is almost their only effect, to engross the thoughts and steal the heart away from better things, in order to take care of the useless wealth. IT No room. Every thing was full. IT To bestow. To place, to hoard, to collect. 'i My fruits. Our vf or A fruits, \s not applied to grai?i. But the Greek word is applied to all the produce of the earth, not only fruit, but also grain. This is hkewise the old meaning of the Enghsh word, especially in the plural number.

18. I will pull down my barns. The word barns, here, properly means granaries, or places exclusively designed to put wheat, barley, &c. I'hey were commonly made, by the ancients, under ground, where grain could be kept a long time, more safe from thieves and from vermin. If it be asked why he did not let the old ones remain, and build new ones, it may be answered that it would be easier to enlarge those already excavated in the earth than to dig new ones.

19. Much goods. Much property Enough to last a long while, so that there is no need of anxiety or labor. '!' Take thine case. Be free from care, about the future. Have no anxiety about provision for want. ^ Eat, drink, aTtd be merry. This was just the doctrine ot the ancient Epicureans and Atheists. And it is, alas! too often the doctrine of those who are rich. They think that all that is valuable in life is to eat, and drink, and be cheerful, or merry. Hence their chief anxiety is to obtain the luxuries of all the world; to secure the productions of every chme at any expense; and to be distinguished for splendid repasts and luxurious living. What a portion is this for an immortal soul I What folly to think that all that a man hves for is to satisfy his sensual appetites; to forget that he has an intellect to be

Soul, " tlion hast much goods laid up for many /ears; take thine ease, eat, * drink, and be merry.

20 But (jiod said unto him, Thou fool! this nigrht ' thy ' soul shall be required of tlice: then whose shall those thinors be, wliich thou hast provided 1 **

21 So is he that laycth up treasure for himself, 'and is not rich-'^ tcward God.

22 And he said unto his disciples, Therefore I say unto you, Take

20. Thou fool. If tlierc is any supreme folly, it is tlii.s. As though riches could prolong the life, or avert for a moment the approach of pain and death. ^This night, &,c. What an awful sentence to a man who, as he thought, had got just ready to live and enjoy himself! In one single moment all hi.s hopes were blasted, and his soul summoned to the bar of his long-forgotten God. 8o, many are surprised as suddenly, and as unprepared. They are snatched from their pleasures, and hurried to a world where IS no ])leasure, and where all tiieir wealth cannot purchase one moment's ease from the gnawings of the worm that never dic.i. H Shall he required of thee. Thou shalt be required to go to God, to die, and to give up your account. If Thf7i whose, &LC. Whose they may be is of little consequence to the man (hat lost his soul to gain them. But Uiey are often left to heirs that dissipate them much sooner than the father procured them, and thus they secure their ruin as well as his own. See Ps. xvii. 14.

21. So is he. This is the portion, or the doom, &,c. H Ijayeth up treasure for himself. Acquires riches for his own use — for himself. This is the characteristic of the covetous man. It is all for himself. His plans ter'ninate here. He lives only for himself and acts only with regard to his own interest. ^ Jiichtotnards God. Uah no inheritance in the kingdom of Gid — no riches laid up in heaven. His aflections are all on the Rorld and he has none for God.

' no thought for your life, what ye shall eat; neither for the body, what ye shall put on.

23 The life is more than meat, and the body is more than raiment.

24 Consider the ravens: * for they neither sow nor reap; which neither have store-house nor barn; and God feedeth them. How much more arc ye better than the fowls 1

25 And which of you with taking thought can add to his stature one cubit 1

From this instructive parable we learn: 1st. That wicked men are often signally prospered — their ground brings forth plentifully. God gives them their desire, but sends leanness into their souls. 2d. That riches bring with them always an increasing load of cares and anxieties. 3d. That they steal away the affections from God — are sly, insinuatinn;, and dangerous, to the soul. 4th. Tiiat the anxiety of a covetous man is not what good he may do with his wealth, but where he may hoard it, and keep it secure from doing any good. 5ih. That riches cannot secure their haughty owners from the grave. Death will cume upon them suddenly, unexpectedly, awfully. In the very midst of the brightest anticipations— in a moment — in the twinkling of an eye — it may come, and all his wealth cannot alleviate one pang, or drive away one fear, or prolong one moment of his life. Cih. That the man who is trusting to his riches in this maimer, is a fool in the sight of God. Soon, also, he will be a fool in his own sight, and will go to hell with the consciousness that his lil'e has been one of eminent folly. 7th. That the path of true wisdom is to seek first the kingdom of God, and to be ready to die; and then h matters little what is our portion here, or how suddenly or soon we are called away to meet our judge. If our affections tiro not fixed on our riches, we shall leave them without regret. If our treasures are laid up in heaven, death will he but going home, and happy will be that mo ment when we are called to our rest

26 If ye tlu-n be not able to do that thing- which is least, why take ye thoiit^ht for the rosf?

27 Cons-ider the lilies, how they grow; they toil not, they spin not: and yet I say unto you, that Solomon in all his glory was not arrayed like one of these.

28 If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven, how much more wiU lie cluihe you, O ye of little faith!

29 And seek not ye what ye shall eat, or what ye shall drink, ' neither be ye of doubtful mind.

30 For all these things do the nations of the world seek after: and

32. Little flock. Our Saviour often represents himself as a shepherd, and his followers as a flock, or as sheep. The figure was beautiful. In Judea it was a common employment to attend flocks. The shepherd was with them, defended them, provided for them, led them to green pastures and beside still waters. In all these things, Jesus was and is eminently the Good Shepherd. His flock was small. Few really followed him, compared with the multitude who refused to love him. But though small in number, they were not to fear. God was their Friend. He would provide for them. It was his purpose to give them the kingdom, and they had nothing to fear. See Matt. vi. 19 — 21.

33. Sell that ye have. Sell your property. Exchange it for that which ye can use in distributing charity. This was the condition of their being disciples. Their property they gave up; they forsook it, or they put it into common stock, for the sake of giving alms to the poor. A.cts ii. 44; iv. 32. John xii. 6. Acts V. 2. IT Bags which teajc not old. The word bags, here, means purses, or the bags attached to their girdles, in which they carried their money. See Notes, Matt. v. 38. By bags which wax not old, Jesus means that we should lay up treasure in heaven; tint our aim should be to be prepared to enter there, where your Father knoweth that ye have need of these things.