Notes on the Old and New Testaments

31 But " rather see* ye the kingdom of God; and all '' these things shall be added unto jou.

32 Fear not, little flock; ' for it is your Father's good pleasure to give you the kingdom.**

33 Sell ' that ye have, and give alms: provide yourselves bags which wax not old, a treasure ^ in the heavens that faiieth not, where no thief approacheth, neither moth corrupteth.

34 For where your treasure is there will your heart be also.

35 Let * your loins be girded

all our wants will be for ever provided for. Purses, here, grow old and useless. Wealth takes to itself wings. Riches are easily scattered, or we must soon leave them; but that wealth which is iu heaven abides for ever. It never is corrupted; never flies away; never is to be left. IT Wax. This word is from an old Saxon word, and in the Bible means to grow.

35. Let your loins, &c. This alludes to the ancient manner of dress. They wore a long flowing robe as their outei garment. See Notes, Matt. v. 3S — 41. When they labored, or walked, or ran, it was necessary to gird or tie this up by a sash or girdle about the body, that it might not impede their progress. Hence, to gird up the loins means to be ready, be active, be diligent. Compare 2 Kings iv. 29, ix. 1; Jer. i. 17; Acts xii. 8. IT Your lights hurriing. This expresses the same meaning. Be ready at all times to leave the world and enter into rest, when your Lord shall call you. Let every obstacle be out of the way; every earthly care be removed and be prepared to follow him into his rest. Servants were expected to be ready for the coming of their Lord. If in the night, they were expected ic keep their fights trimmed?nd burning This expression refers to the duty ol servants,.vLcn ihsir ma.>ier %fds twav

36 And ye yoursel-'es like unto men that wait for their lord, when he will return from the wedding; that, when he cometh and knockeih, they may open unto him immediately.

37 Blessed " art those servants whom the lord, when he cometh, shall find watching: verily I say unto you, that he shall gird liira self, and make them to sit down to meat, and will come forth and serve

33 And if he shall come in the second watch, or come in the third watch, and find them so, blessed are those servants.

39 And this know, that if the good man of the house had known what hour the thief * would come, he would have watched, and not have suffered his house to be broken through.

'10 Be ye therefore ready ' also: for the Son of man cometh at an hour when ye think not.

and when he would return from a wedding, as they knew not the hour, tliey were to be foriiinually ready. Compare Notes on Matt. xxv. So we, as we know not the hour when God shall call us, should be always ready to die.

37. Sliall gird himself. Shall take the place of tiie servant himself. Servants who waited on the table were firdcd in the manner described above. Shall make them sit, &,c. Shall place them at his table, and feast them. This evidently means that if we are faithful to Christ, and are ready to mee' him when ho returns, he will receive us into heaven, will admit us toall its blessiinjs. and make us happy there — asif Aesliould serve us and minister to our wants. It will be iL«! if a master, instead of sitting down at the table himself, should place his faithful servants there, and be hiniiclf the servant. This shows the exeeeding kindness and condescension of our Lord. For us, poor and guilty sinners, he denied himself, took the form 8*

41 Then Peter said unto him, Lord, speakest thou this parable unto us, or even to all 1

42 And the Lord said. Who then is that faithful and wise steward, ■* wiioni his lord shall make ruler over his household, to give them their portion of meat in due season 1

43 Blessed ' is that servant whom his lord, when he cometh shall find so doing.

44 Of a truth I say unto you, that he will make him ruler over all that he hath.

45 But and if that servant say in his heart, My lord dolaycth his coming; and shall begin to beat ^ the men-servants and maidens, and to eat and drink, and to be drunken;

46 The lord of that servant will come in a day when he lookcth not for him, and at an hour when he is not aware, and will ' cut him in sunder, ^ and will appoint him his portion with the unbelievers.

47 And that servant which "

of a servant, (Phil. ii. 7), and ministered to our wants. In our nature he has wrought out salvation; and has done it in one of the humblest conditions of the children of men. How should our bosoms burn with gratitude to him, and how should U'e be willing to serve one another! See Notes on John, xiii. 1 —17.

47. Whichknew his Lord's will. Who knew wliat his master wished him to d.>. He that knows what God c<.m mands and requires. ^ Many si noes Sliall be severely and justly punished. They who have many iirivilegcs; who are often warned; who nave the gospel, and do not repent and believe, and do good works, shall be far more severely pu pitched than others. They who are early taught in Sunday schools, or by pious parents, or in other ways, and grow up in sin and inipeiiiteiiee, will have much more to answer fur than they who have no such privileges.

knew hiu lord's will, and prepajred not himself, neither did according to his will, shall be beaten " with many tfripes:

48 But he * that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For ' imto whomsoever much is given, of him shall be much required: and to whom men have •* commi.ted much, of him they will ask the more.

Thny will justly suffer more than almost any other class of mankind.

48. Few stripes. The Jews did not inflict more than forty stripes for one offence. Deut. xxv. 3. For smaller offences tney mflicted only four, five, six, (Stc, according to the nature of the crime. In allusion to this our Lord says that he that knew not — that is, he who had comparatively little knowledge — shall suffer a punishment proportionally light. He refers, doubtless, to those who have fewer opportunities, smaller gifts, or more ignorant or fewer teachers. ^ Much is given. They who have much committed to their disposal, as stewards, &c. See the Parable of the Talents, in Matt. xxv. 14 — 30.

49. I am come, &c. The result of my coming shall be that there will bo divisions and contentions. He does not mean that he came/or that purpose, or that he sought and desired it; but that, such was the state of the human heart, such the opposition of men to the truth, that that would be the effect of his coming. See Matt. x. 34. IT Fire. Fire, here, is the emblem of discord and contention, and consequently of calamities. Thus it is used in Ps. Ixvi. 12; Isa. xLii. 2. IT And what will I, &c. This passage might be better expressed in this manier: ' And what would I, but that I were kindled. Since it is necessary Ln- the advancement of religion that such divisions should take place; since the gospel cannot be established wiih- 3ut conflicts, and strifes, and hatreds; I am even desirous that they should come. Since the greatest blessing of mankind must be attended with such ■iihappy divisions, I am willing, nay, ]

earth; and wliat will I if it be already kindled?

50 But I have a baptism to be baptized with; and liow am I ' straitened till it be accomplished!

51 Suppose ' ye that I am come to give peace on earth? I tell you, Nay; but rather division:

5-2 For from henceforth there shall be five in one house divided, three against two, and two against three.

53 The father /shall be divided

desirous, that they should come.' He did not wish evil in itself; but, as it was the occasion of good, he was desirous that, if it must take place, it should take place soon. From this we learn, 1st. That the promotion of religion may be expected to produce many contests, and bitter feelings. 2d. That the heart of man must be exceedingly wicked, or it would not oppose a work like the Christian religion. 3d. That though God cannot look on evil with approbation, yet, for the sake of the benefit which may grow out of it, he is willing to permit it, and suffer it to oome into the world.

50. A baptism. See Matt. xx. 22. IT Am I straitened. How do I earnestly desire that it were passed! Since these sufferings 7nMs< be endured, how anxious am I that the time should come! Such were the feeUngs of the Redeemer, in view of his approaching dying hour. We may learn from it, 1st. That it is not improper to feel deeply at the pros pect of dying. It is a sad, awful, terrible event; and it is impossible that we should look at it aright without feeling — scarcely without trembling. 2d. It is not improper to desire that the time should come, and that the day of oui release should draw nigh. To the Christian, death is but the entrance to life; and since the pains of death must be endured, «nd since they lead to heaven, it matters httle how soon he passes through these sorrows, and rises to hie eternal rest.

54 — 57. See Notes, Matt. xvi. 2, 3. t South Wind. To the south and southwest of Judea were situated Ara

against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law.

51 And he said also to the people. When " ye see a cloud rise out of the west, straightway ye say, There rometh a shower: and so it is.

55 And when ye see the south wind hlow, ye say. There will be heat: and it cometh to pass.

56 Ye hypocrites! ye can discern tiie face of the sky, and of the 3arth: but how is it that ye do not discern this time 1

bia, Egypt, and Ethiopia, all warm or hot regions, and consequently the air that came from those quarters was greatly heated. ^ This time. You see a cloud rise, and ])redict a shower; a south wind, and expect heat. These are regular events. So you see my miracles; you hear my preaching; you have the predictions of me in the prophets; why do you not, in like manner, jnfer that this is the time when the Messiah should appear? 58, 59. See Notes, Matt. v. 25, 26.

1. Therh were jiresent. Or some came to him who told him. If Al that reason. At that time, that is, the time mentioned in the last chapter. At what period of our Lord's ministry this was. It is not easy to determine. ^ Some that told him. This was doubtless an event of recent occurrence. Jesus, it is probable, had not before heard of it. Why they told Jesus of it, can only be a matter of conjecture. It mipht be from the desire to pet him to express an opinion respecting tin; conduct of Pilate, and thus to involve him in difficulty with the reigning powers of Judea. It might be as a mere matter of news. But from the aftswer of Je.'sns, it would lupear that theif supposed that the Galileans deserved it, and that they meant to pi\<'.i a. iudgment on the character of tbowi me^- -n hing of which they wer<?

57 Yea, and why even of *• your selves judge ye not what is right 1

58 When ' thou goest with thine adversary to the magistrate, us thou art in '' the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison.

59 I tell thee, thou shall not depart thence, till thou hast paid the very ' last mite.

THERE were present at that season some that told him of the • Galileans, whose blood Pilate had mingled / with their sacrifices. 2 And Jesus answering, said

exceedingly fond. The answer of Jesus is areproof of their habit of hastily judging the character of others. IT Galileans. People who lived in Galilee. See Note on Matt. ii. 22. They were not under the jurisdiction of Pilate, but of Herod. The Galileans, in the time of Christ, were very wicked. H Whose blood Pilate had minirled, &c. That is, while they were sacrificing at Jerusalem, Pilate came suddenly upon them, and slew them, and their blood was mingled with the blood of the animals that they were slaying for sacrilice. It does not mean that Pilate offered their blood in sacrifice, but only that as they were sacrificing, he slew them. The fact is not mentioned by Josephus, and nothing more is known of it than what is here recorded. We learn, however, from Josephus, that the Galileans were very wicked; that they were much disposeo to broils and seditions. It appears, also, i that Pilate and Herod had a quarrel i with each other (Luke xxiii. 12), and it I is not improbable that Pilate might feel a particular eimiitv tr the suiijocis of I Herod. It is hkely Inat the (iaiileans ' excited some tumult in the temple, and ' that Pilate took occasion to come sud- ' denly upon them, and show his opposition to them and Herod, by slaying them. ^'Pilate. The lioman goveriior I of Judea. Note Matt, xxvii. 2. I 2, 3. Suppose yc, vtc. From this I answer, it would appear that they oup unto them, Suppoao ye that these Galileans were sinners above all the Galileans, because they suffered such things 1 posed that the fact that these men had been slain in that manner, proved that they were very great sinners. H 1 tell you, Nay. Jesus assured them that it was not right to draw sucii a conclusion respecting these men. The fact that men come to a sudden and violent death is not proof that they are peculiarly wicked. TT Except ye repent. Except you forsake your sins, and turn to Cod. Jesus took occasion, contrary to their expectation, to make a practical use of that fact, and to warn them of their danger. He never suffered a suitable occasion to pass without warning the wicked, and entreating men to forsake their evil ways. The subject of religion was always present to his mind. He introduced it easily, freely, fully. In this, he showed his love for the souls of men; and in this, he set us an example, that we should walk in his steps. ^ Ye shall all likewise perish. You shall all be destroyed in a similar manner. Here he had reference, no doubt, to the calamities that were coming upon them, when thousands of the people perished. Perhaps there was never any reproof more delicate, and yet more severe than this. They came to him, believing that these men who had perished were peculiarly wicked. Jesus did not tell them that they were as bad as the Galileans, but he left them to infer it — for if they did not repent, they must soon likewise be destroyed. This was remarkably fulfilled. Many of the Jews were slain in the temple; many while oflering sacrifice; thousands perished in a way very similar to the Galileans. Comp. Notes on Matt, x.xiv. From this account of the Galileans we may learn (1.) That men are very prone to infer when any great calamity happens to others, that they are peculiarly guilty. See the book of Job, and the reasonings of his three "frie7ids." (2.) That that conclusion is erroneous in the »vay in which it is usually drawn. If we see a man bloated, and haggard, and poor, who is in the habit of intoxi-,;ation, we may infer properly that he 0 «!uiliy, and that God hates his sm,

3 I tell you, Naj: but except ye repent," ye shall all ikewise perish.

4 Or those ei<jhteen, upon whom the tower in Siloam fell, and slew

and punishes it. So we may infer of the effects of licentiousness. But we should not thus infer when a man's house is burnt down, or when his children die, or when he is visited with a loss of health. Nor should we infer it of the nations that are afflicted with famine, or the plague, or with the ravages of war. Nor should we infer il when a man is killed by lightning, or when he perishes by the blowing up of a steamboat. They may be far more virtuous than many that live. (3.) This is not a world of retribution. Good and evil are mingled; the good and the bad suffer, and all are exposed here to calamity. (4.) There is another world — a future state — a world where the good shall be happy and the wicked punished. There all that is irregular on earth v/ill be regulated; all that appears unequal will be made equal; all that is chaotic will be reduced to order. (5.) When men are disposed to speak about the great guilt of others, and the calamities that come upon them, they should inquire about themselves. What is their character? What is their condition? It may be that they are in quite as much danger of perishing as those are whom they regard as so wicked. (6.) We MUST REPENT. We must ALL repent or we shall perish. No matter what befalls others, we are sinners; we are to die; lee shall be lost unless we repent. Let us then think of ourselves rather tha.noiolhers;and when we hear of any signal calamity happening to others, let us remember that there is calamity in another world as well as here; and that while our fellow sinners are exposed to trials here, we may be exposed to more awful woes there. Wo there is eternal • here, a calamity like that produced by a falling tower, is soon over.

4. Or those eighteen. Jesus himself adds another similar case, to warn thern — a case which had probably occurred not long before, and wluch it is hkely they judged in the same manner. IT Upon whom the tower in Siloam fell. The fountain of Siloam was situated at the fool of mount Zion. Near to.his

Jiem, think y e that they were ' sinners above all men that dwelt in Jerusalem 1

5 I tell you, Nay: but except ye repent, ye shall all likewise perish.

(i Ho spake also this parable: A "certain man had a fig-tree planted in his vineyard; and he came and Bought * fruit thereon, and found none.

7 Then said he unto the dresser of his vineyard. Behold, these three

was formerly a garden, called the king's garden, surrounded by a wall. Neh. ii. 13. From this fountain two streams were carried to two pools, called tiie upper and lower pools. Compare Notes on Isa. vii.:?; xxii. 9. John i.\. 7. For what purpose this tower in Siloam was erected is unknown. It might have been for guarding the place, and for keeping watch. Such towers were common on the walls, and in the neighborhood of a city, and it is not improbable that such a tower might iiave been erected near this fountain. In times of war it was necessary to guard this fountain, as it was from this mainly that the city was supplied with water. What was the occasion of its fall is unknown. It probably occurred at about the time of the Saviour. See Notes on Isa. vii. 3.

5. / tdl you, Nay. It is improper to suppose that those on whom heavy judgments fall in this world are the worst of men. This is not a world of retribution. Often the most wicked are suffered to prosper here, and their punishrnent reserved for another, world, while the righteous arc called to suffer much, and appear to be under the sore displeasure of God. Pe. Ix.xiii. Tiiis only we know, that the wicked shall not altoays escape; that God is just; and that none who do suffer here, or hereafter, suffer more than they richly deserve.

6. This parable. See Matt. xiii. 3. T Vineyard. A place where vines were planted. It was not common to plant fig-trees in them, but our Lord represents it as liaving been sometimes done.

years I come seeking fntit on tliis fig-tree, and find none: cut it down: ' why ctimbereth it the ground?

8 And he answering said unto him. Lord, let it alone "* this year also, till I shall dig about it, and dung it:

9 And if it bear fruit, well.• and if not, then after that ' thou shalt cut it down.

10 And he was teaching in one

vines, and take care of his vineyard. IT Tbrse three years. These words are not to be referred to the time which Christ had been preaching the gospel, as if he meant to specify tbe exact period. They mean, as applicable to the vineyard, that the owner had been a long time expecting fruit on the tree. For three successive years he had been disappointed. In his view it was long enough to show that the tree was barren, and would yield no fruit, and that, therefore, it should be cut down. If Win, cumbereth it the ground t The word cumber here means to render barren, or sitrile. By taking up the juices of the earth, this useless tree rendered the ground sterile, and prevented the growth of the neighboring vines. It was not merely useless, but was doing mischief, — which may be said of all sinners, and all hypocritical professors of reh gion.

This parable is to be taken in con ne.xion with what goes before, and with our Saviour's calling the Jewish nation to repentance. It was spoken to illus trate the dealings of God with them, and their own wickedness under all his kindness. And we may understand the different parts of the parable as designed to represent, 1st. God, by the man who had the vineyard. '2d. The vineyard as the Jewish people. 3d. The coming of the owner for fruit, the desire of God that they should produce good works. 4th. The barrenness of the tree, the wickedness of the people. 5lh. The dresser was perhaps intended to denote the Saviour, and the other messengers of God pleading that (iod would spare the Jews, and save them from their cnciuies that stood read to destroy

11 And, behold, there was a woman which had a spirit of infirmity * eighteen years, and was bowed together, and noukl in no wise lift up herself.

12 And when Jesus saw her, he

called her to him, and said unto her,

Woman, thou ' art loosed from them, as soon as God should permit. 6th. His waiting;, denotes tiie delay of vengeance to give them an opportunity of repentance. And, 7th. The remark of the dresser, that he might then cut it down, denotes the acquiescence of all, in the belief that such a heavy judgment would be just.

We may also remark, that GoJ treats sinners so now; that he spares them long; that he gives them opportunities of repentance; that many live but to cumber the ground; that they are not only useless to the church, but pernicious to the world; that in due time, when they are fairly tried, they shall be cut down; and that all the universe will bow to the awful decree of God, and say that their damnation is just.

11. A spirit of injinniti/. Was infirm, or v/as weak, and afflicted. This was produced by Satan, ver. Ifi. IT Eighteen years. This affliction had continued a long time. This shows that the miracle was real, that the disease was not feigned. Though thus afflicted, yet, t seems she was regular i)i attending ne worship of God in the synagogue.

There, in the sanctuary, is the place where the afflicted find consolation; and there it was that the Saviour met her, and restored her to health. It is in the sanctuary, and on the sabbath also, that he commonly meets his people, and gives them the joys of his salvation.

12. Than art loosed. This was a remarkable declaration. It does not appear that the woman applied to him for a cure. Yet Jesus addressed her, and j the disease departed. How clear would! be such evidence that he was the!\Ies- 6iah! And how mighty the power of him that by a word could restore her to health!

13 And ' he laid his hands on her: and immediately she was made straight, and glorified God.

11 And the ruler of the synagogue answered with indignation, because that Jesus had healed '' on the sabbath-day, and said unto the people. There ' are six days in which men ought to work: in them

Gave thanks to him for healing her. They who are restored to health from sickness, owe it to God; and they should give their spared lives to his service, and render praise to him that he has spared them.

14. Answerpd v;ilh irtdignation, 6ecause, &c. He considered this a violation of the sabbath, doing work contrary to the fourth commandment. If he had reasoned aright, he would have seen that he who could have performed such a miracle, could not be a violatoi of the law of God. From this conduct of the ruler, we learn, 1st. That men are often opposed to good being done, because it is not done I'.t fheir own way, and according to their own views. 2d. That they are more apt to look at what they consider a violation of the law in others, than at the good which others may do. 3d. That this opposition is manifested not only against those who do good, but also against tl\ose who are benefited. The ruler of this synagogue seemed particularly indignant that tha people would come to Chiist to be healed. 4ih. That this conduct is the result of envy. In this case it was rather hatred that the people should follow Christ, instead of tlie Jewish rulers, than any real regard to religion. 5th That opposition to the work of Jesus, often puts on the appearance of great professed regard for religion. Many men oppose conversions, revivals, missions, Bible societies, and Sundayschools — strange as it may seem — -from professed regard to thepurtti/ of religion. They, like the ruler here, have formed their notions of religion as consisting in something very different from doing good, and they oppose those who are attempting to spread the gospel throuyh out the world.

therefore come and be healed, and not on the sabbath-day.

15 The Lord then answered him, and said, T/iuu hypocrite! " doth not each one of you on the sabbath loose '' his ox or his ass from tlie stall, and lead him away to watering]

IG And ought not this woman, being a daughter ' of Abraham, whom Satan hath bound, lo these eighteen years, be loosed from this bond on the sabbath-day 1

17 And when he had said these things, all his adversaries were ashamed: '' and all the people rejoiced for all the ' glorious things tliat were done by him.

me for an action, and yet allow one exactly similar. You condemn me for doing to a woman wliat you do lo a beast. To her I iiavc done good on the sabbath, you provide for your cattle, and yet blame me for working a miracle. ^ Stall. A place where cattle are kept to be fed, and sheltered from the weather.

Ifi. A daughter of Abraham. A descendant of Abraham. Compare Matt, i. 1. She was therefore a Jewess; and the ruler of the synagogue, professing a peculiar regard for the Jewish people, considering them as peculiarly favored of God, should have rejoiced that she was loosed from this infirnuiy. ^ W/iom Satan hath bound. Satan is the name given to the prince or leader of evil spirits, called also tiie devil, Beelzebub, and the old serpent. IVIatt. xii. 24. Rev. xii. 9; xx. 2. By his binding her, is meant that he had inflicted this disease upon her. It was not properly a possession of the devil — for that commonly produced derangement; but God had suffered him to afflict her in this manner — similar to the way in which he was permitted to try Job. Job i. 12; ii. G, 7. It is no more improhable that God would suHcr Satan to iiiHict pain, than that he would sutler a wicked man lo do il. Yet nothing is more common than for one man to be 'lie occasion of bringing on a disease in the kingdom of God like 1 and whereunto shall I resemble it''

19 It is like a grain of mustardseed, which a man took and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it.

20 And again he said, Whereunto shall I liken the kingdom of God]

21 It is like leaven, which a woman took and hid in three * measures of meal, till the whole was leavened.

22 And he went through the cities and villages, teaching, and journeying toward Jerusalem.

another, which may terminate only with the life. He that seduces a virtu ous man, and leads him to intemperance; or he that wounds him, or strikes him; may disable him as much as Satan did this woman. If God permits it in one case, he may for the same reason in another.

17. Adversaries. The ruler of the synagogue, and those who felt as he did. U All the people. The persons who attended the synagogue, and who had witnessed the miracle. It is to be remarked, 1st. That those who opposed Christ were chiefly the rulers. They had an interest in doing it. Tlieii popularity was at stake. They were afraid that he would draw off the people from them. 2d. The common people heard him gladly. Many of them believed in him. The condition of the |)oor. and of those in humble life, is by far the most favorable for religion, and most of the disciples of Jesus have been found there.

22. Cities and villasies. Chiefly of Galilee, and those whicli were between Gahlee and Jerusalem. ^ Teachins; and joHrneijin'T. This evinces the diligence of our Lord. Thouch on a journey, yet he remembered his work. He did not excuse himself on the plea that ho was in haste. Christians, and Chris

23 Then said one unto him, liord, are there few that he saved ] And he said unto them,

21 Strive ' to enter in at the strait gate: for ' many, I say unto you, will seek to enter in, and shall not be able.

iian ministers, should remember that when their Master travelled he did not conceal his character, or keep back the fact that he was a professor of religion, or think that he was then freed from obhgatioii to do pood.

23. Tlien said one. Who this was, does not appear. It is probable that he was not one of the disciples, but one of the Jews who came either to perplex him, or to involve him in a coiuroversy with the Pharisees. ^ Are there few that be saved? It was the prevalent opinion among the Jews that few would enter heaven. As but two of all the hosts that came out of Egj'pt entered mto the land of Canaan, so some of them maintained that a proportionally email number would enter into heaven. Lightfoot. On this subject the man wished the opinion of Jesus. It was a question of idle curiosity. The answer to it would have done httle good. It was far more important for the man to secure his own salvation than to indulge in such idle inquiries, and vain speculations. Our Lord, therefore, advised him as he does all — to strive to enter into heaven.

24. Strive. Literally, agonize. The Word is taken from the Grecian games. In their races, and wrestlings, and various athletic exercises, they strove, or agonized, or put forth all their powers to gain the victory. Thousands witnessed them. They were long trained for the conflict, and the honor of victory was one of the highest honors among the people. So Jesus says, that we should strive to enter in. And he means by it, that we should be diligent, be active, be pressing, that we should make this our first, and chief business to overcome our sinful propensities, and enter into heaven. This same figure, or allusion to the Grecian games, is often used in the New Testament. Notes 1 Cor. ix. 24—26. Phil. ii. 16. Fleb. xii. 1. IT Strait gate. See Note,

25 When ' once the master of the house is risen up, and hath shut "* to the door, and ye heg^in to stand without, and to knock at the door, saying;. Lord," Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are:

on Matt. vii. 13, 14. IT Will seek to en ter in. Many, in various ways, desire to i)e saved. They seek it, but do not agonize for it; and hence they are shut out. But a more probable meaning of this passage is that which refers this seeking to a time that shall be too late — to the time when the master has risen up, &.C. In this hfe, they neglect the concerns of religion, and are engaged about other things. At death, or at the judgment, they w^ll seek to enter in. But it will be too late. The door will be shut; and because they did not make religion the chief business of their life, they cannot then enter in If Shall not he able. This is not designed to affirm any thing respecting the inabihty of the sinner, provided he seeks in a proper time, and manner. It means, that at the time when many will seek — when the door is shut — they shall not be able then to enter in, agreeably to Matt. vii. 22. In the proper time, when the day of grace was lengthened out, they might have entered in. But there will be a time, when it will be too late. The day of mercy will be closed, and death will come, and the doors of heaven be barred against them. How important, then, to strive to enter in, while we have opportunity, and before it shall be too late!

25. When o7ice the master, &,c. The figure is taken from the conduct of a housekeeper, who is willing to see his friends, and who at the proper time keeps his doors open. But there is a proper time for closing them, when he will not see his guests. At night, it would be improper, and vain, to seek an entrance. The house would be shut. So there is a proper time to seek an entrance into heaven. But there wll be a time, when it will be too late. At death, the time will have passed by, and God will be no longer gracious to the sinner's soul.

26 Then shall ye begin to say,! see Abraham, and Isaac, and Jacob, We have eaten and drunk in thy I and all the prophets, in the kin<rpresence, and thou hast taught in dom of God, and you yourselves our streets. thrust out.

27 But " he shall say, I tell you, 29 And they '' shall come from [ know you not whence ye are; I the east, and from the west, and depart from me, all ye workers ' of from the north, and f ram the south.

28 There ' shall be weeping and gnashing of teeth, when ye shall

Matt. vii. 22, 23. To have eaten with one, is evidence of acquaintanceship, or friendship. So the sinner may allege that he was a professed follower of Jesus, and had some evidence that Jesus was his friend. There is no allusion here, however, to the sacrament. It is a figure taken from the customs of men, and means simply thai they had professed attachment, and perhaps supposed that Jesus was their friend. IT In thy presence. With thee — as one friend does with another. ^ Thou hast taught. Thou didst favor us, as though thou didst love us. Thou didst not turn away from us, and we did not drive thee away. All this is alleged as proof of friendship. It shows us, 1st. On how slight evidence men will suppose themselves ready to die. How slender is the preparation which even many professed friends of Jesus have, for death! How easily they are satisfied about their own piety! A profession cf religion, or attendance on the prcachaig of the word, or at the sacraments, or a decent external life, is all ihry have, and all they seek. With this they go quietly on to eternity — go to disappointment, wretchedness and wo! 2d. None of these things will avail in the day of judgment. It will be only real love to God. a real change of heart, and a life of piety, that can save the soul from death. And oh! how im])ortant it is, taat all search themselves and see what is the real foundation of their hope that they shall enter into heaven. This passage (vs. 23 — 27), may teach us the following things. (1.) That religion is the fir.st and most important thing to be attended to. (2.) That there is great danger that the mind will be turned away from personal relig'on by some speculative intiuiry. Hov* natural it is Vot,. IT. — 0 to ask whether many or few shall be saved! How interesting and important the inquiry seems! How wonderful it seems that the Lord Jesus did not answer the question! Why did he not, it may be asked. I answer, it may have been for one of two reasons. One might have been, that the man's mind would have been satisfied, and he might have gone away without any further concern. The other might have been, that if he had answered the questic^n the man might have entered at once into an argument to show that Jesus was wrong — and thus his mind might have been diverted from his own salva tion. At any rate, the answer would have done him no good. His business was plain and direct. Tt was to secure his own salvation, whether few or many were saved. In like manner now, men often start some speculative inquiry which they insist on having solved be fore they embrace the gospel. The mind is occupied by some metaphysical or abstruse subject, until life wears away, and it is too late to be saved. Man's first business is religion; and he should not allow his mind to be diverted from it by any reference to any speculative inquiry whatever. (3.) We should strive to be 3avcd. We should cigonize to enter in. We should doit (a'" because it is worth all the effort w liirh it will ever cost us; {h) because there

; sin, or the world, or our passions, or the fear of ridicule, to our bemg saved;(c

which shall be first, and there are first which shall be last.

31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

32 And he said unto them, Gn ye, and tell that fox, » Behold, I cast out devils, and I dc cures today and to-morrow, and the third day I shall be '' perfected.

Their coming to him in this manner would have the appearance of friendship, as if they had conjectured, or secretly learned, that it was Herod's intention to Ivill him. Their suggestion had much appearance of probability. Herod had killed John. He knew that Jesus made many disciples, and was drawing away many of the people. Herod was a wicked man, and he might be supposed to fear the presence of one who had so strong a resemblance to John, whom he had slain. It miglit seem probable therefore that ho intended to take the life of Jesus, and this might appear as a friendly hint to escape hmi. Yet it is more than possible, chat Herod might have sent these Pharisees to Jesus. Jesus was eminently popular, and Herod might not dare openly to put him to death. Yet he desired his removal, and for this purpose he sent these men, as if in a friendly way to advise him to retire. This VIS probably the reason why Jesus called him a fox. IT Herod. Herod.A.ntipas, a son of Herod the Great. He ruled over Galilee, and Perca, and wished Jesus to retire beyond these regions.

32. Tell that fox. A fo.x is an emblem of slyness, of cunning, and of artful mischief The word is also used to denote a dissembler. Herod was a wicked man, biU the particular thinf^ to which Jesus here alludes is not liis vice, but his aiiniing:, his artifce, in endeavoring to remove him out of his territory. He had endeavored to do it by stratagem — by sending these men who pretended great fricndshi]) for iiis life. If Behold I cast out devils. &.c. Announce to him the truth that I am working miracles in iiis territory, and that I shall continue to do it. I am not afraid of his art, or his enmity. I am engaged in my appropriate work, and shall continue to be as long as is proper, in spite of his arts, and his threats. ^ Today and to-mor-ow. A little time. It «*f>ins np.TP tr np. i!c;eri rot strictlv, but proverbially to denote a short space ot time. Let not Herod be uneasy. 1 am doing no evil. I am not violating the laws. I only cure the sick, &c. In a little time, this part of my work will be done, and I shall retire from hia dominions. ^'Thc third day. After a little time. Perhaps, however, he meant literalh/ that he would depart on the way to Jerusalem; that for two or three days more he should remain in the villages of Galilee, and then go on his way to Jerusalem. ^ / shall he perfected Rather, I shall have ended my course here; I shall have perfected what I purpose to do in Galilee. It does not refer to his personal perfection — for he was always perfect — but it means that he would have finished, or completed what he purposed to do, in the regions of Herod. It does not mean that lie would depart on that third day, but that he would have completed liis work, and would be ready then to go.

33. 1 must -walk, Si,c. I must remain here this short time. These three da<-'s, I must do cures here, and then I sh.ill depart, though not for fear of Herod, 't n'iU be because my lime will have come, and I shall go up to Jerusalem to die. If For it caiuiot he that a prophet should perish out of Jerusalem. ' I have no fear that Herod will put me to death in Galilee. I shall not depart on that account. Jerusalem is the place where the prophets die, and where / am to die. I am not at all alarmed, therefore, at any threats of Herod, for my life is safe until I arrive at Jerusalem. Go and tell him therefore that I fear him not. I shall work here as long as it is proper, and shall then go up to Jerusalem to die.' The reasons why he said that a prophet could not perish elsewhere than in Jerusalem, might be, 1st. That he knew he would be tried on a charge of blasphemy, and no other court could have cognizance of that crime but the great council, or sanhe drim, and so he was not afrmd of any. threats of Herod. 2d. It Mad been iht

34 0 * Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen duth i^alher her brood under her wings, and ye would not!

[act that the prophets had been chiefly slain there. ' Ii cannot easily be done elsewhere; it is not usually done. Prophets have generally perished there; and there / am to die. I am safe, therefore, from the fear of Herod; and sliall not take the advice given, and leave his territory.'

From the message which Jesus sent o Herod, we may Team, 1st. That our lives ore safe in the hands of God, and that wicked men can do no more to injure us tiian he sliall permit. 2d. That we should go on fearlessly in doing our duty, and especially if we are doing good. We should not regard the threats of men. God is to be obeyed; and even if obedience thould involve us in difFiculty and trials, still we should not hesitate to commit our cause to God, and go onward. 3d. We should be on our gtiard against crafty and unprincipled men. They often profess to seek our good, when they are only plotting our ruin. And even those professedly cuming from our enemies to caution us, are often also our enemies, and are secretly plotting our ruin, or endeavoring to prevent our doing good. 4ih. We see here the nature of religion. It shrinks at nothing which is duty. It goes forward trusting in God. It comes out boldly and faces the world. And, 5th. How beautiful, and consistent is the example of Christ. How wise was he to detect the arts of his foes; and hew fcarlest, in going forward in spite of all their machinations, to do what God had appointed for him to do.

1. It eame to pass. It so happened, or occurred. ^ As he went, &-c. It is />robablA that he was invited to go. be- unto you desolal3: and verily I say unto you. Ye fha'i not f.ee me, until the lime come when ye shall say. Blessed ' is he that cometh in the name of the Lord.

AND it came to pass, as he went into the house of one of the chief Pharisees, to eat bread on the b Lp.2r,.31,32. rs.l3n.2.5. Is.1.7. SSifi. Da 9.27. Mi.3.12. e c.lO.S!. Jiio.12.13.

ing in the neighborhood. Ver. 12 And it is also probable that the Pharisee invited him for the purpose of get ting him to say something that would involve him in difticulty. ^ One of the chief Pharisees. One of the Phan sees who were rulers, or members of the great council, or sanhedrim. It does not mean that he was the head of the sect of the Pharisees, but one of those who happened to be a member of the sanhcdiim. He was, therefore, a man of influence and reputation. H To eathread. To dine. To pari ak.'? of the hospitalities of his house. On th.e Sabhath-dat/. It may seem strange tliat our Saviour should have gone to dine with a man of influence, and wickedness, and a stranger, on the sabbath. But wc are to remember: 1st. That he was travelling, having no home of his own, and that it was no more improper to go there than to any other place. 2d. That he did not go there for the purpose of feasting and amusement, but t:> do good. 3d. That as several of then were together, it gave him an opportu nily to address them on the subject ol religion, and to reprove their vices. If therefore, the example of Jesus should be plead to authorize accepting an invitation to dine on the sabbath, it sliould be plead jist as it was. If we can go just as he did, it is right. If when asvay from home; if we go to do good, if we make it an occasion to discourse on the subject of religion, and to per suadc men to repent, then it is not im proper. Far'her than this we cannot plead the example of Christ. And surely this should be the last instance in the world to be adduced to justify dinner parlies, and scenes of riot and glutton V on t:ie sabbath. ' Theytcatehed him. They malignantly fixed tneiroyw

•2 And, behold, there was a cerliiin man before him which had the dropsy.

3 And Jesus, answering, spake unto the lawyers and Pharisees, saying, Is * it lawful to heal on the sabbath-day 1

4 And they held their peace. A.nd he took him, and healed him, -ind let him go:

5 And answered them, saying, ' Which of you shall have an ass or an ox fallen into a pit, and will not

6 And they could not answer him again to these things.

7 And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto tnem,

8 When "^ thou art bidden of any man to a wedding, sit nof down in the highest room; lest a more honourable man than thou be bidden of him;

9 And he that bade thee and him come and say to thee. Give

2. A certain man before him. In what way he came there we know not. He might have been one of the Pharisee's family, or might have been placed there by the Pharisees to see whether he would heal him. This last supposition is not improbable, since it is said in verse 1, that they watched him. ^ The dropsy. A disease produced by the accumulation of water in various parts of the body; very distressing, and commonly incurable.

3. Jexus answering. To answer, in the scriptures, does not always imply, as among us, that any thing had been said before. It means often merely to begin, or to take up a subject, or, as here, to remark on the case that was present. IT Is it lawful, &,c. He knew that they were watching him. If he healed the man at once, they would accuse him. He, therefore, proposed the question to them, and when it was asked they could not say it was not lawful.

4. They held their peace. They were silent. They could not say it was not lawful, for the law did not forbid it. If it had, they would have said it. Here was the time for them to make objections if they had any, and not after the nan was healed. And as they made no objections then, they could not %vith consistency afterwards. They were, therefore, effectually silenced and confounded by the Saviour. If He took him. Took hold of the man, or perhaps took him apart into another room. By tak ing hold of him, or touching him, he showed that the power of heahng went forth from himself

5, 6. See Matt. xii. 11. V Which of you, &c. In this way Jesus refuted the notion of the Pharisees. If it was lawful to save an o.x on the sabbath, it was also to save the life of a man. To this the Jews had nothing to answer.

7. A parable. The word parable, here, means rather a precept, an injunction; or he gave a riile or precept about the proper manner of attending a feast; or about the humihty which ought to be manifested on such occasions. ^ Thai were bitiden. That were invited by the Pharisee. It seems that he had invited his friends to dine with him on that day. IT When he marked. When he observed or saw. II Chief rooms. The word rooms here does not at all express the meaning of the original. It does not mean apartments, but the higher places at the table, those which were neares; the head of the table, and to liim whr, had invited them. See Note, Mats xxiii. 6. That this was the common character of the Pharisees, appears fron Matt, xxiii. 6.

8, 9. Art bidden. Art inv'ited. ^ T. a wedding. A wedding was commonh attended with a feast or banquet. IT The highest room. The seat at the tabic nearest the heau. ^ A more honorable man. A man of higher rank in hfe. A more aged man; or a man in office. — ft is to be remarked, that our Saviour did not consider the courtesies of life to be beneath his notice. His chief design

mis man place; and thou begin with shame to take the lowest room.

10 But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher; then shalt thou have worship in the presence of them that sit at meat with thee.

11 For " whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.

here was, no doubt, to reprove the pride and ambition of the Pharisees. But in doing it, he teaches us that religion does not violate tiie courtesies ot life. It does not teacli us to be rude, for%vard, pert, assuming, and despising all the proprieties of refined intercourse. It teaches humility, and kindness, and a desire to make all happy, and a willingness to occupy our appropriate situation and rank in life — and this is true politeness. It is a desire to make all others happy, and a readiness to do whatever is necessary to make them so. They have utterly mistaken the nature of religion, who suppose that because they are professed Christians, they must be rude, and uncivil, and violate all the distinctions in society. The example and prncepts of Jesus Christ were utterly unlike such conduct. He teaches us to be kind, and to treat men according to their rank and character. Comp. Matt..vxii. 21. Rom. xiii. 7. 1 Pet. ii. 17.

10. The lowest room. The lowest seat at the table: showing that you are not desirous of distinctions, or greedy of that honor which may properly belong to you. Ii Shalt have worship. The word worship here means honor. They who are sitting with you shall treat you with respect. They will learn your rank by your being invited nearer to the head ol the table, and it will be better to learn it thus than by putting v<)\ir.'5olf forward, and they will do yoi honor because you have shown a humble spirit.

11. fVhosocvercxaltrth,&,c. This is nnivcrsal among men and with God. Man will perpetually endeavor to bring

12 Then said he also to him that bade him. When thou makesl a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy '' rich neighbours; lest they also bid thee again, and a recompense be made thee.

13 But when thou makest a feast call the * poor, the maimed, the lame, the blind:

14 And thou shalt be blessed: for they cannot recompense thee;

down those who endeavor tp exalt themselves; and it is a paM of God's regular plan to abase the proud, to bring down the lofty thought, and to raise up those that be bowed down, and show his favors to those who are poor and needy.

12. Call not thy friends, &.C. This is not to be understood as commanding us not to entertain at all our relatives and friends. But we are to remember the design with wliich our Lord spoke. He intended, doubtless, to reprove those who sought the society of the wealthy, and particularly rich relatives, and those who claimed to be intimate with the great and honorable, and who, to show their intimacy, were in the habit of seeking their society, and making for them expensive entertainments. He meant also to commend charity shown to the poor. The passage means, therefore, call not 07ily your friends, but call also the poor, &,c. Compare Ex. xvi. 8. 1 Sam. xv. 22. Jcr. vii. S^, 23. Matt. L\. 13. IT Thy kinsmen. Thy relations. If A recompense. Lest they feel themselves bound to treat you with the same kindness, and in so doing, neither you nor they will show any kind spirit, or any disposition to do good beyond what is repaid.

13. Thepoor. Those who are desti tute of comfortable food. ^ The maimed. Those who are deprived of any member of their body, as an arm or a leg, or who have not the use of them sc that they can labor for their own support.

14. Shalt he blessed. Blessed in the act of doing good, which furnishes more happiness than riches can give, and for tho 1 shall oe iscompensed at the resurrection of tlie just.

15 And wh(!n one of them that eat at meat with him heard these things, he said unto him, Blessed " is he that shall eat bread in the kingdom of God.

IG Then said he unto him, A * certain man made a great supper, ' and bade many:

blessed, or rewarded by God in the day of judgment. If They cannot recompense ihee. They cannot invite you again, and thus pay you; and by inviting them you show tha'. you have a disposition to do good. ^ The resurrection of the just. When the just or holy shall be raised from the dead. Then God shall reward those who have done good to the poor and needy from love to the Lord Jesus Christ. Matt. x. 42; x.w. 34—36.

15. Blessed is he that shall eat bread, &c. The kingdom of God here means the kingdom which the Messiah was to set up. See Note, Matt. iii. 2. The Jews supposed that he would be a temporal prince, and that his reign would be one of great plenty and splendor. They supposed that the Jeios then would be delivered from all their oppressions, and that, from being a degraded people, they would become the most distinguished and happy nation of the earth. To that period they looked forward as one of great happiness. There is some reason to think that they supposed the ancient just men would then be raised up to enjoy the blessings of the reign of the Messiah. And oui Saviour having mentioned the resurrection of the just, this man understood it in the common way of the Jews, and spoke of tb.e peculiar happiness which they expected at that time. The Jews only, he expected, would partake of those blessings. Those notions our Saviour corrects in the parable which follows.

16. A great supper. Or great feast. It is said to be great, on account of the number who were invited. If Bade many. Invited many beforehand. There is little difficulty in understanding this parable. The man who made the sup- Der is without doubt designed to repre-

per-time to say unto them that were bidden. Come, for •* all things are now ready,

18 And they all with one cmiseni began to make excuse. The * first said unto him, I have bought a piece of ground, and I must needs go and see it: I pray thee have me excused.

19 And another said, I have bought five yoke of oxen, and I go

which he has made for the salvation of men; and the invitation, the offers which he made to men, particularly to the Jews, of salvation. See a similar parable explained in Matt. xxii. I — 14.

17. Sent his servant. An invitation had been sent before, but this servant was sent at the time that the supper was ready. From this it would seem that it was the custom to announce to those invited just the time when the feast was prepared.

18. I have bought a piece of ground. Perhaps he had purchased it on condition that he found it as good as it had been represented to him. If J must needs go. I have necessity, or am obhged to go and see it — possibly pleading a contract or an agreement that he would go soon and examine it. However, we may learn from this that sinners sometimes plead that they are under a neces sity to neglect the affairs of rehgion. The affairs of the world they p- etend are so pressing that they cannot find time to attend to their souls. They have no time to pray, or read the scrip tures, or attend the worship of God. In this way many lose their souls. God cannot regard such an excuse for neglecting religion with approbation. He commands us to seek first the kingdom of God and his righteousness, nor can he approve any excuse that men may make for not doing it.

19. I go to prove them. To try them, to see if he had made a good bargain. It is worthy of remark that this excuse was very trifling. He could as easily have tried them at any other time as then; and his whole conduct shows thai he was more disposed to gratify himself than to accept the invitation of hi? friend. He was selfish just as all sin

»o prove them: I pray thee have me excused.

21 So that servant came, and shewed his lord these things. Then the master of the house, being an-

ners are, who, to gratify their own worldliness and sins, refuse to accept ihe offers of the gospel.

20. / have married a v)ife, &c. Our Saviour here doubtless intends to teach us that the love of earthly relatives and friends often takes off the affections from God, and prevents our accepting the blessings which he would bestow on us. This was the most trifling e.vcuse of all. And we cannot but be amazed that such excuses are sufl'ercd to inter-

- fere with our salvation, and that men can be satisfied for sudi reasons to exclude themselves from the kingdom of

21. Showed Jii.t lord. Told his master of the excuses of those who had been invited. Their conduct was remarkable, and it was his duty to acquaint hint with tiieir conduct. IF Drifi/r a}tgri/. Being angry at the men who had slighted his invitation; who had so insulted him, by neglecting his feast, and preferring for such reasons their own gratilicaiion to iiis friendship and hospitality. So it is no wonder that God is angry with the wicked every day. So foolish as well as wicked is the conduct of the sinner; so triflinjj is his excuse for not repenting and turnmg to God, that it is no wonder if God cannot look upon their conduct but with abhorencc. ^ Go out quickly. The feast is ready, 'f here is no time to lose. Those who partake of it must do it soon. So the gospel is ready: time flies: and thev who p.irtake of the gospel must do it soon, and they who preach it nuist give diligence to proclaim it to their fellow men. It The streets and lanes of the citi). The places where the pooi, fcc, would be fbmid. Those first in- •. itcd were the rich, who dwelt at ease.• lUcir own houses. Hy these the Jews were intended; by those who were in Uu streets the Gentiles. Our Lord de<

gry, * said to his servant, Go out quickly into the streets ' and lanes of the city, and bring in hither the poor, '' and the maimed, and the halt, ' and the blind.

22 And the servant said, Lord, it is done as thou hast commanded, and yet ^ there is room.

livered this parable to show the Jews that the Gentiles would be called into the kingdom of God. They despised the Gentiles, and considered them cast out and vvortliless, as they did those who were in the lanes of the city. IT The maimed. &.C. Sec on ver. 13.

22. Yet there is room. He went out and invited all he found in the lanes, and yet the table was not full. This he also reported to his master. There, is room.' What a glorious declaration is this in regard to the gospel! There yet is room. i\Iillions have been saved, but there yet is room. Millions have been invited, and have come, and have gone to heaven — i)ut heaven is not yet full. There is a banquet there which no number can exhaust; there are fountains which no number can drink dry; there are harps there which other hands may strike; and there arc seats there which others may occupy. Heaven is not full, and there yet is room. The Sabbath-school teacher may say to his class, there yet is room; the parent may say to his children, there yet is room; the minister of the gospel may go and say to the wide world, there yet is room. The mercy of God is not exhausted; the blood of the atonement has not lost its efficacy; heaven is not full. What a sad message it would be if we were compelled to go and sav, ' there is no more room. Heaven is full. No other one can be saved. No matter what their prayers, or tears, or sighs, they cannot be saved. Every place is filled; every seat is occupied!' But, thanks to God, this is not I he message wliich we are to bear; and if there vet is room, come sinners, young and old, and enter into heaven. Fill up that room, that heaven may be full of the happy and the blessed. If any part of the universe is to be vacant, O let it bo tne dark world of wo!

23 And the lord said niito the servant, Go out into the hijrhways and hedges, and compel ° them to come in, that my house may be filled.

24 For I say unto you, that * none of those men which were bidden shall taste of my supper.

25 And there went great multi-

23. Go out into the highviays. Since enough had not been found in the lanes and streets, he commands hirn to go into the roads, the public highways out of the city, as well as to the streets in it, and invite them also. If Hedpea. A hedge is the inclosure around a field or vineyard. It was commonly made of thorns which were planted thick, and which kept the cattle out of the vineyard. Those in the hedges were poor laborers employed in planting them or trimming them: men of the lowest class, and of great poverty. By his directing them to go first into the streets of the city, and then into the highways, we are not to understand our Saviour as referring to different classes of men, but only as denoting the earnestness wth which God offers salvation to men, and his willingness that the most despised should come and live. Some parts of parables are thrown in for the sake of keeping, and they should not be pressed or forced, to obtain any obscure or fanciful signification. The great point in this parable was, that God would call in the Gentiles after the Jews had rejected the gospel. This should be kept always in view in interpreting all the parts of the parable. "If Compel them. That is, urge them, press them earnestly, one and all. Do not hear their excuses on account of their poverty and low rank of life, but urge them so as to overcome their objections and lead them to the feast. This expresses the earnestness of the man: his anxiety that his table should be filled, and his purpose not to reject any on account of their poverty, or imiorance, or want of apparel. So God is earnest in regard to the most polluted and vile. He commands his servants, his ministers, to urge them to come, 10 press on them the salvation

2() If any man corne to nie, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life ' also, he cannot be my disciple.

27 And ' whosoever doth not bear his cross, and come after me, cannot be my disciple.

of the gospel, and to use all the means in their power to bring into heaven poor and needy sinners.

24. For I say unto you. These iilay be considered as the words of Jesus, making an application of the parable to the Pharisees before him. If None of those men. This cannot be understood as mcaningthat no Jeu's should be saved, but none of those who had treated him in that manner — none who bad so decid- • edly rejected the ofT} r of the gospel — should be saved. \V c may hme see how dangerous it is o^ice to rejec; the gospel: how dangerous to grieve away the Holy Spirit. How often God forsakes for ever the sinner who has been once awakened and invited, and who grieves the spirit and ejects him. The invitation is full and tree; but when it is rejected, and men turn wilfully away from it, God leaves them to their chosen way, and they are drowned in destruction and perdition. How important, then, is it to embrace the gospel at once; to accept the gracious invitation, and enter without delay the path that conducts to the heaven above!

26. And hate not. The word hate, here, means simply to love less. See the meaning of the verse in Matt. x. 37. 1 may be thus expressed: ' he that comes after me, and does not love his father less than he loves me, &c. cannot be my disciple.' We are not at liberty literally tp hate owr parents. This would be expressly contrary to the fifth commandment. See also Eph. vi. 1 — 3. Col. iii. 30. But we are to love them less than we love Christ; we are to obey Christ rather than them: we are to be wiUing to forsake them if he calls us to go and preach his gospel; and we arf to submit "vithoul a nmrmur. to iuni

28 For which of you, intending " to build a tower, sitteth not down first and counteth the cost, whether ye have sufficient to finish it?

29 Lest haply, after he hath laid the foundation, and is not able to finish it, all that behold it begin to mock him,

30 Saying, This man began to build, and was not able to finish. *

31 Or what king, going to make war against another king, sitteth not down first, and consulteth • whether he be able with ten thou-

when he takes them away from us. This is not an uncommon meaning of the word hate in the sacred scriptures. Compare Mai. i. 2, 3. Gen..\.\Lx. 30, 31. Deut. x.\i. 15 — 17.

28. Intending to build a tower. See Matt. x.\i. 33. A tower was a place of defence or observation, erected on high places, or in vineyards, to defend from enemies. It was made high, so as to enable to see an enemy when lie approached; and strong, so that it could not be easily taken. ^Counteth the cost. Makes a calculation how much it will cost to build it.

31. With ten thousand to meet, &c. Whether he will be able with the forces which he has to meet his enemy. Christ here perhaps intends to denote that the enemies wliich we have to encounter in following him are many and strong, and that our strength is comparatively feeble. ^ To meet him. To contend with him. To gain a victory over him.

32. Or else. If he is not able. If he IS satisfied that he would be defeated. ' Anambassage. Persons to treat with an enemy and propose terms of peace. These expressions are not to be improperly pressed in order to obtain from itiein a spiritual signification. The general scope of the parable is to be learned •rom the conne.xiuii, and may be thus expressed. 1st. Every man who becomes a follower of Jesus should calmly and debberaicly look at all its consequences and be prepared to meet them. 2d. Men in 'Aher things act with prudence and fore-

sand to meet him that cometh against him with twenty thousand ]

32 Or else, while the other is yel a great way off, he sendeth an ambassage, and desireth conditions of peace.

33 So likewise, whosoever he be of you that forsaketh not all • that he hath, he cannot be my disciple.

34 Salt • is good, but if the salt have lost his savour, wherewith shall it be seasoned T

thought. They do not begin to build without a reasonable prospect of being able to finish. They do not go to war when there is every prospect that they would be defeated. 3d. Religion is also a work of soberness, of thought, of calm and fixed purpose, and no man can properly enter on it who does not resolve by the grace of God to fulfil all its requirements, and make it the business of his life. 4th. We are to expect difficulties in religion. It will cost us the mortification of our sins, and a life ol self-denial, and a conflict with our lusts, and the enmity and ridicule of the world. Perhaps it may cost us our reputation, or possibly our lives and liberties, and all that is dear to us. But we must cheerfully undertake all this, and be prepared for all that is before us. 5th. If we do not deliberately resolve to leave all things, to suffer all things that may be laid on us, and to persevere to the end of our days in the service of Christ we cannot be his disciples. No man can be a Christian who, when he makes a profession, is resolved after a while to turn back to the world. Nor can he be if he expects that he vill turn back. If he conies not with a full purpose a/t/-ays to be a Christian; if he means not to persevere, by the grace of God, through all hazards, and trials, and temptations, if he is not willing to bear his cross, and meet contempt, and poverty, and pain, and death without turning back, lie cawno* be a d'sciple of the Lord Jesus.

3J, 35. Sec Matt. v. 13. Mark ix. 49, 50. Salt is good. It is nsefiil. It is good 10 preserve lilo and lieidlli, and to keep from putrefaction ^ //« savor. lu

nor yel for the dunghill; but men * cast it out. He that hath ears to hear, let him hear.

THEN * drew near unto him all the publicans and sinners, for to hear him.

2 And the Pharisees and scribes murmured, saying. This man receiveth sinners, and eateth « with

3 And he spake this parable unto them, saying,

4 What "^ man of you, having an hundred sheep, if he lose one of

saltness. It becomes tasteless or insipid. ^ Be seasoned. Be salted again. IT Fit for the land. Rather, it is not fit for land, i. e. it will not bear fruit of itself You cannot sow or plant on it. IT Nor for the dunghill. It is not good for manure. It will not enrich other land. IT Cast it out. They throw it away as useless, li^ He that hath ears, &.c. See Matt. xi. 15. You are to understand that he that has not grace in his heart, who merely makes a profession of religion, and who sustains the same relation to true piety that this insipid and useless mass does to good salt, is useless in the church, and will be rejected. Real piety, true religion, is of vast value in the wv./ld. It keeps it pure, it saves it from corruption, as salt does meat. But a mere profession of religion is fit for nothing. It does no good. It is a mere encumbrance, and all such professors are fit only to be cast out and rejected. All such must be rejected by the Son of God, and cast into a world of wretchedness and despair. Compare Matt. vii. 22, 23; viii. 12; xxiii. 30; xxv. 30. Rev. iii. 16. Job viii. 13;.x.x.xvi. 13.

1. Publicans and sinners. See Note on Matt. ix. 10.

2. Murmured. They affected to suppose that if he treated them kindly he must be fond of their society, and be a tnan of similar character. They considered it disgraceful to be with them, or to eat with them, and they therefore brought a charge against him for it. They would not suppose that he could

them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it?

5 And when he hath found it, he layeth it on his shoulders, rejoicing.

6 And when he cometh home, he calleth together his friends and neighbours, saying unto them. Rejoice with me; for I have found my sheep • which was lost.

7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than ovei

admit them to his society for the purpose of doing them good; nor did they remember that the very object of his coming was to call the wicked from their ways and to save them from death. ^ lieceivethsinners. Receives them in a tender manner, treats them with kindness, does not drive them from his presence. ^ And eateth with them. Contrary to the received ma.xims of the scribes. By eating with them he showed that he did not despise or overlook

7. Likewise joy, &c. It is a princi pie of human nature that the recovery of an object in danger of being lost, affords much more intense joy than the quiet possession of many that are safe. This our Saviour illustrated by the case of the lost sheep, and of the piece of silver. It might also be illustrated by many other things. Thus we rejoice most in our health when we recover from a dangerous disease; we rejoice over a child rescued from danger or disease more than over many who may be in health or safety. We rejoice that property is saved from conflagration or the tempest, more than over much more that has not been in danger. This feeling our Lord represents as existing in heaven. Likewise, in hke manner, or on the same principle, there is joy. IT In heaven. Among the an gels of God. Compare ver. 10. The heavenly beings are thus represented as rejoicing over those who repent on

ninety and nine just persons which • need no repentance.

8 Eitlier what woman having ten ' pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it?

9 And when she hath found it, she calleth her friends and her neighbours together, saying, Rejoice with

o c.5.32. i Drachma, here translated a piece of silver, is ilie ei;j;htti part of an ounce, '.vliich Cometh to seven-pence half-penny, earth. They sec the guilt and danger of men; they know wliat God has done for them, and they rejoice at the recovery of any from the guilt and ruins of sin. ^ One sinner. One rebel against God, however great may be his sms, or however small. If a siimer, he must perish unless he repents, and they rejoice at his repentance because it recovers him back to the love of God, and because it will save him from death. 1i T/iat repenleth. See Matt. i.\. 13. ^ Just persons. The word persons is not in the original. It means simply just ones, or those who have not sinned. It may refer to angels as well as to men. There are no just men on earth who need no repentance. There have been none, and there will be none. Eccl. vii. 20. Ps. xiv. 2, 3. Rom. iii. 10 — 18. Our Saviour did not mean to imply that there were any such. He was speaking of what took place in heaven, in the view of the angels, and of iheir emotions wiien they contemplated the creatures of God. And he says that they rejoiced in the repentance of one sinner more than in the holiness of many who had not fallen. — We are not to suppose that our Saviour meant to teach tliat there were just ninety-nine holy angels to one sinner. He means merely that they rejoice more over the repentance of one sinner than they do over many who have not fallen. By this our Saviour vindicated his own conduct. The Jews did not deny the e.xisicnce of angels. They would not deny that their feelings were proper. If they rejoiced in this manner, it was not improper for him to show similar joy, and especially to seek their conversion niid salvation. If they rejoice, also, it shows how desirable is the repentance

me; for I have found the piece which I had lost.

10 Likewise I say unto you, ' there is joy in the presence of the angels of Ood over one sinner that repenteth.

11 And he said, A certain man had two sons:

12 And the younger of them said to his father. Father, give me th«

of a sinner. They know of how much value is an immortal soul. They see what is meant by eternal death; and they do not feel loo much, or have too much an.xiety about the soul that can never die. 0 that men saw it as they see it; and O that they would make an effort, such as angels see to be proper, to save their souls from eternal death!

8 — 10. Ten pieces of silver. In the original, ten drachms. They amounted to about Si, -10. The amount is of no consequence in understanding the text ^ There is joy in the presence, 6i,c. Jesus in this parable e.xpresses the same sentiment which he did in the preceding. A woman would have more immediate, present joy, at finding a lost piece, than she would in the possession of those which had not been lost. So. says Christ, there is joy among the angels at the recovery of a single sinner.

11. And he said. Jesus, to illustrate still farther the sentiment which he had uttered, and to show that it was proper to rejoice over repenting sinners, proceeds to show it by a most beautiful and instniciive parable. We shall see its beauty and propriety by remembering that the design of it was simply to justify his conduct in receiving sinners, and to show that to rejoice over their return was projier. This he shows by the feelings ot a father rejoicing over the return of an ungrateful and dissipated son.

12. And the younger of them taid By this younger son we are to understand the publicans and sinners to be represented. By the elder, the Pharisees and scribes. ^ Give me the portion. The part. If Of goods. Of properly. IT That fallclh to me. That is properly my share. There is no impraoriety in

portion of goods that falleti. to me. And he divided unto them his living."

13 And not many days after, the younger son gathered all together and took his journey into a far country, and there wasted his substance with riotous living.

14 And when he had spent all,

supposing that he was of age, and as he chose to leave his father's house, it was proper tiial his father should, if he chose, give him the part of the estate which would be his. IT He divided unto them his living. His property, or means of living. The division of property among the Jews gave the elder son twice as much as the younger. In this case it seems the younger son received only money or moveable property, and the elder chose to remain with his father and dwell on the paternal estate. The lands and fixed property remained in their possession. Among the ancient Romans and Syrophenicians, it was customary when a son came to ihe years of maturity, if he demanded his part of the inheritance, for the father to give it to him. This the son might claim by law. It is possible that such a custom may have prevailed among the Jews, and that our Saviour refers to some such demand made by the young man.

13. Gathered all together. Collected his property. If he had received flocks or grain, he sold them and converted them into money. As soon as this arrangement had been made, he left his father's house. If Took his journey. Went, or travelled. If Into a far country. A country far off from his father's house. He went probably to trade, or seek his fortune; and in his wanderings came at last to this dissipated place, where his property was soon expended. T Wasted his substance. Spent his property. IT In riotous living. Literally "living without saving any thing." He hved extravagantly, and in the most dissolute company. See ver. 30. By his wandering away, we may understand that sinners wander far away from God; that they fall into dissolute and wicked company; and their wandering so far off is the reason why

there arose a mighty famine * in that land; and he began to be in want.

15 And he went and joined himself to a citizen of that country; and he sent him into his fields to feed swine.

16 And he would fain have filled his belly with the husks ' that the

14. A mighty famine. Famines were common in Eastern nations. They were caused by the failure of the crops — by a want of timely rains, a genial sun, or sometimes by the prevalence of the plague, or of the pestilence which swept off numbers of the inhabitants. In this case it is very naturally connected with the luxury, and indolence, and dissipation of the people in that land.

15. Joitted himself. Entered the service of that citizen. Hired himself out to him. It would seem that he engaged to do any kind of work, even the lowest. If A citizen. One of the inhabitants of one of the cities or towns of that region probably a man of property. H Into the fields. Out of the city where the owner lived. If To feed swine. This was a very low employment, and particularly so to a Jew. It was forbidden to tUe Jews to eat them, and of course it wets unlawful to keep them. To be compelled, therefore, to engage in such aa employment was the deepest conceivable degradation. The object of this image, as used by the Saviour in tho parable, is, to show the loathsome employments, and the deep degradation to which sin leads men; and no circumstance could possibly illustrate it in a more striking manner than he has done here. Sin and its results every where have the same relation to that wliich is noble and great which the feeding of swine had in the estimation of a Jew to an honorable and dignified employ ment.

16. He would fain. He would gladly He desired to do it. If The hnsJcs. The word husks with us denotes the out v^-ard covering of corn. In this there is little nourishment, and it is evident that this is not intended here. But the woru used here denotes not orJv huskt btft

17 And vhen he ceime to himself, he said, How many hired ser-

also Vi^uminous plants, as beans, &,c. It is also used to denote the fruit of a tree, ca^ed the carab tree, and is common in Ionia, Syria, and Rhodes. Its fruit is u^rd to fatten swine, and also it is food ft.- the poorer people. It is mealy, and has a sweetish taste: it grows in hedges, and is of httle account. It is sometimes there called John's bread, from a tradition that John the Baptist lived on it. ^ I\'o man gave U7ito him. Some have understood this as meaning ' no one gave him any thing: any bread, or provisions.' But '.he connexion requires us to understand t of the "husks." He did not go a begging — his master was bound to provide for his wants. But the provision which he made for liim was so poor that he would have preferred the food of the swine. He desired a portion of their food. But that was not given him. A certain quantity was measured out for them, and he was not at liberty to eat it himself. Nothing could more strikingly show the evil of his condition, and nothing more clearly the deep degradation, and pollution, and wretchedness of sin.

17. He came to himself. This is a very expressive phrase. It is commonly applied to one who has been deranged, and when he recovers, we say he has come to himself. In this place it denotes that the folly of the young man was a kind of derangement — that he was insane. So it 13 true of every sinner. Madness is in their hearts (Eccl. i.x. 3); they are estranged from God, and led, by the inliuence of evil passions, contrary to their better judgment, and the decisions of a sound mind. 1i Hired servants. Those in a low condition of life — those who were not barn to wealth, and who had no friends to provide for them. ^1 I perish. I, who had property, and a kind father, and who might have been provided for, and happy.

18. / will arise. This is a common expression an»i)ng the Hebrews, to denote entering on a pica- of busitiess. It docs not imply that he was sitting, but 'hat he meant immediately to return.

vants of my father's have bread enough and to spare, and I perish with hunger!

18 I * will arise, and go to my

This should be the feehng of every sin ner who is conscious of his guilt and danger, 'li To mi/ father. To his father, although he luid offended him — and treated him unkindlj — and had provoked him, and cast him off. So the sinner. He has nowhere else to go but to God. He has offended him, but he may trust in his kindness. If God does not save him he cannot be saved. There is no other being that has an arm strong enough to deliver from sin; and though it is painful to a man to go to one whom he has ofiended — though he cannot go but with shame and confusion of face, yet unless the sinner is willing to go to God and confess his faults, he can never be saved. U / have sinned. I have been wicked, have been dissipated, ungrateful, and rebellious. If Against heaven. The word heaven here, as it is often elsewhere, is put for God. I have sinned against God. See Malt. x.xi. 25. It is also to be observed, that one evidence of the genuineness of repentance is the feeling that our sins have been committed chiefly against God. Commonly, we think most of our offences as committed against man. But when the sinner sees their true character; when his heart is properly affected by them; he sees that they have been aimed chiefly ag.iinst God, and that the sins against man are of little con sequence compared wiih those against God. So David, even after adultery and murder — after having iiifhcicd the deepest injury on man — yet felt that the sin as commiltcd against God, shut every other considcraiion out of view — against thee, thee OM.v have I sinned, &CC. Ps. h. 4. ^> Before thee. This means the same as against thee. The offences had been committed against God by his dissipation, but against his father in wa-ting properly which ho had given him •, n neglecting his counsels, and plunging himself imo ruin. He felt that he had disgraced such a lather. A singer will be.sensible of his sins against his relatives and friends, aa well as against God. A true penitent will be as ready to acknowledge liis

father, and will say unto him, Father, I have sinned against heaven, and b(;fore thee,

19 And am no more worthy to be called thy son: make me as one of thy hired servants.

20 And he arose, and came to his father: But when he was yet a great way ■* off, his father saw

19. No more worthy, &c. ' Such has been my conduct that I have been a disgrace to my father. I am not fit to be honored by being called the son of a father so kind and virtuous.' IT Make me c? one, &c. ' Treat me as a servant. Let me come again into your family, but I do not ask to be treated as a son. I am willing to come in if you will give me only the support that you give to a servant.' This evinced, 1st. Deep humility— ^such as a sinner should have. 2. Love for his father's house — such as all penitents should have towards God's dwelling place in heaven; and 3d. Confidence in his father, that he would treat him kindly, even if he treated him as a servant. Such confidence as all return-,ng penitents feel in God. They are assured that God will treat them kindly— that whatever he gives them will be more than they deserve; and they are, therefore, willing to be in his hands. Vet 4th. He had no adequate sense of his father's kindness. He did not fully appreciate his character. He was far more kind than he had dared to hope he would be — just as all sinners undervalue the character of God, and find him always more kind than they had supposed. No sinner comes to God with a just and adequate view of his character, but ahvat/s finds him more merciful than he had dared to hope.

20. He arose and came. Was coming. But here is no indication of haste. He did not run, but catr c driven by his wants; and, as we nay suppose, filled witii shame, and e vcn with some doubts whether his father would isceive him. ^ A great way off. This is a beautiful description — the image of his father's happenin? to see him clad in rags, poor, and emaciated, and yet he recognised his son, and all the feelings of?.,

21 And the son said unto hin. Father, 1 have sinned against hea ven, * and in thy sight, and am nt more worthy to be called thy son.

22 But the father said to his sei vants, Bring ' forth the best robe

father excited him to go and embrac* him. IT Had compassion. Pitied him Saw his condition — his poverty, ano wretched appearance — and was movee with compassion and love. ^ And ran This is opposed to the manner in whicfc the son came. The beauty of the pic turo is greatly heightened by these cir cumstances. The son came slowly— the father ran. The love and joy of the old man were so great that he hast ened to meet him and welcome him to his home. ^ Fell on his neck. Threw his arms around his neck and embraced him. IF And kissed him. This was a sign at once of affection and reconcilia tion. This must at once have dissipated every doubt of the son, about the w-ill ingness of his father to forgive and receive him. A kiss is a sign of affection. 1 Sam. X. 1. Gen. xxix. 13. This is evidently designed to denote the readiness of God to pity and pardon returning sinners. In this verse of inimitable beauty, is contained the point of the parable, which was uttered by the Saviour to vindicate his oi»n conduct in receiving sinners kindly. Who could blame this father for thus receiving this repenting son? Not even a Pharisee could blame him. And our Saviour thus showed them, so that thei/ could not resist it, that God received returning sinners, and that it was right foi him also to receive them and treat them with attention.

22. The lest robe. The son wis jro bably in rags. The joy of the father is expressed by clothing him in the best raiment, that he might appear well. The robe here mentioned is probably the outer garment; and the father told them to put on him the best one that was in the house — one r»served for fes tival occasions. See Gen. x.wii. 15. ^ A ring on his hand. To wear a rins on the hand was one mark of wealth and put it on liim; and put a ring on his hand, and shoes on his feet:

•23 And bring hither the fatted <;alf, and kill it; and let us eat and be merry:

24 For " this my son was dead, *

and is alive ' again; he was '' lost, and is found. And they began to and dignity. The rich and those in office commonly wore tliem. Compare James ii. 2. '\'o give a ring was a mark of favor, or of affection, or of conferrmg oflice. Compare Gen. xli. 42. Esther viii. 2. Here it was expressive of the favor and affection of tlie father. ^< Shoes on his feet. Servants probably did not usually wear shoes. The son returned doubtless without shoes — a condition very unlike that in which he was when he left home. When, therefore, the father commanded them to put shoes on him, it expressed his wish that he should not be treated as a servant, but as a son. The word shoes here, however, means no more than sandals, such as were commonly worn. And the meaning of all these images is the same, that God will treat those who ~eturn to him, with kindness and affection. These images should not be attempted to be spiritualized. They are beautifully thrown in to lill up ihe narrative, and to express with more force the general truth that God will treat returning penitents with mercy and with love. To dress up the son in this manner was a proof ot the father's affection. So God will bestow on sinners the marksofhis confidence and regard.

23. Be merry. Literally, " eating,.'et us rejoice." The word merry does not quite express the meaning of the Gr«'ek. Merriment denotes a light, playful, jovial mirth. The Greek denotes simply joy — let us be happy, or joi(ful.

2t. JVas dead. This is capable of two, significations: 1st. / supposed that he was dead, but I know now tnat he is alive. 2d. He was dead to virtue — he was Bunk in pleasures and vice. The word i is not unfrequcntly thus used. See 1 | Tim. V. G iMatt. viii. 22. Rom. vi. 13. | Honeo to be restored to virtw 's salt'.

25 Now his elde son was in the field: and as he came and drew nigh to the house, he heard music and dancing: '

26 And he called one of the scr vants, and asked what these Ihings meant.

27 And he said unto him, Thy brother is come; and thy father

to be restored again to life. Rom. vL 13. Rev. iii. 1. Eph. ii. 1. It is probable that this latter is the meaning here. See ver. 32. ^ Was lost. Had wandered away from home, and we knew not where he was.

23. In the field. At work. This eldest son is designed to represent the Pharisees who had found fault with our Saviour. Their conduct is likened to that of this envious and unnatural brother. ^ Music oTid dancing. Dancing was not uncommon among the Hebrews, and was used on various occa sions. Thus Miriam celebrated the dc liverance of the children of Israel from Egypt, in dances as well as songs. Ex. XV. 20. David danced before the ark. 2 Sam. vi. 14. It was common at Jewish feasts (Judges xxi. 19 — 21), and in public triumphs (Judges xi. 34), and at all seasons of mirth and rejoicings. Ps. XXX. 11. Jor. xxxi. 4. 13. It was also used in religious services by the idolaters (Ex. xxxii. 19.), and also by the Jews at times in their religious services. Ps. cxlix. 3; cl. 4. In this case it was an expression of rejoicing. Our Lord expresses no opinion about ns propriety. He simply states the fact, nor was there occasion tor comment on it. His mentioning it cannot be pleaded for its lawfulness or propriety, any more than his mentioning the vice of the younger son or the wicKedness of the Pliarisi-es, can be pleaded to justify their conduct. It is an expressive image used in accordance with the known customs of the country to express joy. It is farther to be remarked, that if the exaniple of persons in scripture be pleaded tor dancing, it can be only for just such dancet as they practised — for sacred or triuin plial occasions.

hath killed the fatted call", because he hath received him safe and sound.

28 And he was angry, " and would not go in: therefore came his father out, and entreated him.

29 And he, answering, said to his father, Lo, these many years do I * serve thee, neither transgressed '

cf?ess value than the calf; and he complains that while his father had ".ever given him a thing of so little vaue as a kid, he had now given his other son the fatted calf. '^ Make merry with. Entertain them — give them a feast. This complaint was unreasonable, for his father had divided his property, and he might have had his portion, and his father had uniformly treated him with kindness. But it serves to illustrate the conduct of the scribes and Pharisees, and the folly of their complaint.

30. This thy so7i. This son of thitic. This is an expression of great contempt. He did not call him his brother, hut his father's son, to show at once his contempt for his younger brother, and for nis father for having received him as he iid. Never was there a more striking nstance of petty malice, or more unjustifiable disregard of a father's conduct and will. IT Thy living. Thy property. This is still designed to irritate the father, and set him against his younger son. It was true that the younger son had been guilty, and fool-;sh, and ungrateful; but he was peni-.ent, and that was of more consequence o the father than all his property; and n the joy that he was penitent and was safe, he forgot his ingratitude, and folly.

31. All I have is thine. The property was divided. What remained was in reaUty the elder son's. He was heir to it all, and had a right, if he chose, to use it. He had, therefore, no right to complain.

This instructive and beautiful parable was designed to vindicate the conduct of Jesus — to show that it was right to receive sinners, and that the conduct of the Pharisees was unreasonable. The elder sou represents the Pharisees; the younger, the returning.dinner — whether Jew or Gentilo; and the father, God,

1 at any time thy commandment • and yet thou never gavestme a kid^ that I might make merry with my friends:

30 But as soon as this thy son was come, which hath devoured thj living with harlots, thou hast killet for him the fatted calf.

31 And he said unto him, Son

who is willing to receive them. The parable had the designed effect. I« silenced them, and vindicated the con duct of Jesus. There is not perhaps any where to be found a more beautiful and touching narrative than this. Every circumstance is tender and happily chosen; every word has a meaning; every image is beautiful; and the narrative closes just where it is fitted to make the deepest impression. In addition to what has been suggested, we may learn from this parable, the following lessons: —

1st. That the disposition of a sinner is selfish. He desires to get all that he can, and is impatient of delay. Ver. 12.

2d. Sinners waste their blessings, and reduce themselves to a state ot want and wretchedness. Ver. 13. A life of sin brings on spiritual want and misery. It destroys the faculties; benumbs the mind; hardens the heart; abuses the beneficence of God, and makes us careless of him who gave it and of the consequences.

3d. Sinners disregard the future woea that will come upon them. The young man cared not for any calamities that might be the result of his conduct. He went on heedlessly — like every sinner — to enjoy himself, and to squander what the toils of his father had procured for him.

4th. Afflictions are often the means of bringing sinners to reflection. Ver. 14. While his property lasted, he cared little about his father. When that waa gone, and he was in the midst of a famine, he thought of his ways. When sinners are in prosperitv, they think little about God. When lie takes away their mercies, and they are called to pass through afflictions, then they think of their ways, and remember that Got can give them Comfort.

thou art ever " with me, and all that I have is tliine.

32 It was meet * that we should make merry and be glad: ' for ''

ner. 1st. He has spent all. He had nothing. So the sinner. He has no righteousness, no comfort. 2d. He is fcir from God; away from his father, and in a land of strangers. The siiuier has wandered, and has no friend. His miseries came upon him because he is so far away from God. 3d. His condition is wretched. Hi is needy, in famine, and without a friei.d. His condition is aptly denoted by 'hat of the prodigal who would gladly have partaken of the food of the swme. The sinner has taken the world for his portion, and it neither supplies the wants of his immortal soul, nor gives him comfort when he is lar away from his P'aiher's home, and from God.

6th. The sinner in this situation often applies to the wrong source for comfort, ver. li). The prodigal shoidd at once have returned to his father, but he rather chose to become a servant of a citizen of that region. The sinner, when sensible of his sins, should return at once to God. But he often continues still to wander. He tries new objects. He seeks new pleasures, and new friends, and finds them equally unsatisfactory. He engages in new pursuits, but all in vain. He is still comfort- Jess, and in a strange — a famished land.

7th. The repentance required in the gospel is a return to a right mind. ver. 17. Before, the sinner was alienated from God. He was spiritually deranged. He saw not things as they are. Now he looks on the world as vain and unsatisfactory, and comes to himself He thinks ariir/it of God, of heaven, of eternity, and resolves to seek his hai)- piness there. No man regards things as they are but he who sees the world to be vain, and eternity to be near and awfid; and none acts with sane mind, but he who acts on the belief that he must soon die: that there is a God and a Saviour — a heaven and a hell.

8th. When the sinner renirns, he becomes sensible of the following things: 1st. That he is in danger of perishing, and must soon die, but for relief. " I {icrish with hunger." 2d. That God is 10*

this thy brother was dead, and ia alive again; and was lost, and is found.

willing and able to save him. " How many hired servants have bread enough a7id to spare." There is abundance ot mercy lor all; and all may come. 3d He begins to cherish a hope that xhta may be his. God is willing, and he feels that all that is needful is for him to go. 4th. He resolves to go to God. " I will arise and go." 5th. He comes to him willing to confess all his sins, and desirous of concealing none. " I will say, father, I have binned."

9th. True repentance is a voluntary act. It is not forced. It is the resolu tion of the sinner to go, and he cheerfully and cordially arises and goes, ver.' 18.

10th. A real penitent feels that hi9 sins have been committed against God. ver. 18.

11th. A true penitent also is willing to acknowledge his offences against his parents, brothers, friends, and all men. ver. 18.

12lh. A real penitent is humble, ver 18. He has no wish to conceal any thing, or to be thought more highly of than he oiiglit to be.

13th. God is willing to receive the true penitent, and has made the richest provision for his return and for his comfort. None need to hesitate to go. All who go, feeling that they are poor, and miserable, and blind, and naked, shall find God willing to receive them, and shall not be sent empty away.

14. The joy at the return of sinners is great. Angels rejoice over it, and all holy beings are glad.

l.'ith. We should not be envious at any favors that God may be pleased to bestow on others, ver. 32. He has given us more than we deserve, and if, bv the sovereignty of his grace, he is pleased to endow others wi'h more grace, or to give them greater talents, or to make them more useful, we have no cause to complain. We should rather rejoice that He is pleased to give such mercies to any mortals, and."ho'ild praise him for the manifestation of hia gnonness, whe'lier made u us, o' '« other men.

16th. The sensible joy when the sinner returns to God, is often greater than that which may be felt after the return; and yet the real cause of rejoicing be no greater. In times of revival, the sensible joy of Christians may be greater than in ordinary seasons. Their graces are quickened, their zeal lundled, and their hopes strengthened.

17th. If God is willing to receive sinners; if all holy beings rejoice; then how should Christians strive for their conversion, and seek for their return!

18th. If God is willing to receive sinners now, then all should at once return. There will be a time when he will not be willing to receive them. The day of mercy will be ended. And from the misery and want of this wretched world they will go down to the deeper miseries and wants of a world of despair, where hope never comes, from whence the sinner can never return, and where the cheering thought can never enter the mind, that in his Father's house there is bread enough and to spare; or if there is, it will be for ever untasted and unpossessed by the wretched prodigal, in the land of eternal famine and death!

1. His disciples. The word Jisc/pZes, here, is not to be restricted to the twelve apostles, or to the seventy. This parable is connected with that in the preceding chapter. He had there been discoursing with the scribes and Pharisees, and vindicating his conduct in receiving kindly publicans and sinners. These 'publicans and sinners are those who are here denoted by the word disciples. It was with reference to them that the whole discourse had arisen. After Jesus had shown the Pharisees, in the preceding chapter, the propriety of his conduct, it was natural that he should turn and address his disciples. Among them there might have been Bome who were wealthy. The publicans were engaged in receiving taxes, in collecting money, and their chief danger arose from that quarter — from cov<"tousness, or dishonesty. Jesus al- "•ays adapted his instructions to the man which had a steward; and the same was accused unto him that he had wasted his goods.