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Genealogy of Jesus.

LUKE, IV.

He begins his Ministry.

on a second display of the same, wonder at it and ask
how He came by it, as if they had never witnessed it
before, as his custom was-Cf. Acts, 17. 2. 17. stood up
to read-Others besides rabbins were allowed to ad-
dress the congregation. See Acts, 13. 15. 18. 19. To
have fixed on any passage announcing His sufferings
(as Isaiah, 53.). would have been unsuitable at that
early stage of His ministry. But He selects a passage
announcing the sublime object of His whole mission,
its Divine character, and His special endowments for
it; expressed in the first person, and so singularly
adapted to the first opening of the mouth in His pro-
phetic capacity, that it seems as if made expressly for
this occasion. It is from the well-known section of
Isaiah's prophecies whose burden is that mysterious
"SERVANT OF THE LORD," despised of man, abhorred
of the nation, but before Whom kings on seeing Him
are to arise, and princes to worship; in visage more
marred than any man and His form than the sons of
men, yet sprinkling many nations; labouring seem-
ingly in vain, and spending His strength for nought and
in vain, yet Jehovah's Servant to raise up the tribes of
Jacob and be His Salvation to the ends of the earth
(Isaiah, 49., &c.). The quotation is chiefly from the
Septuagint version, used in the synagogues. accept-
able year-an allusion to the Jubilee year (Leviticus,
25. 10), a year of universal release for person and pro-
perty. See also Isaiah, 49. 8; 2 Corinthians, 6. 2. As
the maladies under which humanity groans are here
set forth under the names of poverty, broken-hearted-
ness, bondage, blindness, bruisedness (or crushedness!,
so, as the glorious HEALER of all these maladies,
Christ announces Himself in the act of reading it.
stopping the quotation just before it comes to "the
day of vengeance," which was only to come on the re-
jecters of His message (John, 3. 17). The first words,

the son of Joseph, &c.-Have we in this genealogy, as Mark, 6. 1-6), we take to be not a later visit, but the well as Matthew's, the line of Joseph? or is this the same with this first one; because we cannot think that line of Mary?-a point on which there has been great the Nazarenes, after being so enraged at His first disdifference of opinion and much acute discussion.play of wisdom as to attempt His destruction, should, Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty, viz., that in this case Matthew makes "Jacob," while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, ch. 1. 2-32, and on ch. 2. 5), still it does seem unlikely -we say not incredible-that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph-here his real, there his reputed lineexplain the statement about Joseph, that he was "the son of Heli," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Ruth, 1. 11, 12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing him to be the promised "Seed of the woman." The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered-See on Matthew, 13, 54-56. They knew he had renot the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated. [OLSHAUSEN.] 24-30. son of Matthat, &c.-See on Matthew, 1. 13-15. In v. 27, Salathiel is called the son, while in Matthew, 1. 12, he is called the father of Zerubbabel. But they are probably different persons, 38, son of God-Cf. Acts, 17. 28.

CHAPTER IV.

THE SPIRIT of the LORD is upon ME." have been noticed since the days of the Church fathers, as an illustrious example of Father, Son, and Holy Ghost, being exhibited as in distinct yet harmonious action in the scheme of salvation. 20. the minister-the Chazan or synagogue-officer. all eyes fastened on Him-astounded at His putting in such claims. 21. began to say, &c.-His whole address was just a detailed application to Himself of this and perhaps other like prophecies. 22. gracious words 'the words of grace," referring both to the richness of his matter and the sweetness of His manner (Psalm 45. 2). is not this, &c.

ceived no rabbinical education, and anything supernatural they seemed incapable of conceiving. 23. this proverb-like our Charity begins at home.' whatsoever, &c. Strange rumours have reached our ears of thy doings at Capernaum: but if such power resides in thee to cure the ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?' His choice of Capernaum as a place of residence since entering on public life was, it seems, already well-known at Nazareth; and when He did come thither, to give no displays of

Ver. 1-13. TEMPTATION OF CHRIST.-See on Mat- His power when distant places were ringing with His thew, 4. 1-11.

fame, wounded their pride. He had indeed "laid his hands on a few sick folk and healed them," Mark, 5; but this seems to have been done quite privately. the general unbelief precluding anything more open. 24. and he said, &c.-He replies to the one proverb by another, equally familiar, which we express in s rougher form-'Too much familiarity breeds contempt. Our Lord's long residence in Nazareth merely as a townsman had made him too common, incapacitating them for appreciating Him as others did who

14-32. JESUS, ENTERING ON HIS PUBLIC MINISTRY, MAKES A CIRCUIT OF GALILEE-REJECTION AT NAZ-6, ARETH. N.B.-A large gap here occurs, embracing the important transactions in Galilee and Jerusalem which are recorded in John, 1. 29, to 4. 54, and which occurred before John's imprisonment (John, 3. 24); whereas the transactions here recorded occurred (as appears from Matthew, 4. 12, 13) after that event. The visit to Nazareth recorded in Matthew, 13, 54-58 (and

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Rejection of Jesus at Nazareth.

LUKE. V.

Call of Peter, James, and John.

servants of Christ.) 3. taught out of the ship-see on Matthew, 13. 2. 4. for a draught-munificent recompense for the use of his boat. 5. Master-betokening not surely a first acquaintance, but a relationship already formed. all night-the usual time of fishing then (John, 21. 3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.) 6. net brake-rather was breaking,' or 'beginning to break,' as v. 7, "beginning to sink." 8. depart, &c.-Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him. (John, 6. 68.) Twas rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee.' (cf. Isaiah, 6. 5.) 10. fear not, Simon-this shows how the Lord read Peter's speech. The more highly they deemed of Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him. from henceforth-marking a new stage of their connection with Christ. The last was simply, "I will make you fishers." fishers of men

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were less familiar with his every-day demeanour in private life. A most important principle, to which the wise will pay due regard. (See also Matthew, 7. 6, on which our Lord himself ever acted.) 25-27. But I tell ya &e-falling back for support on the well-known examples of Elijah and Elisha (Eliseus), whose miracalous power, passing by those who were near, expended itself on those at a distance, yea on heathens, the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles arkingly prefigured those of our Lord. As He intended Like them to feed the poor and cleanse the lepers, He prints to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers.' STIER] three years and six months-So James, 5. 17. including perhaps the six months after the last fall of PER, when there would be little or none at any rate: whereas in 1 Kings, 18. 1, which says the rain returned "in the third year," that period is probably not reckoned. save...saving-but only.' (cf. Mark, 13. 32, Greek) Sarepta-"Zarephath," 1 Kings, 17, 9, a heathen village between Tyre and Sidon. (See Mark, 7. 34 28, 29, when they heard these things-these allu sons to the heathen, just as afterwards with Paul Acta, 22, 21, 22). rose ap-broke up the service irrever-What wilt thou think, Simon, overwhelmed by this eatly and rushed forth. thrust him-with violence, as a prisoner in their hands. brow, &c.-Nazareth, though not built on the ridge of a hill, is in part surrounded by one to the west, having several such precirices. See 2 Chronicles, 25. 12; 2 Kings, 9. 33. It was a mode of capital punishment not unusual among the Bomans and others. This was the first insult which the Son of God received, and it came from them of his own household (Matthew, 10. 36.) 30. passing through the midst, &c.-evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed him to escape. (Similar escapes, however, in times of persecution are not unexampled. 31. down to Capernaum-it lay on the sea of Galilee (Matthew, 4. 13), whereas Nazareth lay

3. DEMONIAC HEALED. unclean-the frequency with which this character of impurity is applied to evil spirits is worthy of notice. cried out, &c.-see on Matthew, 8, 29; Mark, 3. 11. rebuked them, &c.-see on 41 thrown him, &c.-see on Mark, 9. 20. what a word-a word from the Lord of spirits,

341 PETER'S MOTHER-IN-LAW, AND MANY OTHERS, HEALED. See on Matthew, 8. 14-17. 41. fered them not to speak-the marginal reading here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, becase He and they would thus seem to be one interest, His enemies actually alleged. (See on Matthew, 12. 24, &c.) See also Acts, 16. 16-18.

€44. JESUS, SOUGHT OUT AT MORNING PRAYER, AND ENTREATED TO STAY, DECLINES FROM THE URGENCY OF HIS WORK. See on Mark, 1.36-39, where we learn how early He retired, and how He was encaged in solitude when they came seeking Him. stayed him-were staying him,' or sought to do it. What a contrast to the Gadarenes! The nature of His mission required Him to keep moving, that all might hear the glad tidings. (Matthew, 8. 34.) I must, &c.-but duty only could move Him to deny entreaties so grateful to His spirit.

CHAPTER V.

Ver. 1-11 MIRACULOUS DRAUGHT OF FISHESCALL OF PETER, JAMES, AND JOHN.-Not their first call, however, recorded John, 1. 35-42; nor their second, recorded Matthew, 4. 18-22; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite pisin. (Similar stages are observable in other eminent

draught of fishes, when I shall bring to thy net what will beggar all this glory?' See on Matthew, 4. 18. 11. forsook all-They did this before (Matthew, 4. 20); now they do it again; and yet after the Crucifixion they are at their boats once more. (John, 21. 3.) In such a business this is easily conceivable. After Pentecost. however, they appear to have finally abandoned their secular calling.

12-16. LEPER HEALED.-See on Matthew, 8. 2-4. 15. but so, &c.-See on Mark, 1. 45.

17-26. PARALYTIC HEALED.-See on Matthew, 9. 1-8. 17. Pharisees and doctors...sitting by-the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. power of the Lord presentwith Jesus. to heal them-the sick people. 18. housetop-the flat roof. through the tiling... before JesusSee on Mark, 2. 2. 24. take up thy couch-sweet saying! The bed had borne the man; now the man shall bear the bed.' [BENGEL.]

27-32. LEVI'S CALL AND FEAST.-See on Matthew, 9. 9-13; and Mark, 2. 14. 30. their scribes-a mode of expression showing that Luke was writing for Gentiles. 33-39. FASTING.-See on Matthew, 9. 14-17. The incongruities mentioned in v. 36-38 were intended to illustrate the difference between the genius of the old and the new economies, and the danger of mixing up the one with the other. As, in the one case supposed.

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the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in v. 39, which is peculiar to Luke. has been variously interpreted. But the "new wine seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"-all at once-to take a liking for the former. q. d., 'These inquiries about the difference between my disciples and the Pharisees,' and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren!

The Twelve Apostles Chosen.

CHAPTER VI.

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to flesh and blood. 22. for the Son of Man's sake-cf. Ver. 1-5. PLUCKING CORN EARS ON SABEATH. Matthew. 5. 11, "for MY SAKE;" and immediately beSee on Matthew, 12. 1-8; and Mark, 2. 23-28. 1. Second fore, "for righteousness' sake" (v. 10.) Christ thus binds sabbath after the first-an obscure expression, occur- up the cause of righteousness in the world with the rering here only, generally understood to mean, the first ception of Himself. 23. leap for joy-a livelier word Sabbath after the second day of unleavened bread. than "be exceeding glad" or exult,' Matthew, 5. 12. The reasons cannot be stated here, nor is the opinion 24, 25. rich... full ... laugh-who have all their good itself quite free from difficulty. 5. Lord also-rather things and joyous feelings here and now, in perishable even,' as Matthew, 12. 8. of the Sabbath-as naked a objects. received your consolation-see on ch. 16. 25. claim to all the authority of Him who gave the law at shall hunger-their inward craving strong as ever, but Mount Sinai as could possibly be made. q.d. I have the materials of satisfaction for ever gone. 26. all said enough to vindicate the men ye carp at on my ac-speak well of you-alluding to the court paid to the false count; but in this place is the Lord of the law, and they prophets of old. (Micah, 2. 11.) For the principle of have His sanction. See on Mark, 2. 28. this woe, and its proper limits, see John, 15. 19. 27-36. See on Matthew, 5. 44-48; 7. 12; and 14. 12-14. 37, 38. See on Matthew, 7. 1, 2; but this is much fuller and more graphic. 39 can the blind, &c.-not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection, ch. 15. 14. 40. the disciple, &c.-q.d. The disciple's aim to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves. 41-49. See on Matthew, 7. 3-5, 16-27.

6-11. WITHERED HAND HEALED. See on Matthew, 12. 9-15; and Mark, 3. 1-7. watched whether, &c.-in Matthew this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts, v. 9, just as if they had spoken it out. 9. good or evil, save or destroy-By this novel way of put ting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See on Mark, 3. 4.) 11. filled with madness-the word denotes senseless rage-at the confusion to which our Lord had put them, both by word and deed. what to do with Jesus-not so much whether to get rid of Him, but how to compass it. (See on Matthew, 3. 6.)

12-19. THE TWELVE APOSTLES CHOSEN-GATHERING MULTITUDES - GLORIOUS HEALINGS. 12, 13. went out probably from Capernaum. all night in prayer...and when day, he called, &c.-the work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "labourers" just before sending themselves forth (see on Matthew, 9. 37; 10. 1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this! 13-16. See on Matthew, 10. 2-4. 17. in the plain-by some rendered on a level place,' i.e., a piece of high table-land, by which they understand the same thing, as on the mountain," where our Lord delivered the sermon recorded by Matthew (5. 1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but, above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve, and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difticuity in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it. 19. healed-kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description. 20, 21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness." (Matthew, 5, 3, 6.) Here it is simply on the poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love him," as these very beatitudes are paraphrased by James (2. 5). laugh-how charming is the liveliness of this word, to express what in Matthew is called being comforted!" separate you-whether from their Church, by excominunication, or from their society; both hard

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CHAPTER VIL

Ver. 1-10. CENTURION'S SERVANT HEALED. See on Matthew, 8. 5-13. 4. he was worthy, &c.—a testimony most precious, coming from those who probably were strangers to the principle from which he acted. (Ecclesiastes, 7. 1.) loveth our nation-having found that "salvation was of the Jews," he loved them for it, built, &c.-his love took this practical and appropriate form.

11-17. WIDOW OF NAIN'S SON RAISsed to life. (In Luke only.) 11. Nain a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of mount Tabor, about twelve miles from Capernaum. 12. carried out-was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried in the city of David), and the funeral was usually on the same day as the death. only son, &c.-affecting particulars, toid with delightful simplicity. 13, 14. the Lord-This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean.' [BENGEL] saw her, had compassion, &c.-What consolation to thousands of the bereaved has this single verse carried from age to age. 14, 15. What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears! 16. visited his people-more than bringing back the days of Elijah and Elisha. (1 Kings, 17. 17-24 ; 2 Kings, 4, 32-37; and see on Matthew, 15. 31.)

18-35. THE BAPTIST'S MESSAGE, THE REPLY, AND CONSEQUENT DISCOURSE. See on Matthew, 11. 2-14. 29, 30. and all the people that heard-on hearing (this).* These are the observations of the evangelist, not of our Lord. and the publicans-a striking clause. justified God, being baptized, &c.—rather, having been baptized.' The meaning is, They acknowledged the Divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see ch. 1. 16, 17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at nought also the merciful design of God in the Saviour himself, to their own destruction. 31-35. the Lord said, &c.—As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that gene

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ration rejected both John and his Master: the one because he was too unsocial-more like a demoníac an a rational man; the other, because he was too much the reverse, given to animal indulgences, and Consorting with the lowest classes of society. But the Gildren of Wisdom recognise and honour her whether in the austere garb of the Baptist or in the more attracive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty: for "the full soul streth an honeycomb, but to the hungry soul every tter thing is sweet." (Proverbs, 27. 7.)

Washed with Tears.

pected in the midst of active duty and warm affections,
while often it flies from those who mope and are para-
lyzed for want of it. 49, 50. they that sat...who is this?
&c.-no wonder they were startled to hear One who
was reclining at the same couch, and partaking of the
same hospitalities with themselves, assume the awful
prerogative of 'even forgiving sins.' But so far from
receding from this claim, or softening it down, our
Lord only repeats it, with two precious additions: one.
announcing what was the one secret of the "forgive.
ness" she had experienced, and which carried "salva-
tion' in its bosom; the other, a glorious dismissal of
her in that "peace" which she had already feit, but is
now assured she has His fuil warrant to enjoy!
This wonderful scene teaches two very weighty truths:
(1) though there be degrees of guilt, insolvency, or in-
ability to wipe out the dishonour done to God, is common
to all sinners. (2.) As Christ is the Great Creditor to
whom all debt, whether great or small, contracted by
sinners is owing, so to Him belongs the prerogatire of
forgiving it. This latter truth is brought out in the
structure and application of the present parable as it
is no where else. Either then Jesus was a blaspheming
deceiver, or He is God manifest in the flesh.
CHAPTER VIII.

forgiven, though in the first instance, to give room for the play of withheld feelings, the forgiveness of both is supposed in the parable. her sins which are many-those many sins of hers,' our Lord, who admitted how much more she owed than the Pharisee, now proclaims in naked terms the forgiveness of her guilt. for-not because, as if love were the cause of forgiveness, but inasmuch as,' or 'in proof of which.' The latter clause of the verse, and the whole structure of the parable. plainly shows this to be the meaning. little forgiven..loveth little-delicately ironical intimation of no iore and 660. CHRIST'S FEET WASHED WITH TEARS. 37, no forgiveness in the present case. 48. said unto her, &c. 33. a sinner-one who had led a profligate life. N.Ban unsought assurance, usually springing up unexTure is no ground whatever for the popular notion that Was woman was Mary Magdalene, nor do we know what her name was. See on ch. 8. 2. an alabaster box chantment-a perfume-vessel, in some cases very costly Joan. 12 5). The ointment has here a peculiar interest, as the offering by a penitent of what had been an axessory in her unhallowed work of sin.' (ALFORD.] at his feet behind him-the posture at meals being a dining one, with the feet out behind. began to wash, dc-to water with a shower.' The tears, which were ite involuntary, poured down in a flood upon His Laked feet, as she bent down to kiss them; and deeming tem rather fouled than washed by this, she hastened to wipe them off with the only towel she had, the long tresses of her own hair, with which slaves were wont to wash their masters feet. [STIEP..] kissed-the word signifies to kiss fondly, to caress,' or to kiss An and again,' which v. 45 shows is meant here. hat prompted this? Much love, springing from a suse of much forgiveness. So says He who knew her heart, v. 47. Where she had met with Christ before, or what words of His had brought life to her dead heart and a sense of Divine pardon to her guilty soul, we Low not. But probably she was of the crowd of publicans and sinners" whom Incarnate Compassion Crew so often around Him, and heard from His lips Ver. 1-3. A GALILEAN CIRCUIT, WITH THE TWELVE some of those words such as never man spake, "Come AND CERTAIN MINISTERING WOMEN. (In Luke only.) to me all ye that labour," &c. No personal interview went-travelled,' 'made a progress.' throughout every ad up to this time taken place between them; but she city and village-through town and village.' preachuld keep her feelings no longer to herself, and having ing, &c.-the Prince of itinerant Preachers scattering food her way to Him and entered along with him, far and wide the seed of the Kingdom. certain women , they burst forth in this surpassing yet most art- healed, &c.-on whom He had the double claim of style, as if her whole soul would go out to Him. having brought healing to their bodies and new life to 9 the Pharisee-who had formed no definite opinion their souls. Drawn to Him by an attraction more than of our Lord, and invited Him apparently to obtain magnetic, they accompany Him on this tour as His materials for a judgment, spake within himself, &c.—almoners-ministering unto Him of their substance. *lia! I have Him now; He plainly knows nothing of the person He allows to touch Him, and so, He can be no Prophet' Not so fast, Simon; thou hast not seen ugh thy Guest yet, but He hath seen through thee. 40 43. Like Nathan with David, our Lord conceals His Le-thrust under the veil of a parable, and makes As host himself pronounce upon the case. The two enters are the woman and Simon: the criminality of the one was ten times that of the other (in the proportics of 500" to 50"; but both being equally insolTeat, both are with equal frankness forgiven; and Suren is made to own that the greatest debtor to fordring mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiven man? Let us see. 45-47. I entered no water-a compliment to guests. Was this "much love? Was it any? no kiss-of salutation. How much love was here? Any at all? with oil...not acant-even common olive-oil in contrast with the woman's "ointment" or aromatic balsam. What evidence was thus afforded of any feeling which forgiveDess prompts? Our Lord speaks this with delicate politeness, as if hurt at these inattentions of His host, which though not invariably shown to guests, were the customary marks of studied respect and regard. The inference is plain-only one of the debtors was really

Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their carnal things. (1 Corinthians, 9. 11.) But dost Thou take it at their hand, and subsist upon it? "O the depth of the riches"-of this poverty of His. Mary Magdalene-i.e., probably, of Magdala, on which see Matthew, 15. 39. went-rather had gone.' seven deviis

Mark, 16. 9.) It is a great wrong to this honoured woman to identify her with the once profligate woman of ch. 7. 37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been inflicted as a punishment for the other-for which there is not the least scriptural ground. Joanna, wife of Chuza, Herod's steward-If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on Mark, 6. 14, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favourably disposed towards Him. But what we know not of him, and may fear he wanted, we are sure his wife possessed. Healed either of "evil spirits"

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Peter's Confession of Christ.

a cure, and the instantaneous and perfect relief which
her touch of the Great Healer had brought her. 55.
give her meat-See on Mark, 5. 43.
CHAPTER IX.

Ver. 1-6. MISSION OF THE TWELVE APOSTLES. See on Matthew. 10. 1-15. 1. power and authority-He both

7-9. HEROD TROUBLED AT what he HearS OF CHRIST, DESIRES TO SEE HIM. See on Mark, 6. 14-30. 7. perplexed-'at a loss,' 'embarrassed.' said of some that John was risen-among many opinions, this was the one which Herod himself adopted, for the reason. no doubt, mentioned on Mark, 6. 14. desired to see him

Pilate just before His death, as we learn from ch. 23. 8.
10-17. ON THE RETURN OF THE TWELVE, JESUS
RETIRES WITH THEM TO BETHSAIDA, AND THERE
MIRACULOUSLY FEEDS FIVE THOUSAND. See on
Mark, 6. 31-44.

or of some one of the "infirmities" here referred to the ordinary diseases of humanity - she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached through-qualified and authorised them. out the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her." (Mark, 14. 9.) many others i.e.. many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! He who was the support of the-but did not, till as a prisoner He was sent to him by spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously: for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love; which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in | this manner that it might be so recorded.' [OLSHAUSEN.] 4-18. PARABLE OF THE SOWER.-See on Mark, 4. 3-9, 14-20. 16. No man, &c.-See on Matthew, 5. 15, of which this is nearly a repetition. 17. for nothing, &c.See on ch. 12. 2. 18. how ye-in Mark, 4. 24, "what ye hear." The one implies the other. The precept is very weighty. seemeth to have-or, 'thinketh that he hath.' (Margin.) The "having" of Matthew, 13. 12 (on which see), and this thinking he hath, are not different. Hanging loosely on him, and not appropriated, it is and is not his.

18-27. PETER'S CONFESSION OF CHrist-Our LORD'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING DEATH, AND WARNINGS ARISING OUT OF IT. See on Matthew, 16. 13-28; and Mark, 8. 34. 24. will save-'is minded to save,' bent on saving. The pith of this maxim depends-as often in such weighty sayings (for example, "Let the dead bury their dead,” Matthew, 8. 22.)-on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both. 26. ashamed of me and of my words-the sense of shame is one of the strongest in our nature, one of the social affections,

19-21. HIS MOTHER AND BRETHREN DESIRE TO founded on our love of reputation, which causes inSPEAK WITH HIM.-See on Mark, 12, 46-50.

22-25. JESUS, CROSSING THE LAKE, STILLS THE STORM.-See on Matthew, 8. 23-27, and Mark, 4. 35-41. 23. filled-lit., were getting filled,' ... those who sailed; meaning that their ship was so.

26-39. DEMONIAC OF GADARA HEALED.-See on Matthew, 8. 28-34; and Mark, 5. 1-20.

40-56. JAIRUS' DAUGHTER RAISED, AND ISSUE OF BLOOD HEALED.-See on Matthew, 9. 18-26; and Mark, 6.21-43. 40. gladly received him, for...all waiting him-The abundant teaching of that day in Matthew. 13: and see Mark, 4. 36,) had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint probably through some of His disciples that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising. 45. Who touched me?- Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng.' 46. somebody touched-yes, the multitude "thronged and pressed Him"-"they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--somebody-TOUCHED HIM." with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church father AUGUSTIN long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him. 47. declared before all-this, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case-both her disease, with her abortive efforts at

stinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. When one is, in this sense of it, lost to shame. he is nearly past hope. (Zechariah, 3. 5; Jeremiah, 6. 15; 3. 3.) But when Christ and His words"-Christianity, especially in its more spiritual and uncompromising features-is unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him which only the 'expulsive power' of a higher affection can effectually counteract. Son of Man be ashamed when he cometh, &c.-He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting contempt." (Daniel, 12, 2.) 'O shame, to be put to shame before God, Christ, and angels.' [BENGEL.] 27. not taste of death till they see the kindom of God-see it come with power" (Mark, 9. 1.); or see "the Son of Man coming in His kingdom" (Matthew, 16. 28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the life-time of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.

28-36. JESUS TRANSFIGURED. 28. an eight days after these sayings-including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say "after six days," excluding these two days. As the "sayings" so definitely connected with the Transfiguration scene are those announcing His death at which Peter and all the Twelve were so startled and scandalised, so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven. Peter, James, and Johnpartners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mark, 6. 37). the transfiguration, and the agony in the garden (Mark. 14. 33). a mountain-not Tabor, according to long tradition, with which the facts ill comport, but some one

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