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Parables of the Unjust Stewara

LUKE, XVII.

and of the Rich Man and Lazarus. and be found a stranded monument of blindness and obstinacy. it is easier, &c.-See on Matthew, 5, 17, 18. putteth away his wife, &c.-See on Matthew, 19. 3-9. Far from intending to weaken the force of the law, in these allusions to a new economy, our Lord, in this unex. pected way, sends home its high requirements with a pungency which the Pharisees would not fail to feel. 19. purple and fine linen, &c.-cf. Esther, 8. 15; Revelation, 18. 12, wanting nothing which taste and appetite craved and money could procure. 20, 21. laidhaving to be carried and put down. full of soresopen, running."not closed, nor bound up, nor mollified with ointment." (Isaiah, 1. 6. desiring to be fed with

receive me, &c.-Observe his one object-when cast out one home to secure another. This is the key to the Jaraule, on which there have been many differing Views. 5-7, fifty...fourscore-deducting a half from the debt of the one, and a filth from that of the other. 8. the ard-evidently the steward's lord, so called in v. 3, 5. mended, &c.-not for his "injustice," but " because be had done wisery." or prudently; with commendWe foresight and skiljul adaptation of means to end. Golden of this world-so ch. 20. 34; cf. Psalm 17. 14 "their portion in this life'); Philippiaus, 3. 19 "mund earthly things), Psalm 4. 6, 7. in (or for) their generation-i.e., for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of-but was not. [GROTIUS, BENGEL, MEYER, TRENCH, the one, in adaptation of means to ends, and in ener- &c.]: the words may mean indeed was tain to feed getic, determined prosecution of them, is none of it on,' or 'gladly fed on,' as ch. 15. 16. (ALFord, Webfor God and eternity-a region they were never in, an STER & WILKINSON, &c.] But the context rather atmosphere they never breathed, an undiscovered favours the former. licked, &c. a touching act of world, an unborn existence to them-but all for the brute pity, in the absence of human relief. It is a parposes of their own grovelling and fleeting genera- case of heartless indifference, amidst luxuries of every th. children of light-so John, 12. 36; Ephesians, 6.8; kind, to one of God's poorest and most afflicted ones, 1 Thessalonians, 5. 5. Yet this is only as night-birds presented daily before the eye. 22. diea-his burial see better in the dark than those of the day-owls than was too unimportant to mention; while "the rich man CAJETAN and TRENCH.] But we may learn died and was buried"-his carcase carried in pomp to lessons from them, as our Lord now shows, and "be its earthly resting-place. in Abraham's bosom-as if Wise as serpents." 9. make friends of-turn to your own seen reclining next to him at the heavenly feast. advantage; e, as the steward did, "by showing mercy (Matthew, 8. 11. 23 in heil-not the final place of the to the poor" (Daniel, 4. 27): cf. 12. 33; 14. 13, 14. mam- lost (for which another word is used), but as we say na of unrighteousness-treacherous, precarious. (See the unseen world.' But as the object here is certainly on Matthew, 6, 24.) ye fall-in respect of life. they to depict the whole torment of the one and the perfect may receive you-not generally, 'ye may be received" bliss of the other, it comes in this case to much the as ch. 6. 38, shall men give), but those ye have re- same. seeth Abraham-not God, to whom therefore he deved may rise up as witnesses for you' at the great cannot cry. [BENGEL.] Father Abraham - a wellday. Then, like the steward, when turned out of one founded, but unavailing, claim of natural descent (ch. Bone shall ye secure another; but better than he, a 3. 8; John, 8. 37). 24. mercy on me-who never showed heavenly for an earthly, an everlasting for a temporary any. (James, 2. 13.) send Lazarus-the pining victim Babilation. Money is not here made the key to hea- of his merciless neglect. that ne may-take me hence ven, more than the deeds done in the body" in gene- No; that he dares not to ask. dip...tongue-i.e., the ral, according to winch, as a test of character-but not least conceivable and the most momentary abatement by the merit of which-men are to be judged (2 Co of his torment; that is all. But even this he is told is Tinthians, 5. 10, and see Matthew, 25. 34-40. 10. He. (1.) unreasonable. 25, 26. Son-stinging acknowledg42-a maxim of great pregnancy and value; rising ment of the claimed relationship. tnou... Lazarus, &c. from the prudence which the steward had to the fidel-As it is a great law of God's kingdom, that the nature ty which he had not, the harmlessness of the dove, of our present desires shall rule that of our future bliss, to which the serpent" with all his "wisdom" is a total so by that law, he whose "good things," craved and graager. Fidelity depends not on the amount en- enjoyed, were all bounded by time, could look for none true, but on the sense of responsibility. He that after his connection with time had come to an end. a this in little will feel it in much, and conversely. ch. 6. 24.) But by the same law, he whose "evil 11. 12. aarighteous mammon-To the whole of this He things," all crowded into the present life, drove him applies the disparaging term "what is least," in con- to seek, and find, consolation in a lite beyond the trast with "the true riches." another man's...your own grave, is by death released from all evil and ushered important turn to the subject. Here all we have into unmixed and uninterrupted good (ch. 6, 21). (2.) a trust as stewards, who have an account to render. It is impossible. besides all tuis-independently of this Hereafter, what the faithful have will be their own consideration.' a great gulf hxd-by an irrevocable perty, being no longer on probation but in secure, decree there has been placed a vast impassable abyss cistarbed, rightful, everlasting possession and en- between the two states, and the occupants of each. tent of all that is graciously bestowed on us. Thus 27-31. Then he said-now abandoning all hope for himney is neither to be idolised nor despised; we must self. send him to my father's nouse, &c.-no waking up lose to it and use it for God's glory. 13. can serve of good in the heart of the lost, but bitter reproach -be entirely at the command of; and this is true even against God and the old economy, as not warning him where the services are not opposed. Late...love-show-sufficiently. (TRENCH] The answer of Abraham is, ing that the two here intended are in uncompromising They are sufficiently warned. nay-giving the lie to bestiny to each other:-an awfully searching principle! Abraham. Ii, &c.—a principle of awful magnitude and 14-18, covetous...derided him-sneered at him; their importance. The greatest miracle will have no effect master-sin being too plainly struck at for them to reBut it was easter to run down than to refute a teaching. justufy yourselves - make a show of Theousness, highly esteemed among men-generally carried away by plausible appearances. (See 1 Samuel, 17; and ch. 14. 11.) The Law, &c. See on Matthew, 11. 11, every man presseth &c. Publicans and sin pers, all indiscriminately, are eagerly pressing into it; adre, interested aduerents of the mere forms of an tomy which is passing away."discerning not the

on those who are determined not to believe. A real

Lazarus soon rose from the dead," but the sight of him by crowds of people, inclined thereby to Christ, only crowned the unbelief and hastened the murderous plots of the Pharisees against the Lord of glory; nor has His own resurrection, far more overpowering, yet won over that crooked and perverse nation.

CHAPTER XVII.

"

Ver. 1-10. OFFENCES-FAITH-HUMILITY. 1, 2. See on Matthew, 18 6, 7. 3, 4.-See on Matthew, 19. 16-17.

siga of this time," will allow the tide to go past you 21 22. seven times-not a lower measure of the forgiv

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ing spirit than the "seventy-times seven" enjoined on Peter, which was occasioned by his asking if he was to stop at seven times. No,' is the virtual answer, though it come to seventy times that number, if only he ask forgiveness in sincerity.' 5. Lord-See on ch. 10. 1. increase our faith-moved by the difficulty of avoiding and forgiving "offences." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. See on Mark, 9. 24. 6. sycamine-mulberry. See on Mark, 11. 22-24. 7-10, say unto him by and by-The "by and by" (or rather directly'), should be joined not to the saying but the going:Go directly. The connection here is: But when your faith has been so increased as both to avoid and forgive offences, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you. I trow not-or, as we say, when much more is meant, I should think not.' unprofitable -a word which, thongh usually denoting the opposite of profit, is here used simply in its negatire sense. We have not, as his servants, profited or benefited God at all.' (cf. Job, 22. 2, 3; Romans, 11. 35.)

11-19. TEN LEPERS CLEANSED. 11-13. through midst of Samaria and Galilee-probably on the confines of both. stood afar off-cf. Leviticus, 13. 45, 46. they lifted up their common misery drawing these poor outcasts together (2 Kings, 7. 3), nay, making them forget the fierce national antipathy of Jew and Samaritan. [TRENCH.) Jesus, &c.-cf. Matthew, 20. 30-33. How quick a teacher is felt misery, even though as here the teaching may be soon forgotten! 14. show yourselves as cleansed persons. See on Matthew, S. 4. Thus too would the Samaritan be taught that "salvation is of the Jews." (John. 4. 22.) as they went, were cleansed-In how many different ways were our Lord's cures wrought, and this different from all the rest. 17, 18. Were there not ten cleansed-rather, 'Were not the ten cleansed? ie.. the whole of them-an example (by the way) of Christ's omniscience. (BENGEL] this stranger -'this alien' (literally, of another race). The language is that of wonder and admiration, as is expressly said of another exhibition of Gentile faith, Matthew, 8. 10. 19. arise for he had fallen down on his face at His feet," v. 16, and there lain prostrate. faith made thee whole-not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarised us.

and of the Son of Man.

breaks out or revolutions occur.' (ALFORD.] as light-
ning...so the Son of Man-i.e., it will be as manifest.
The Lord speaks here of His coming and manifesta-
tion in a prophetically indefinite manner, and in these
preparatory words blends into one the distinctive
epochs.' [STIER] When the whole polity of the Jews,
civil and ecclesiastical alike, was broken up at once,
and its continuance rendered impossible, by the de-
struction of Jerusalem, it became as manifest to all as
the lightning of heaven that the Kingdom of God had
ceased to exist in its old, and had entered on a new
and perfectly different form. So it may be again, ere
its final and greatest change at the personal coming
of Christ, of which the words in their highest sense
are alone true. But first...suffer, &c.-This shows that
the more immediate reference of the previous verse
is to an event soon to follow the death of Christ. It
was designed to withdraw the attention of "His dis-
ciples" from the glare in which His foregoing words
had invested the approaching establishment of His
kingdom. 26-30. eat... married, planted, &c.—all the
ordinary occupations and enjoyments of life. Though
the antediluvian world and the cities of the plain
were awfully wicked, it is not their wickedness, but
their worldliness, their unbelief and indifference to the
future, their unpreparedness, that is here held up as a
warning. N.B.-These recorded events of Old Testa-
ment history - denied or explained away now-a-days
by not a few-are referred to here as facts. 31-33. to
take it away...remember, &c. -a warning against that
lingering reluctance to part with present treasures
which induces some to remain in a burning house, in
hopes of saving this and that precious article, till con-
sumed and buried in its ruins. The cases here sup-
posed, though different, are similar. L's wife-ber
"look back," for that is all that is said of her, and her
recorded doom. Her heart was in Sodom still, and the
"look" just said, 'And must I bid it adieu? whoso-
ever, &c.-See on ch. 9. 23-27. 34 two in one bed-the
prepared and unprepared mingled in closest inter-
course together in the ordinary walks and fellowships
of life, when the moment of severance arrives. Awful
truth! realised before the destruction of Jerusalem,
when the Christians found themselves forced by their
Lord's directions (ch. 21. 21) at once and for ever away
from their old associates; but most of all when the
second coming of Christ shall burst upon a heedless
world. 37. where-shall this occur? wheresoever, &c.
-As birds of prey scent out the carrion, so wherever
is found a mass of incurable moral and spiritual cor-
ruption, there will be seen alighting the ministers of
Divine judgment,' a proverbial saying terrifically veri-
fied at the destruction of Jerusalem, and many times
since, though its most tremendous illustration will be
at the world's final day.

CHAPTER XVIII.

20-37. COMING OF THE KINGDOM OF GOD AND OF THE SON OF MAN. 20-25. When, &c.-To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects. "It cometh not with observation "-with watching' or lying in wait,' as for something outwardly imposing and at once revealing itself. Lo here! lo there!-Shut Ver. 1-8. PARABLE OF THE IMPORTUNATE WIDOW. up within this or that sharply defined and visible geo- 1 5. always-cf. v. 7, "night and day." faint-lose graphical or ecclesiastical limit, within you-is of an heart,' or 'slacken.' feared not...nor regarded-defying internal and spiritual character (as contrasted with the vengeance of God and despising the opinion of men. their outside views of it. But it has its external side widow-weak, desolate, defenceless. (1 Timothy, 5, 5, too. the days rather days.' will come-as ch. 19. 43 which is taken from this.) came-'kept coming. See -when, amidst calamities, &c., you will anxiously v. 5, "her continual coming." avenge me-i.e., rid me look for a deliverer, and deceivers will put themselves of the oppression of. continual coming-coming for forward in this character. one of the days of the Son ever.' 6-8. the Lord-a name expressive of the authori of Man-Himself again amongst them but for one day; tative style in which He interprets His own parable. as we say when all seems to be going wrong and the shall not God-not unjust, but the infinitely righteous one person who could keep them right is removed. Judge. avenge-redeem from oppression. his own elect (NEANDER in STIER, &c.] This is said to guard-not like this widow, the object of indifference and against the mistake of supposing that His visible pres- contempt, but dear to Him as the apple of the eye Zeence would accompany the manifestation and estab-chariah, 2. 8). cry day and night-whose every cry enters lishment of His kingdom.' [WEBSTER & WILKINSON.] they shall say. See here... Go not, &c.- a warning to all so-called expositors of prophecy and their followers, who cry. Lo there and see here, every time that war

into the ears of the Lord of Sabaoth (James, 5. 4), and how much more their incessant and persevering cries? bear long with them rather, in their case.' or 'on their account' as James, 6. 7, "for it"). [GROTIUS

The Pharisee and the Publican.

LUKE, XVIII.

DE WETTE, &c.] speedily-as if pained at the long dey, impatient for the destined moment to intercf. Proverbs. 29. 1.) nevertheless, &c.-q. d., Yet ere the Son of Man comes to redress the wrongs His Church, so low will the hope of relief sink, through the length of the delay, that one will be fain to sk, will He find any faith of a coming avenger left on the earth? From this we learn, (1.) That the primary and historical reference of this parable is to the Church its widowed, desolate, oppressed, defenceless condita during the present absence of her Lord in the heavens; (2.) That in these circumstances importunate, persevering prayer for deliverance is the Church's sung exercise. (3.) That notwithstanding every entragement to this, so long will the answer be deged while the need of relief continues the same, that all hope of deliverance will have nearly died out, and "faith" of Christ's coming scarcely be found. But be application of the parable to prayer in general is » obvious as to have nearly hidden its more direct reference, and so precious that one cannot allow it to appear in any public and historical interpretation. 5-14

Little Children Brought to Christ.

and pray," or invoke a "blessing" on them (Mark, 10.
16), according to venerable custom (Genesis, 45. 14, 15).
rebuked them-Repeatedly the disciples thus interposed,
to save annoyance and interruption to their Master,
but, as the result showed, always against the mind of
Christ. (Matthew, 15. 23; ch. 18. 39. 40. Here, it is
plain from our Lord's reply, that they thought the in-
trusion a useless one, as infants were not capable of
receiving anything from Him. His ministrations were
for grown people. But Jesus-" much displeased,” says
Mark (10. 14); an invaluable addition. said-"SUFFER
THE LITTLE CHILDREN TO COME UNTO ME”—“AND
FORBID THEM NOT," is the important addition of Mat-
thew (19. 14) and Mark (10, 14). What words are these
from the lips of Christ! The price of them is above
rubies. But the reason assigned, "FOR OF SUCH IS
The Kingdom of God," or "of heaven," as in Mat-
thew, 19. 14, completes the previous information here
conveyed; especially as interpreted by what imme-
diately follows:-" AND HE TOOK THEM UP IN HIS
ARMS, PUT HIS HANDS UPON THEM, AND BLESSED
THEM," Mark, 10. 16. It is surely not to be conceived
that all our Lord meant was to inform us, that seeing
grown people must become childlike in order to be
capable of the Kingdom of God, therefore they should
not hinder infants from coming to Him, and there-
fore He took up and blessed the infants them-
selves. Was it not just the grave mistake of the
disciples that infants should not be brought to
Christ, because only grown people could profit by
Him, which "much displeased" our Lord? And
though he took the irresistible opportunity of low-
ering their pride of reason, by informing them that.
in order to enter the Kingdom, instead of the children
first becoming like them, they must themselves become
like the children' [RICHTER in STIER), this was but by
the way; and returning to the children themselves, He
took them up in His gracious arms, put His hands upon
them and blessed them, for no conceivable reason but
to show that they were thereby made capable, AS IN-
FANTS, of the Kingdom of God. And if so, then "* Can
any man forbid water that these should not be baptized
which have received the Holy Ghost as well as we?'
(Acts, 10. 47.) But such application of the baptismal
water can have no warrant here, save where the in-
fants have been previously brought to Christ Himself
for His benediction, and only as the sign and seal of
that benediction.

PARABLE OF THE PHARISEE AND THE PUBLHAX. 11, 12. stood as the Jews in prayer. (Mark, God, &c.-To have been kept from gross iniities was undoubtedly a just cause of thankfulness 10 God; but instead of the devoutly humble, admiring frame which this should inspire, he arrogantly severs self from the rest of mankind, as quite above them, tai with a contemptuous look at the poor publican thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his rast like him. But these are only his moral excelPees. His religious merits complete his grounds for Oratulation. Not confining himself to the one vinely prescribed annual fast (Leviticus, 16. 29), he wa: not behind the most rigid, who fasted on the and and fifth days of every week (LIGHTFOOT], and cave the tenth not only of what the law laid under thing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sns to confess and spiritual wants to be supplied he ens to have felt none. What a picture of the Phariic character and religion! 13. standing afar off-as Eworthy to draw near; but that was the way to get (Psalm 34. 18; Isaiah, 67. 15.) would not lift up -blushing and ashamed" to do so. (Ezra, 9. 6. mote, &c.-' kept smiting for anguish (ch. 23.48), and -reproach Jeremiah, 31. 19). be merciful-be propitated, a very unusual word in such a sense, only one else used in the New Testament, in the sense of "making reconciliation" by sacrifice, Hebrews, 2. 17. There may, therefore, be some allusion to this here, though not likely. a sinner-literally, 'the sinner;' qd.," *if ever there was one, I am he.' 14. rather than the ar-the meaning is, and not the other;' for the Farisee was not seeking justification, and felt no need cf it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance-zate. And in how many different forms is it repeated. (Psalm 138. 6; 147. 6; ch. 1. 53.) To be 26-mptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "prace which bringeth salvation:" wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones. (Job, 33. 27, 28; Psalm 31. 18; Isaiah, 57. 15.)

15-17. LITTLE CHILDREN BROUGHT TO CHRIST. fefints-showing that some, at least, of those called in Matthew (19, 13) and Mark (10, 13) simply "little" or young children" were literally "babes." touch them or as more fully in Matthew, "put his hands on them

18-30. THE RICH YOUNG RULER, AND DISCOURSE THEREON. Tuis case presents some remarkable points. (1.) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he was a "young man" (Matthew, 19, 22), and wealth, for he was very rich" (v. 23; Matthew, 19 22; Mark, 10. 22). But (2.) restless notwithstanding, his heart craves eternal life. (3.) Unlike the "rulers," to whose class he belonged (v. 18), he so far believed in Jesus as to be persuaded He could authoritatively direct him on this vital point. (4.) So earnest is he that he comes "running" and even "kneeling before Him," and that when He was gone forth into the way (Mark, 10. 17),-the highroad, by this time crowded with travellers to the Passover; undeterred by the virulent opposition of the class he belonged to as a "ruler" and by the shame he might be expected to feel at broaching such a question in the hearing of a crowd and on the open road. 19. why, &c.-Did our Lord mean then to teach that God only ought to be called "good? Impossible; for that had been to contradict all Scripture teaching, and His own too. (Psalm 112, 5; Matthew, 25. 21; Titus, 1. 8.) Unless therefore we are to ascribe captiousness to our Lord, he could have had but one object-to raise the youth's ideas of Himself, as not to be classed merely with other "good masters." and declining to receive this title apart from the "One" who is essentially and

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only "good." This indeed is but distantly hinted; but unless this is seen in the back-ground of our Lord's words, nothing worthy of Him can be made out of them. (Hence, Socinianism, instead of having any support here, is only baffled by it.) 20. thou knowest, &c. -Matthew is more full here: "But if thou wilt enter into life, keep the commandments. He saith unto him, Which?-as if he had said, 'Point me out one of them which I have not kept?'-Jesus said, Thou shalt," &c. (Matthew, 19. 17, 18.) Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all-for in Mark (10. 19, "Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew the sum of this second table of the law is added, "Thou shalt love thy neighbour as thyself," as if to see if he would venture to say he had kept that. 21. all these, &c.—what lack I yet," adds Matthew. Ah! this gives us a glimpse of his heart. Doubtless he was perfectly sincere; but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark (10. 21). "Jesus beholding him loved him," or 'looked lovingly upon him. His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him-a lesson to those who can see nothing lovable save in the regenerate. 22. lackest one thing-Ah! but that a fundamental, fatal lack. sell, &c.-As riches were his idol, our Lord, who knew it from the first, lays His great authoritative grasp at once upon it, saying, 'Now give Me up that, and all is right.' No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven. 23-25. was very sorrowful-Matthew more fully. "went away sorrowful;" Mark still more, "was sad" or sullen' at that saying, and

Rich Young Ruler

in every form of self-sacrifice. for the kingdom of God sake-in Mark, "for My sake and the Gospel's." S on ch. 6. 22. manifold more in this present time-1 Matthew (19. 29) an hundred-fold," to which Ma (10. 30) gives this most interesting addition, "Now this present time, houses, and brethren, and sister and mothers, and children, and lands, with persec tions." We have here the blessed promise of a reco struction of all human relationships and affectio on a Christian basis and in a Christian state, ap being sacrificed, in their natural form, on the air. of love to Christ. This he calls "manifold more" "an hundred-fold more"-than what they sacrifice Our Lord was Himself the first to exemplify this adjustment of His own relationships. (See on M thew, 12. 49, 50; and on 2 Corinthians, 6. 14-18.) L this with persecutions," for how could such a trau fer take place without the most cruel wrenches to fle and blood? but the persecution would haply follo them into their new and higher circle, breaking ta up too! But best of all, "in the world to come n everlasting." And

When the shore is won at last,

Who will count the billows past?-Kelle These promises are for every one who forsakes his a for Christ. But in Matthew (19. 28) this is prefaced a special promise to the Tw lee: "Verily I say un you, That ye which have followed me in the Reger ration, when the Son of Man shall sit in the throne His glory, ye also shall sit on twelve thrones judg the twelve tribes of Israel." Ye who have now adher to me shall, in the new kingdom, rule, or give law the great Christian world, here set forth in Jew. dress as the twelve tribes, presided over by the twe Apostles on so many judicial thrones. In this ser certainly the promise has been illustriously fuitiile (CALVIN, GROTIUS, LIGHTFOOT, &c.] But if t promise refer to the yet future glory (as may thought from ch. 22. 28-30, and as most take it, points to the high personal distinction of the n founders of the Christian Church.

31-34. FULLER ANNOUNCEMENT OF HIS APPROAC ING DEATH AND KESURRECTION. See on Mark 32-34. 31. all written by the prophets concerning the S of Man be accomplished-showing how Christ Hims read, and would have us to read, the Old Testamet in which some otherwise evangelical interpreters fi no prophecies, or virtually none, of the sufferings the Son of Man. understood none, &c-The evanc seems unable to say strongly enough how enum hidden from them at that time was the sense of the exceeding plain statements: no doubt to add weight their subsequent testimony, which from this very e cumstance was prodigious, and with all the simp

went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law-the absolute subjection of the heart to God, and this want vitiated all his other obediences. when Jesus saw-Mark says, He looked round about” -as if first following the departing youth with His eye -"and saith unto His disciples." how hardly, &c. with what difficulty. In Mark an explanation is added, "How hard is it for them that trust in riches," &c.-hearted irresistible. i.e., with what difficulty is this idolatrous trust conquered, without which they cannot enter; and this is introduced by the word "children"-sweet diminutive of affection and pity. (John, 21. 6.) easier for a camel, &c.-a proverbial expression denoting literally a thing impossible, but figuratively, very difficult. 26, 27, tor, &c. At that rate none can be saved:''Well, it does pass human power, but not Divine.' 28-30. Lo, &cin the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him -"we" not in the spirit of the young ruler. "All these have I kept," &c. left all The workmen's little is as much his "all" as the prince's much. [BENGEL] In Matthew (19. 27) he adds, "What shall we have therefore?" How shall it fare with us? there is no man, &c.-graciously acknowledging at once the completeness and the acceptableness of the surrender as a thing already made. house, &c-the specification is still more minute in Matthew and Mark, to take

33-43. BLIND MAN HEALED. In Matthew, 20. &c., they are tico, as in the case of the Demonise Gadara. In Matthew and Mark 10. 46, &c.) the ce rence is connected with Christ's departure fr Jericho; in Luke with His approach to it. Many wa of accounting for these slight divergences of det. have been proposed. Ferhaps, if we knew all the fal we should see no difficulty; but that we have been so far in the dark shows that the thing is of no mon any way. One thing is plain, there could have been collusion among the authors of these Gospels, e they would have taken care to remove these spots the sun.' 38.Son of David, &c.-See on Matthew, 12: 39. rebuked, &c.-See on v. 15. so much the more-ti importunity so commended in the Syrophenician w man, and so often enjoined cn. 11. 5, &c.; 18. 1, & 40, commanded, &c-Mark has this interesting ad tion: "And they call the blind man, saying unto bi Be of good comfort, rise, he caileth thee"-just as o earnestly desiring an interview with some exalle

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ga, but told by one official after another that it is to wait, as he will not succeed (they know it), yet in waiting for some answer to his suit, and at w the door opens, and a servant appears, saying ismil be admitted-be has called you.' And are wyse wher suitors to Jesus who sometimes fare thus? to be, casting away his garment"-how lively is this evidently of an eye-witness, expressive of his stress and joy-"came to Jesus." (Mark. 10. 41-43 what will ye, &c.-to try them; to deepen tar present consciousness of need; and to draw out h in Him. Lo:d-"Rabbouni," Mark, 10. 51; phatic and confiding exclamation. (See on

CHAPTER XIX.

Parable of the Pounds.

10. lost-and such "lost" ones as this Zaccheus. See on ch. 15. 32. What encouragement is there in this narrative to hope for unexpected conversions!

11-27. PARABLE OF THE POUNDS. A different parable from that of the Talents, Matthew, 25, 14-30. For, (1.) This parable was spoken "when He was nigh to Jerusalem," v. 11; that one, some days after entering it, and from the mount of Olives. (2.) This parable was spoken to the promiscuous crowd; that. to the Twelve alone. Accordingly, (3.) Besides the "servants" in this parable, who profess subjection to him, there is a class of citizens" who refuse to own Him, and who are treated differently; whereas in the Talents, spoken to the former class alone, this latter class is omitted. (4.) In the Talents, each servant receives a different numTe - ZACCHEUS THE PUBLICAN. The name is ber of them 5, 2, 1); in the Pounds, all receive the wah. 34 chief among the publicans-farming a con- same one pound, which is but about the 60th part of be district, with others under him. rich-Ill- a talent; also, in the talents, each shows the same anches some of it certainly was. See on v. 8. who fidelity by doubling what he received (the 5 are made what sort of person. Curiosity then was his 10, the 2, 4); in the Pounds, each, receiving the same, motive, though his determination not to be renders a different return (one making his pound 10, ed was overruled for more than he sought. syca- another 5). Plainly, therefore, the intended lesson is de Egyptian fig, with leaves like the mulberry. different: the one illustrating equal fidelity with differ1 band up. &c.—in the full knowledge of who was ent degrees of advantage; the other, diferent degrees tree, and preparatory to addressing him, Zac- of improvement of the same opportunities; yet with c-whom he had never seen in the flesh, nor all this difference, the parables are remarkably simiBrady Deard of." He calleth His own sheep by name lar. 12. a far country-said to put down the notion #th them out" (John, 10. 3). make haste and that He was just on His way to set up His kingdom, -to which he literally responded-" he made and to inaugurate it by His personal presence. to relase and came down." for to-day, &c.-Our Lord in- ceive a kingdom-be invested with royalty: as when ** Half, and in royal style, which waits not for Herod went to Rome and was there made king; a strikons, but as the honour is done to the subject, ing expression of what our Lord went away for and rede the sovereign, announces the purpose of royalty to ceived, sitting down at the right hand of the Majesty of the subject's hospitalities. Manifestly our on high." to return-at His second coming. 13. Occupy qeaks as knowing how the privilege would be ap-negotiate,' 'do business,' with the resources enjoyfully-Whence this so sudden "joy" in mad bosom of an avaricious publican? The intertation was as perfect as instantaneous. "He rate and it was done." "Then shall the lame man aan hart, and the tongue of the dumb sing' to-day abide-(cf. John. 1. 39, probably icht 7. to be guest-or lodge; something more "ath with" such (ch. 15. 2). a sinner-that was a minute ago, but now is not. This mighty dub Lowever, was all unknown to them. But they ow it presently. "Sinner' would refer both to vie in the eyes of a Jew, and to his charac-bellion against Christ. each it is evident was not good. 8-10. stood-berad ants the Lord, Behold, Lord--Mark how ⚫y Luke uses this title and always where lordly *. riik, dignity, or power is intended. if I have

far as I have,' for evidently the "if" is so used Pulippians, 4. 8. taken by false accusation-deAmated “overcharged' 'ch. 3. 12, 13). fourfold - The Law required this; the Jewish law, but the and a fifth more (Numbers, 5. 7). There was ** i made for either; but, as if to revenge himLlitherto reigning sin (see on John, 20. 28), y the change he had experienced, besides the half of his fair gains to the poor, he Var determines to give up all that was ill-gotved He gratefully addressed this to the whom he owed the wonderful change. Jesus -but also before all. This day, &c.mine saying! Salvation already come, but not and to this house-so expressed probably to meet "He is gone to be quest," &c. The house is er plated; it is now fit to receive Me. But Je li a honte is an exceedingly precious idea,

ng the new air that would henceforth breathe and the new impulses from its head which would Fembers Psalm 118. 15; Acts, 16. 15, 16, 31. Aram-He was that by birth, but here it *partaker of his faith, being mentioned as the explanation of saration having come to him,

trusted. 14. his citizens-His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cesar" (John, 19. 15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians. 15 26. See on Matthew, 25. 19-29. ten... five cities-different degrees of future gracious reward, proportioned to the measure of present fidelity. 27. bring hither, &c.-Cf. 1 Samuel, 15. 32, 33.) Referring to the awful destruction of Jerusalem; but pointing to the final destruction of all that are found in open re

2-44. CHRIST'S TRIUMPHAL ENTRY INTO JERUSA. LEM, AND TEARS OVER IT. See on Matthew, 21. 1-11. 29-38. Bethphage-"house of figs," a village which with Bethany lay along the further side of mount Olivet, East of Jerusalem. whereon, &c.-See on John, 19, 41. the Lord hath need, &c-He both knew all and had the key of the human heart. See on v. 5. Perhaps the owner was a disciple. set Jesus on-He allowing this, as befitting the state He was for the first and only time assuming. whole multitude, &c.-The language here is very grand, intended to express a burst of admiration far wider and deeper than ever had been witnessed before. blessed be the king, &c. Mark more fully, **Hosanna,” i.e., 'sare now,' the words of Psalm 118. 25, which were understood to refer to Messiah; and so they add, "to the Son of David, blessed is he that cometh in the name of the Lord (Psalm 118. 26, Hosanna in the highest." This was the very loftiest style in which He could be saluted the promised Deliverer. peace, &c. See on ch. 2. 13. 14 40 the stones. &c.Hitherto the Lord had discouraged all demonstrations in His favour; latterly He had began an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mys terious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast muititude, it would have been wrung out of the stones

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