49. I am come to send fire &c.] See Matt. x. 34. I am come to publish that doctrine which will kindle great contentions in the world; yet so profitable is it to the world, that I wish it had already taken place, although attended with this disagreeable consequence. "What will I, if it be;" a phrase that signifies, I wish that it were, &c. Dr. Whitby, Bp. Pearce. Anno DOMINI 33. 60.—I have a baptism] See note at Matt. xx. 22. I Myself must undergo the first effects of the persecution which will ensue, in suffering a cruel and ignominious death: and I am uneasy and straitened in My own mind with an earnest desire of having this great work finished. Dr. S. Clarke. 66.—ye do not discern this time?] Ye do not, from the predictions of the ancient Prophets, and from the present circumstances of things compared together, know the times and Person of the Messiah? Dr. S. Clarke. 67. Yes, and why even of yourselves &c.] Nay, though ye had none of these tokens to assist and direct you, why can ye not, even from your own consciences, and by the reason and equity of things, learn to judge what is fit and right? Dr. S. Clarke. 68. When thou goest with thine &c.] As when you see a legal action coming against you, in which you will certainly be cast, you set yourselves presently to reconcile the adversary; so now endeavour to make your peace with God by repentance, and to escape the danger of His wrath? Dr. Hammond. 69. I tell thee, thou shalt not depart &c.] As it is too late for a man to escape punishment when sentence is passed upon him, so will it be with those who die in a state of impenitence. Sentence will then be past, and it will be impossible to escape. Trust not then to the deceitful inventions of those who pretend to have power to control and set aside the just judgment of God; but repent in time, as the only way to avoid the Divine wrath. Bp. Mann. —And he said unto them,] Our Lord reproves the inquisitiveness of the person who asked the question, by a silence towards him personally, that expressed at once dignity and mildness, and addresses Himself to all who are present, acquainting them with all which it was ue-cessary for them to know and remember, in relation to the subject. Abp. Secker. 2. — there was a certain man before him &c.] From the circumstances in which our Saviour was now placed, arose this difficulty; that, either by forbearing to heal at that time, He would betray His fear, and strengthen their superstition as to ritual observances; or else, by doing it, He must incur the censure of being a sabbath-breaker, and contemner of the law. But He, who was well aware what spies He had upon Him, adopted that prudent management, that He accomplished His purpose, without giving any opening to His enemies to blame His conduct. Dean Stanhope. 3. I tell you, Nay &c.] The wisdom of Providence doomed these men to perish, for an example to others, altogether as great sinners as they, to bring them to repentance; and assuredly, unless you do repent, you shall all, even your whole nation, be destroyed by as sore a calamity, and by as dreadful a slaughter, as these men were. Dr. S. Clarke. 4. — the tower in Siloam] A tower in the wall of Jerusalem, (Neb. iii. 15,) near a pool of the same name, John v. 2; ix. 7. See the plan of Jerusalem. 5. — ye shall all likewise perish.] It has been considered that our Lord had here probably a very particular reference to those temporal calamities which were to come upon the Jewish nation; and so were spoken by Him in the way of prediction, foretelling the fate of the Jews who should continue impenitent; that they should "all likewise perish." And thus indeed the event occurred about forty years after. Dr. Waterland. 5. — an ass or an ox] These were the most useful animals in Judea. Our Lord implies, that they were sufficiently ready to dispense with their scruples when their interests were concerned. 6. — A certain man had &c.] In this parable are represented in a striking manner the longsuffering and forbearance of Almighty God. Let it teach us, not only to reverence and glorify the Divine mercy, but to imitate it, by shewing compassion and tenderness, on every occasion, to each other. Bp. Mann. — and found none.] Thus God chose the nation of the Jews to be His peculiar people, expecting that they 7—10. — the chief rooms;] See notes at Matt. xxiii. 6. We are here instructed that Christian humility ought to extend to the most ordinary occasions. Bp. Mann. 8. — Lord, let it alone &c.] Thus God, by sending Christ and His Apostles to preach the Gospel to the Jews, made them one offer of mercy more; and gave them one further space for repentance: after which, if they rejected it, He irreversibly determined to destroy them without mercy. And thus, likewise, to every obstinate sinner God offers means and time for repentance; but at last, if he continue impenitent, cuts him off and destroys him irrecoverably. Dr. S. Clarke. 10. — shalt thou have worship] Thou shalt have respect and reverence shewn to thee. Bp. Pearce. 11. — a spirit of infirmity] A sore disease inflicted on her by the power of Satan (ver. 16.) for eighteen years. Dr. Hammond. It is sufficiently clear from several parts of Scripture history, that many diseases were by Divine permission brought upon men by evil spirits, sometimes concurring with natural causes, and sometimes, perhaps, acting without them. Dr. Whitby. 12. — When thou makest a dinner &c.] It is not to be supposed that Christ here forbids His disciples to invite their kinsfolk and friends in participation of mutual charity and friendship: He only forbids them to do so from the prospect of a compensation, and instructs them to prefer the exercise of charity towards those, from whom no recompense can be expected. Dr. Whitby. The expressions here are to be understood in a comparative, not an absolute, sense. The rich are not forbidden to make entertainments on proper occasions, suited to their rank and circumstances; but they are cautioned against acting from motives of vanity and The parable of the marriage supper. Anno DOMINI 23. e Tabl. 4. 7. they also bid thee again and a recompence be made thee. 13. — when thou makest a feast, call the poor, &c.] Allusion may here be made to the religious feasts which the Jews were in the habit of giving on the sabbath day. The sense will then be, When thou makest a religious feast, let it be of a truly religious character; ask not the rich as to a common entertainment, but the poor, who cannot repay thee. Michaelis. 14. — shall be recompensed at the resurrection of the just.] Shalt receive the recompense of thy charity, at the great and general resurrection, with all other holy, and just, and charitable men, in the eternal kingdom of God. Dr. S. Clarke. 15. — Thou hypocrite,] He so calls him, as pretending a regard for religion which he did not feel. 15. — Blessed is he that shall &c.] That shall partake of the pleasures and enjoyments of the kingdom of the Messiah. Dr. Whitby. 16. — being a daughter of Abraham,] A title which the Jews highly valued, Matt. iii. 9; Luke iii. 8; John viii. 33; Acts xiii. 26. Orotina. 16. — a certain man made &c.] See the notes on the parable at Matt. xxii. 2, &c. which has a close affinity with this. The Gospel dispensation, as ministering true plenty and pleasure, all that men can want, all that they can wish, to render them perfectly happy, is compared to a supper. The first bidding denotes all the previous notices of the Messiah, by which the Law and the Prophets were intended to prepare the Jews for receiving Him and His doctrine. The second bidding, when all things were ready, seems to import all that Jesus did and taught, and suffered, for their conversion and salvation; and all the testimonies and importunate exhortations of His Apostles and Disciples to the same purpose. The excuses sent for their absence, are those prejudices and passions and worldly interests, which did not only hinder those Jews from coming into the faith, but disposed them to treat all attempts to win them over with the most inflexible obstinacy and utmost contempt. The guests brought in from abroad to supply their places, are the Gentile world, to whom, after the Jews to prove them: I pray thee have me excused. 18. — they all—began to make excuse.] This always was, still is, and, it may be feared, ever will be, the practice of the world. Though men be invited to the greatest feast that can be made up of all the joys and pleasures that heaven can afford, they all slight it on some frivolous pretence or other. These have their ambition, those their covetousness, a third sort their revenge, a fourth their luxury, to gratify and indulge. They have the cares of this life upon their hands, and in their hearts too; with which they are so occupied, that there is no room left for the thoughts of another life to come. Bp. Beveridge. 19. It is like a grain &c.] See notes at Matt. xiii. 31—33. Anno DOMINI 33. The parable of the leaven. Christ reproveith Herod. Anno DOMINI 32. I See Matt. 18. 33. b Matt. 9. 31. 23. — the highways and hedges.] It is common in the East for travellers, who do not intend to stay long in a place, to refresh themselves under a hedge, by the road side; and it was such as these that were here invited. Bp. Mann. — compel them to come in.] Press and urge them to come in. Dr. S. Clarke. Invite them, entreat them, persuade, press, be importunate to them. The "compelling" here spoken of was an act of kindness, not of rigour, towards those who had no reason to expect so great a favour from the lord. Dr. Jortin. This expression cannot be understood to signify any thing more than the use of such pressing invitations as could scarcely be refused. So the word "constrained" is used, chap. xxiv. 29, in a similar sense. This passage therefore gives no countenance to persecution in the cause of religion. Bp. Mann. 24. Strive to enter in &c.] Christ here shews, that the number of those who may be saved is not defined by any decree of God; but that all may obtain salvation who display constancy, diligence, and courage, in con-flicting with the world, the flesh, and the devil. Dr. Whitby. He cautions us too, in this answer, against unnece-sary curiosity about the salvation of others; but teaches us to be careful in working out our own "with fear and trembling," (Phil. ii. 12;) that is, with diligence and humility, not trusting to our own merits, but to God's mercy. Bp. Mann. He signifies, that it was not the business of mankind to pry into what God has hid, but to mind what He has revealed, and to master another difficulty, that of fulfilling His commands; that multi-tudes, indeed, who professed His religion, would finally appear to have professed it in vain; but that all this was not to be matter of idle speculation amongst men: they are each to take care and practise their own duties; whatever number may be saved, great or small, they knew the way, and but one way there was, to become part of that number. Abp. Secker. For further notes on the remainder of this chapter, see the passages of St. Matthew referred to in the margin. —and shall not be able.] It is not meant that any Christian will ever sincerely do his best to enter into 26.—We have eaten and drunk &c.] Thus the means of grace, which God is pleased to vouchsafe to us, will prove our condemnation, unless we make a right use of them. Bp. Mann. 26. — and hate not his father, &c.] St. Matthew, at chap. x. 37, expresses the true meaning, when he says, Anno DOMINI 23. 29.—they shall come from the east, &c.] Many others, just and righteous persons, shall come from all parts of the world, from remote nations, strangers to the law and covenant, of which you boast, and shall be received into the kingdom of God. Dr. S. Clarke. 30.—there are last which shall be first,] The Gen-tiles, who now enjoy the fewest advantages, will be most distinguished; whereas the Jews, by not making a right use of the benefits they enjoy, will be left far behind. Bp. Mann. 31.—depart hence: for Herod will kill thee.] Depart from Galilee, over which the jurisdiction of Herod ex-tends. It seems probable that the Pharisees suggested this danger with the design of terrifying Christ, being unwilling that the people should further see His mi-racles, and learn His doctrines, from the fear of the effect which they might have upon their minds. Dr. Hammond. 32, 33.—Go ye, and tell that fox, &c.] Tell that crafty and wicked prince, that I am employed in the business for which I was sent by God into the world: and that, when I have finished this business, and the time appointed by Divine Wisdom is come, I shall in-deed at last be perfected by suffering death. But that, (ver. 33,) in the mean time, till the season (determined by God Himself only) shall come, I must continue preaching and working miracles; the power of Herod cannot hinder Me, neither can I suffer at any other time or in any other place, than that which the wisdom of God has from the beginning appointed. Dr. S. Clarke. He lamenteth over Jerusalem. CHAP. XIII, XIV. He healeth the dropsy on the sabbath. Anno DOMINI 33. Matt. 23. 37. 32. — I shall be perfected.] By suffering death, Heb. ii. 10. Dr. S. Clarke. 33. — it cannot be that a prophet &c.] Because, as appears from the Jewish writings, a Prophet was only to be judged by the great Sanhedrim; and they were only to pass judgment on him at Jerusalem. Drs. Whitby and Lightfoot. 35. — until the time come &c.] Until your calamities shall oblige you to acknowledge that I act by the authority of God. Bp. Mann. Chap. XIV. ver. 1. — one of the chief Pharisees] One of the rulers, who was of the sect of the Pharisees. Dr. Whitby. — they watched him.] To see whether He would heal on the sabbath day, that they might have a ground of accusation against Him, Mark iii. 2. Dr. Whitby.