32. — [for this thy brother] The elder son had spoken of his brother to the father in the angry language of "this thy son," at ver. 30; the father here endeavours to raise the most tender sensations in him, by changing it into "this thy brother." Abp. Newcome. — was dead,] Was as if he had been dead. So Scripture represents one who was desperately engaged in a wicked course. Dr. Hammond. covetous Pharisees. 19 The rich glutton, and Lazarus the beggar. Anno DOMINI 23. AND he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 34. — if the salt have lost his savour,] See notes at Matt. v. 13. As salt, when it has lost its savour, becomes of no use, so the Christian professor, who lives not according to the precepts of the Gospel, can do no good to himself or to others. Dr. Whitby. Chap. XVI. ver. 5.—his lord's debtors] Meaning probably his tenants, who paid their rent not in money, but in kind; being a certain proportion of the produce of their lands. See ver. 6, 7. Bp. Mmm. — the mammon of unrighteousness; ] Not meaning riches unjustly gotten, but riches in general, the false, uncertain, transitory riches of the present world. Dr. S. Clarke. Chap. XVII. ver. 1. — It is impossible but that offences &c.] See the occasion of these words of Christ at Matt. xviii. 6, 7. And for further notes on this chapter, see the passages of St. Matthew referred to in the margin. 3. — If thy brother trespass] See Matt. xviii. 21. 6. — Increase our faith.] We find the disciples frequently confessing their want of faith: by which they mean, not want of faith to believe any article of religion, but want of a due reliance on the power of God, to enable them to perform miracles, for the great work of converting men to the Christian religion. This seems to be their meaning, from our Saviour's answer in the next verse. Bp. Mann. 6. — sycamine tree.] Undoubtedly Christ meant the sycomore of the ancients, called by the Egyptians Pharaoh's fig tree. This tree is now found in Judea, and in Galilee, where He then was. Hasselquist. 8. And the lord commended &c.] The very lord, at whose expense this fraudulent project took effect, could not but acknowledge the wisdom of him who projected it. The steward is called "unjust," which is a direct reprehension of his dishonest conduct: but as that part of his character did not fall within our Lord's design in propounding the parable, He passes it without further notice. Accordingly, He dwells upon the foresight and worldly wisdom of this steward, as a just reproach to the inconsideration and remissness, of which even they who profess to be earnestly seeking the blessings of eternity, are too often guilty, in the pursuit of them. Dean Stanhope. The steward is not only expressly called "unjust," but his injustice was branded by his dismissal. What his master praised was his wisdom and foresight, his subtle and ingenious management in securing to himself friends. He punished his dishonesty, but acknowledged his art and cunning. Abp. Newcome. — because he had done wisely.] That is, discreetly, according to the wisdom of the men of this world, whose concern is only for the good things of the present life. He commends him, not absolutely, as an example fit to be followed, in his injustice, fraud, and waste of his master's goods; but comparatively, as being so far worthy to be imitated by "the children of light," that they ought to make it their principal concern here, to provide for their reception into everlasting habitations, when they shall be by death removed from their stewardships. Dr. Whitby. A parable like this seemed to require an explanation, as many of the hearers might have drawn improper inferences from it: our Lord therefore did not leave it in obscurity as He did some other parables delivered to the multitude, but immediately pointed out Himself the uses and observations which were to be made from it. Dr. Jortin. Indeed, He is unusually large in explaining the uses of this parable, and guarding it from misconstruction. Abp. Newcome. — for the children of this world &c.] Our Saviour, applying the parable to His disciples, says, Ye see how provident and industrious are the men of the world, to secure to themselves a portion in the fading and uncertain enjoyments of this life. If pious and good men would shew any approach to the same diligence in obtaining the happiness of eternity, which worldly men exert in providing present possessions, they could not possibly miss their reward. Dr. S. Clarke. Our Saviour's observation here is a mournful one, founded on a thorough knowledge of human nature, and verified by constant experience; but it is very useful and important, a lesson of humility and caution to the good, of reproof and terror to the wicked, whose wisdom serves only to make them the greatest fools, and the greatest sufferers. By "the children of this world," are meant they who mind earthly things, and steadily pursue them, disregarding religion and religious concerns: by "the children of light," those who acknowledge that future happiness is the great end of man, and obedience to God the only way to attain it; who live under this persuasion, and act suitably to it. The point in which these two sorts of persons are compared, is prudence or wisdom, and the preference is given to the children of this world, as pursuing their worldly interest with more dexterity and steadiness, than the others usually exert in securing the end and the recompense they have in view. The children of this world have, for the most part, a steady regard to the end which they pursue, be it wealth, or power, or honours, or pleasure; they are wise in choosing proper means, and finding out the nearest way to compass their end; they are vigilant and active, constant and resolute in their pursuits. On the other hand, the children of light sometimes quite overlook and forget their great concern, have intervals of remissness and indifference, are easily deterred and unsettled, and drawn aside by every impediment and discouragement. Dr. Jortin. 9.—Make to yourselves friends &c.] Imitate this steward's wisdom in so managing the perishing possessions of this world, that they may secure to you a future subsistence when your present trust shall end. The steward was aware that his life was not to end with his stewardship, and that therefore, when that source of livelihood failed, some other means must be devised. Our case in this respect is the same as his. Death deprives us of all further use of our worldly advantages; but death itself does not close our existence. There is a future and eternal state, for which we are reserved; to which it is our greatest prudence to direct our aims at present, to the end that all which we now have, and all which we now do, may then tend to our blessing. How this is to be done, the Scriptures abundantly inform us. Our wealth is not to be wasted in yearn and vanity, in luxury and excess, but to be expended in works of piety, charity, and publick good. Our talents and learning are to be employed in promoting virtue, religion, and truth; in practices, examples, and persuasions, proportioned to the measure of these advantages. They who use the blessings of this life faithfully for the service of their Lord, will hereafter, according as He has promised, enter into His joys. Dean Stanhope. Our Saviour means to say, Learn from the unjust steward this wisdom at least, the wisdom of consideration and forecast, and of providing for a time of necessity: what he was, that you all are, in one respect; you are in an office of trust. Every man is a steward; he has talents, knowledge, power, worldly possessions, entrusted to his care by the great Lord and Householder. Make to yourselves friends of deceitful riches, that when ye depart hence, ye may be received into everlasting habitations. As the steward in the parable so employed the revenues committed to his care as to purchase friends and protectors, do you the same in an honest way. Use your possessions in such a P 2 The Pharisees reproved. The parable Anno DOMINI 33. of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 10. — he that is unjust in the least &c.] He that is an unjust steward in the management of a thing so vile as earthly wealth, is not fit to be entrusted with true riches. 11. If therefore ye have not been &c.] If ye employ not the transitory and fading riches of this world to those purposes for which God committed them to your charge; ye can never expect that God should bestow upon you a greater and more lasting treasure. Dr. S. Clarke. — the unrighteous mammon.] See note at ver. 9; the false riches of this world, as placed in opposition to the true riches of the next. Bp. Mann. 12. — who shall give you that which is your own?] The meaning of this verse is, You will never obtain the true riches which are to be expected in the next world, unless you make a right use of those advantages with which you are now entrusted: it is your behaviour here that will determine what your state shall be hereafter. Bp. Mann. 13. No servant &c.] See notes at Matt. vi. 24. 15. — which justify yourselves &c.] Which endeavour to approve yourselves to men, and expect to be owned by them, as righteous persons: but God knoweth the falsehood of your hearts: for that fair outside, which is highly esteemed among men, who see no farther, is an abomination in the sight of God, who seeth the hypocrisy of your hearts. Dr. Whitby. 16. — since that time &c.] Since the preaching of they which justify yourselves before men; but God knoweth your hearts: for that which is highly esteemed among men is abomination in the sight of God. 18. Whosoever putteth away &c.] See note at Matt. v. 31. 19. There was a certain rich man, &c.] Jesus, having rebuked the Pharisees for their hypocrisy and covetousness, returns to His discourse concerning the true use of riches, and the great evil of a worldly and voluptuous life. To which purpose He adds the following parable. Dr. S. Clarke. As this person was rich, he had leisure hours to spend in the study of religious truths, and of the duties incumbent on a person of his high rank; he had pressing motives to gratitude towards God, had power and opportunity of doing great service to his fellow creatures, of relieving the distressed, of rewarding the meritorious, of encouraging virtue by his example. What use did he make of these advantages? He lived entirely to himself, and did no good to others; his heart was set on worldly objects, and he removed religion far from his thoughts. Dr. Jortin. — which was clothed in purple, and fine linen, &c.] Observe, that the rich man is not censured by our Saviour for enjoying what he had, for wearing rich apparel, and keeping a great table: his fault was this, that he made every thing subservient to his sensuality and luxury, without any consideration of the wants and necessities of others. Abp. Tillotson. 20. — a certain beggar named Lazarus.] As if our Saviour had said, For instance, poor Lazarus, whom ye all knew. He would not name any rich man, because that would have been invidious, and would have given provocation. Abp. Tillotson. — was laid at his gate, &c.] Here are mentioned three circumstances which aggravate the rich man's uncharitableness; the object was presented to him at his very gate; such an object as would have moved any one's pity, a fellow creature reduced to extreme misery and necessity; and a very little relief would have contented him. Abp. Tillotson. of the rich man and Lazarus. Anno DOMINI 33. the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores. 22.—was carried by the angels into Abraham's bosom.] This is expressed according to the Jewish mode of thinking and speaking; and the meaning is in general, that he was received into a state of happiness, and admitted to a place of peculiar honour. The phrase of lying in Abraham's bosom bears allusion to the custom at Jewish feasts of several guests lying on one couch, the head of one being placed near the bosom of another. See John xiii. 25; and note at chap. vii. 38. Bp. Pearce. The Jews had deservedly a great veneration for Abraham on account of his eminent faith and obedience, and they assigned to him the first place in the state of the blessed. Abp. Tillotson. 23.—in hell he lift up his eyes.] As if he had never once considered or bethought himself till that time. But alas! it was then too late for him to consider, and so it will be for us when we are surprised by death: consideration will then do us no good; it will serve no other purpose than to aggravate our misery, and to multiply our stings, and to give new life and rage to those vultures that will perpetually prey upon our hearts. But how much wiser a course would it be to consider these things in time, in order to our eternal peace and comfort; to think of them while we may redress them, and avoid the dismal consequences of them, rather than to delay when our case is desperate and past all remedy. Abp. Tillotson. He who before dwelt at his ease is delivered over to remorse, sorrow, and pain. The remembrance of his former happiness makes his present state more wretched; and his misery is aggravated by the bitter reflection, that he had brought himself into this sad state entirely by his own fault. Dr. Jorlin. —seeth Abraham afar off.] Our Saviour here conforms to the popular notion of the Jews, that the places where the good were to remain in happiness, and the wicked in torment, were adjoining to each other. Le Clerc. —and Lazarus in his bosom.] Since the rich man is here described as seeing Lazarus in Abraham's bosom, we are taught that the wicked will in the next world be so far informed of the state of the good, as to perceive and bewail, with unutterable anguish and regret, their own sad fate in being refused and rejected; when, had they acted differently, they would have been admitted to it. This is, strictly speaking, losing a man's soul; it is losing that happiness which his soul might have attained, and for which it was made. Archdeacon Paley. 24.—for I am tormented in this flame.] The torments of wicked men in hell are usually described to us in Scripture by one of the sharpest and quickest pains with which human nature is acquainted; namely, that of burning. All that we need infer from these descriptions is, that the sufferings of wicked men will be as great and severe, and probably greater than can possibly be described to us by any thing we know: for who knows the power of God's anger, and the utmost of what Omnipotent justice can do to sinners? Abp. Tillotson. 25.—remember that thou in thy lifetime receivedst thy good things.] These things last only with our life, and how short is that! Did men seriously lay this to heart, they would not set such a price on any of the transient enjoyments of life, as for the sake of them to neglect the great concernments of another world. We are apt to be dazzled with the present glitterings of worldly glory and prosperity; but, if we would look upon these things as certainly soon to be gone from us, how little would they signify! The rich man here, no doubt, thought himself a much happier man than poor Lazarus at his door; and yet, after a very little while, how glad would he have been to change conditions with this poor man: when he was in torments, then no doubt he wished that he had suffered all the misery and want in this world which Lazarus did, provided he might have been comforted as he was, and "carried by angels into Abraham's bosom." Abp. Tillotson. From this and other parts of the parable it is plain that our Lord's principal view in this whole discourse was, to warn men of the danger of that worldly-mindedness, of that heedlessness respecting matters of religion, of that total intentness on present pleasure and profit, which is not so much itself a particular vice, as the foundation of all vices. It is this which makes men regardless of futurity, and without God in all their thoughts. It is this deceitfulness of riches, and the care of other things, of ambition and voluptuousness, which, our Lord tells us in another parable, "chokes the word:" that is, stifles all notions of religion, "and it becomes unfruitful." It is this which exposes men to temptations of every kind, and makes them continually sacrifice the interests of truth and virtue whenever they come in competition with the good things of this life, on which alone their heart is set. Dr. S. Clarke. —receivedst thy good things.] This is brought to the rich man's remembrance, that he might recollect and see and justify God's providence in all his dispensations, and that he might see how little cause he had for complaint, when even so bad a man as he was had shared so largely in the Divine bounty. Dean Stanhope. —thy good things.] That is, such as thou didst esteem good, and prefer to all other. Dean Stanhope. 26.—there is a great gulph fixed.] God has determined your state by an irreversible sentence; and, however earnestly we might desire it, yet it is absolutely impossible for us to relieve you. Dr. S. Clarke. Through the whole of this parable, the invisible state The rich man and Lazarus. Christ teacheth to avoid offences. Anno DOMINI 33. 29. — They have Moses and the prophets; let them hear them.] They have Moses and the Prophets, Abraham says, whom God, for my sake, and in virtue of the covenant made with me and my seed, sent to their forefathers, and by whom He reveals His own will, and their duty, in a more ample manner than it had been declared to any of my descendants before them. This standing revelation, which they, and which none but they, and the rest of my seed enjoy, was attested in the most solemn, authentick, and credible manner; and is sufficient to influence their faith and practice, if they do but attend to it. Bp. Atterbury. 31. — If they hear not Moses &c.] His answer is, God has already given them all the means of conviction, which it is reasonable either for Him to give, or for them to expect. If they be not blinded by an unreasonable perverseness of mind, and an habitual love of sin, they cannot avoid being influenced by the Law and the Prophets. But, if they lie under these prejudices, then no other means, how extraordinary soever, will probably have any lasting or effectual influence upon them. And the unbelieving Jews themselves became a signal instance of this; who withstood all the miracles of Christ, and even that greatest of all, His resurrection from the dead, no less than they had done the ordinary preaching of the Prophets. Dr. S. Clarke. "They have Moses and the Prophets." They have the books of Moses and the Prophets, written by men divinely inspired: these sufficiently declare to them the will of God and their duty: and it is unreasonable to demand or expect that God should do more for their conviction and satisfaction. Abp. Tillotson. The rich man in torment could think of no better THEN said he unto the disciples, a It is impossible but that offences will come: but woe unto him, through whom they come! — with observation.] With the pomp and splendour visible in earthly kingdoms. Dr. Whitby. 10.—say, We are unprofitable servants:] Whereas the performance of the greatest things which I your Master require, may seem to you a very eminent piece of service; know that in obeying all My precepts, you only do the offices of good and faithful servants, obeying the commands of your great Master, as ye ought to do, and so must look on the reward promised, as not of debt, but of grace. Dr. Whitby. So far are we from being able to exceed what is required for our salvation, as is implied in the doctrine of works of supererogation maintained in the Romish Church, that the Gospel here assures us, after our utmost care and best endeavours, we shall still fall short of our whole duty, and our deficiencies must be supplied by the abundant merits of our blessed Redeemer. Bp. Tomline. —unprofitable servants:] That is, creatures who can make no beneficial returns, no proper requisite to their Creator; who can neither will nor do any thing without the aids of Divine grace; who, instead of meriting a reward, or claiming it as a debt, cannot so much as claim impunity, or glory in God's sight, but must be content to sue to Him in the humblest manner for reward, for grace, and even for impunity; referring all to God's mercy and goodness, purchased by the sole merits of Christ Jesus. Dr. Waterland. While we freely confess that our very best services are unprofitable with regard to God, we should study by all means to render them as profitable as we can to our neighbours and to ourselves. Thus we shall act the consistent, the pious, the charitable, the Christian part: thus we shall render to all their dues; humility to God the Father, gratitude and love to His eternal Son, our only Redeemer, and obedience to the dictates and suggestions of the Holy Spirit, our Sanctifier and Comforter. Dean Tucker. If the utmost which any man can do is no more than what his duty obliges him to, the best have no merit to plead for themselves, much less to transfer to others; and the Romish doctrine of supererogation, which implies that one man can make up for the deficiencies of another in virtue and religion, must fall to the ground. Bp. Mann. 11.—through the midst of Samaria and Galilee.] Through the confines of Samaria and Galilee. Christ was journeying from Galilee, and His way lay through Samaria. Dr. Whitby. 12.—lepers.] The dreadful disease of the leprosy, it is supposed, was at first peculiar to Egypt, but it afterwards spread to Syria. It is thought not so much to have been a common disease, as a Divine infliction for the punishment of some grievous sin in the leprosy person. For it is difficult to conceive how such a pestilent disease as not only infected men's bodies, but also the very walls of their houses, (see Lev. xiv. 34,) and their garments, should merely proceed from natural causes. Lewis. —which stood afar off:] These men, being by the laws respecting leprosy (see Lev. xiii. xiv.) separated from the society of any of their brethren, durst not approach our Saviour. Dean Stanhope. 14.—shew yourselves unto the priests.] As is directed at Lev. xiii. 2, &c.; xiv. 2, &c. 16.—fell down—at his feet.] Being conscious of the cure of his leprosy, he now ventured to come near our Saviour. Dean Stanhope. 18.—save this stranger.] The Samaritans were considered as heathens by the Jews. Dr. Hammond. We should well reflect on the conduct of the persons on whom this signal benefit was conferred. Their complaint was common as well as their calamity; but they, who were unanimously loud in their request, and seemed equally sensible of their affliction, were far from being equally affected by their deliverance. Nine out of the ten no sooner received the mercy than they forgot it: and only one poor Samaritan out of the number had the grace to come back, and with becoming humility and zeal, to pay the acknowledgments due for so sudden, so signal a mercy. This passage is the very picture of mankind, and holds out to us a glass, in which almost every soul may see its own disposition but too exactly represented, too strongly reflected. How closely do the generality of the world resemble Of the kingdom of God, and the coming of the Son of man. Anno DOMINI 23. 19. — thy faith] Thy belief that I could do this. Bp. Mann. 20. — when the kingdom of God should come,] The 22. — The days will come, &c.] When the impending calamities shall fall on the nation of the Jews, ye will wish, in the time of your distress, for the comfortable enjoyment of My presence again, which then ye cannot have. Dr. S. Clarke. 24. — in his day.] In the day when He shall come to judgment, and His power shall be manifested in the destruction of Jerusalem. Bp. Mann. 31. — upon the housetop.] See note at Matt. xxiv. 17. 32. Remember Lot's wife.] Remember, by the example of Lot's wife, the folly of looking back at small and temporal things, when your life and happiness, your greatest and most lasting concerns, are at stake. Dr. S. Clarke. — by false accusation.] By giving wrong information against him in respect to the duties payable to the government. — fourfold.] Not by adding a fifth part, which the law required in case of theft, when the thing stolen was voluntarily restored, Numb. v. 7, nor by restoring double, as when what was taken was found in the trespasser's hands, Exod. xxii. 4; but by restoring for money and goods what the rigour of the law only required when an ox or a sheep was killed after being stolen. Dr. Whitby. One particular and eminent fruit of true repentance is the making satisfaction and restitution to those whom we have injured. To God, indeed, we can never make compensation for the injuries we have done to Him by our sins; all that we can do is, to confess our sins to Him, to make acknowledgment of our miscarriages, to be heartily troubled for what we have done, and not to do the like again. But for injuries done to men we may, in many cases, make reparation and satisfaction. And this, as it is one of the best signs and proofs of a true repentance, so is it one of the most proper and genuine effects of it: for this is, as much as in us lies, to undo what we have done, and to unsin our sins. Abp. Tillotson. — is a son of Abraham.] Acts like a true son of Abraham, and ought to be regarded as one of God's chosen servants. Bp. Mann. 3.—Avenge me of mine adversary.] Administer justice to me against my adversary. Dr. Whitby. 5.—because this widow troubleth me, I will avenge her.] It is very far from our Lord's intention, when He describes the unjust conduct of this judge, to recommend his behaviour to the imitation of His followers, or to imply that they should be overcome by mere importunity; but the moral of the parable was, that men should "always pray, and not faint," because prayer in the end will prevail. Abp. Newcome. 6, 7. And the Lord said, Hear &c.] Jesus said, (applying the parable,) If an unjust and unmerciful man could not forbear being prevailed upon by the importunity of a poor despised woman, to do justice, contrary to his inclinations and passions; how much more will the just and merciful God, the righteous Judge of the world, certainly be moved by the earnest and continual prayers of His faithful and beloved servants, to vindicate them from the unjust oppressions and cruelty of their adversaries, though perhaps He does not answer their petitions immediately. Dr. S. Clarke. 6. And he made haste.] By the great joy and eagerness which he displayed, he shewed what high esteem he had for that holy Jesus, whom the Scribes and Pharisees despised. Dr. Whitby. 7.—his own elect.] Christians chosen out of the world through faith in Christ, to be the Church and people of God. Dr. Whitby. 8.—shall he find faith on the earth?] How few will He find, who, by faith and patience, and perseverance in welldoing, will appear worthy to be rescued and delivered by Him! Dr. S. Clarke. Or, shall He find a belief that He will come and execute vengeance on the Jews? The Christians, pressed with continual sufferings, began to grow weary in their minds, insomuch that many parts of the Epistles addressed to them, are manifestly intended to keep them stedfast in the faith. Dr. Whitby. 8. — the half of my goods I give to the poor:] I now resolve to give to the poor, &c. He shews the sincerity of his reformation and conversion, by devoting so large a portion of his possessions to charitable purposes, and by his readiness to repair any injury he had Anne DOMINI 33. The parable of the ten pieces of money. Anno DOMINI 33. any man by false accusation, I restore him fourfold. 9. — This day is salvation &c.] This day is this family received into the gracious covenant of mercy and salvation, and to a share in all the promises made by God to His peculiar people. For this man, by repentance, faith, and renewed obedience, is become truly and properly a son of Abraham, to all the purposes of religion and happiness. It is probable that Zaccheus was 10. For the Son of man &c.] For a principal design of My coming into the world is to reclaim such persons as these from the ways of sin and misery, to repentance and obedience, and the hopes of eternal life. Dr. S. Clarke. 11. The Pharisee stood and prayed] The Jews used to pray standing. See note at Matt. vi. 5. Under the term praying they included thanksgiving. The Pharisee probably stood in the court of the Israelites, the publican in that of the Gentiles. Grotins. —God, I thank thee that I am not &c.] How insolent and boasting is this style: even the thanks, which he would seem to offer up, bespeak sufficiency and self-satisfaction, and do not so much render praise to God, as they proclaim his own merit. Dean Stanhope. —or even as this publican.] What right had he to come before God with accusations in his mouth against other men; perhaps injurious and false, most certainly foreign and impertinent? The sins or failings of other men were no concern of his in his prayers: but self-accusation or self-humiliation, should rather have come from him in addressing an offended God. He dwelt only on his own imaginary perfections, and threw a vail over his sins. His self-flattery prompted him to magnify his own services, taking a false estimate of himself from an ill-natured comparison, which could serve only to deceive him, not in the least to justify him. For, what if others were really worse than he, in some respects; how would it follow that he was better than they upon the whole; still less, that he had any just pretence for boasting before God? Dr. Waterland. 11. — because he was nigh to Jerusalem.] Being now not far from Jerusalem, the royal city of the Jews, His disciples thought that life would immediately take upon Him the regal authority, chap. xvii. 20. Dr. Hammond. 12. I fast twice] The Jewish days of fasting in every week were the second and fifth days of the week, answering to our Monday and Thursday. Bp. Pearce. He says, I observe the law in its utmost rigour; nay, I even go beyond it; keeping two fasts in the week, for which I have only tradition, and paying tithe even of mint, anise, and cummin, (Matt. xxiii. 23,) the claim upon which was doubted. Dean Stanhope. 12. — A certain nobleman &c.] The nobleman here represents Christ the Son of God, who, leaving heaven, travels "to a far country," this world, in order to receive a spiritual kingdom from His Father; and then, after His resurrection, to return to heaven. The "ten servants," among whom He distributed the sum of money to be put out to interest against His return, represent the Apostles and preachers of the Gospel. "His citizens, who hated Him" and rejected Him for their King, are the Jewish and other apostate nations. On His second appearance in glory He will reward or punish His servants according to their deserts, and will destroy His enemies. This awful prophecy, which was necessarily veiled in a parable, not then to be understood, began to be fulfilled at the destruction of Jerusalem by the Romans, and will be concluded in "the days of vengeance," destined to precede His next approaching appearance. Dr. Hales. — to receive for himself a kingdom.] It appears that our Saviour took the foundation of this parable from the custom, which was familiar in those days, that the kings of Judea, and other countries subject to the Roman power, usually went to Rome to have the kingdom confirmed to them by the Roman emperor, without whose permission and appointment they dared not take the government into their hands. This had occurred, in regard to Judea, in the case of Herod the Great, and of his son Archelaus. Dr. Whitby. 13. And the publican, standing afar off, &c.] The publican, in all his expressions, in all his deportment, speaks nothing but shame and confusion, the most tender contrition, and most profound humility. He "stands Children brought to Christ. Christ sheweth the danger of riches. Anno DOMINI 33. off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. b Matt. 23.17. 13. — Occupy till I come.] Trade with it till I return. Dr. S. Clarke. Anno DOMINI 33. || Mine, here translated a pound, is twelve ounces and an half, which he could not give to five shillings the ounce is three pounds two shillings and six pence. 14. — justified] Pardoned and approved by God. Dr. Whitby. More acceptable in the sight of God. Dr. Hammond. The publican's humility before God and man, though joined with an irregular life, was what gave him the preference in our Lord's esteem; not that he could be justified in a loose course of life, but he was in a nearer way to the favour of God than the proud Pharisee, because nearer to repentance and reformation. This person durst not presume so much as to look up towards heaven, conscious of his own vileness: there was modesty; there was remorse and profound reverence to God, whom he had offended: he had no claims to make, no services to boast of, at least not before God, yet he cast not away all hopes of favour, while he smote upon his breast, and said, "God be merciful to me a sinner;" merciful, first, to give him grace to amend his life, and next to pardon all his offences duly repented of. Dr. Waterland. — for every one that exalteth himself &c.] The true instruction to be derived from this parable is, that, however men may mistake themselves or one another, God always has respect unto the lowly, but beholds the proud afar off; that no past offences, however heinous, however numerous, however inveterate and habitual, will shut out from His pardon any sinner, who humbly bewails and heartily forsakes them: that it behoves us to take especial heed lest even the most solemn duties of religion be abused by us and turned against us; and that he only attends on these as he ought, who really mortifies his vanity and his passions, and brings himself to be more humble, more charitable, more sensible of his own failings, and less severe upon those of others: lastly, that the proper method of the sinner's applying for mercy and grace (and all of us are sinners) is, not arrogantly to thank God that we are not as other men are; but, as our Church has directed us, meekly to acknowledge our vileness, and truly to repent us of our faults. Dean Stanhope. Every one that exalteth himself will be abased by his own vanity, which blinds those whom it infects, and draws them into many errors and indiscretions pernicious to their worldly interest. He will be abased by men, who detest overbearing insolence, and seldom miss any fair opportunity of humbling such vain-glorious persons. He will be abased in the sight of God, who is constantly represented in Scripture as abhorring the proud; for pride of every kind is a direct offence against God; it is to forget, or practically to deny, that we receive every thing from Him; all the advantages of body, mind, birth, reputation, and fortunes, which we possess. Dr. Jortis. 18. And a certain ruler &c.] Respecting this transaction, see notes at Matt. xix. 16—22. He restoreth to sight a blind man. CHAP. XVIII, XIX. He visiteth Zaccheus the publican. Anne DOMINI 32. 30. — manifold more in this present time.] From the joys of a good conscience, the comforts of the Holy Spirit, the sense of God's favour, the affections of other pious Christians, and the hope of everlasting treasures in heaven. Dr. Whitby. 32. For he shall be delivered &c.] See notes at Matt. xx. 19. 34. — they understood none of these things:] They knew not how to reconcile what He said with their apprehensions of His temporal kingdom, and their traditions that the Messiah should not die, John xii. 34. Dr. Whitby. 35. — a certain blind man] See notes at Matt. xx. 30; Mark x. 46. Chap. XIX. ver. 4. — a sycomore tree] The syco- 17. — over ten cities.] Of his new kingdom. 21. For I feared thee, &c.] Thus wicked men who abuse, or at least make no good use of those abilities which God has given them, deem it a hardship that they should be required by Him to take pains to improve His gifts, and to employ and use them for the good of the world. Dr. S. Clarke. 23. Wherefore then gavest not thou my money into the bank, &c.] From hence we learn what reception those persons are likely to meet with from their Supreme Judge, who can plead nothing beyond a negative merit, the merit of doing neither good nor harm. It is not enough merely that we abstain from great crimes, or that we enjoy ourselves in an indolent harmless tranquillity, and divide matters so nicely as to avoid equally the inconveniences of vice and the fatigues of virtue; praising religion in words, loving it perhaps in speculation, but leaving the trouble of practising it to others. This languor and inactivity is a kind of lethargy in the soul, which renders it utterly insensible to the life and spirit of religion. Indifference in any good cause is blamable. In religion, in the Christian religion, it is insupportable. It does violence to the first and fundamental principle of that religion, "Thou shalt love the Lord thy God with all thy heart." Christianity is throughout an active religion; it consists not only in abstaining from evil, but in being "ready to every good work," Titus iii. 1; and, if we stop short at the first, we leave half of our business undone. Christ Himself went about doing good, and He has prescribed a variety of positive and practical duties to His disciples, as the condition of their salvation; and has pressed the performance of these duties upon them with an earnestness and a force of expression, that may well alarm the thoughtless, and make them reflect with seriousness on the extreme danger of their situation. Bp. Porters. 26. — unto every one which hath &c.] Thus Christ, to those who improve His gifts, does in this present time add continually more and more assistance, and will finally reward them with eternal life: but from those who improve not His grace and assistance, He in this present time withdraws even what He had already given, and will finally condemn them to everlasting punishment. Dr. S. Clarke. See further notes at Matt. xiii. 12. 27. But those mine enemies, &c.] In the same manner, as He intimates, He will destroy the rebellious nation of the Jews, who opposed His Gospel and the establishment of His kingdom, with a most severe and exemplary temporal vengeance; and at the day of judgment, He will likewise condemn all His open enemies, who have wilfully rejected and opposed His Gospel, as well as His wicked servants, who have neglected and disobeyed it, to eternal death and misery. Dr. S. Clarke. 28. — went before.] Before His Apostles and disciples. See Mark x. 32. Respecting what follows, see notes at Matt. xxi. 1—9, &c. Christ weepeth over the city. He purgeth the temple. Anno DOMINI 23. upon the colt, and they set Jesus thereon. 38.—peace in heaven, &c.] Peace and forgiveness is secured for us through Christ in heaven: glory therefore be to God most high. See Matt. xxi. 9. Bp. Mann. 40.—the stones would immediately &c.] A strong figurative expression, signifying that God would even work a miracle to raise up others to glorify His name, rather than silence should be kept on so extraordinary an occasion. Dr. S. Clarke. See Heb. ii. 11. 41.—and wept over it.] It is thrice recorded of our Blessed Saviour, that He wept; on this occasion, of His prophetick foresight of the destruction impending over Jerusalem; at the death of Lazarus, John xi. 35; and once again, when His own sufferings were the cause, Heb. v. 7. Abp. Newcome. 42.—If thou hadst known,] O that "thou hadst known." It is the expression of a wish, as in chap. xii. 49. Bp. Pearce. Happy had it been for thee if thou hadst known, in this day of thy visitation by the Messiah, (chap. i. 68,) the things which belong to thy peace and welfare: but now, through thy infidelity, they are hid from thine eyes. Dr. Whitby. "Hid from thine eyes:" not by any of the signs of the Messiah being suppressed by God, (every proof on the contrary having been afforded to the Jews,) but by their own wilful blindness and prejudices. Grotus. 43.—shall cast a trench—and compass thee round,] It is related by Josephus, that this prophecy of our Saviour was very remarkably fulfilled at the destruction of Jerusalem by the Romans. Titus, the Roman commander, in order to reduce the city the sooner, surrounded it with a trench and rampart of thirty-nine furlongs in length, with thirteen castles or forts, for the purpose of preventing the escape of the inhabitants. The utmost distress and misery arose from the famine which ensued. Dr. Hammond. 44.—not leave in thee one stone &c.] See note at Matt. xxiv. 2. —the time of thy visitation.] The time when God had visited and redeemed His people, by sending the promised Messiah, Luke i. 68. Bp. Mann. 45. And could not find &c.] They could not resolve on any course which they could safely pursue, because the people in general were so zealous in His favour. Dr. Hammond. Chap. XX. ver. 1. And it came to pass, &c.] See notes at Matt. xxi. 23—27. 6. — the people will stone us.] They had themselves accustomed the people to this violence; for, when they could not legally convict their enemies, they incited the multitude to stone them. See John x. 31; Acts xiv. 19. Grotius. 9. — A certain man &c.] Respecting the parable, see notes at Matt. xxi. 33—41. 10. — at the season] "When the time of fruit drew near," Matt. xxi. 34. 14. — the inheritance may be our's.] Not by right, but by seizure, Matt. xxi. 38. 16. He shall come and destroy &c.] The chief priests and elders answer thus, (see Matt. xxi. 41,) not readily perceiving the tendency of the parable; but, presently after, finding that they themselves were the persons whom Jesus represented under the similitude of the husbandmen, they began to recall their words, and said, "God forbid." Dr. S. Clarke. 20. — which should feign themselves just men.] Might pretend to ask his opinion from conscientious motives; but in reality with the intent to ensnare Him. Dr. S. Clarke. — of the governor.] Of the Roman governor. On this account they put the question to Christ respecting the payment of tribute to Cesar, in the hope that He would deny the lawfulness of it, and so furnish a ground of accusation against Him, as an enemy to Cesar. Dr. Whitby. 21. And they asked him, saying,] For the remainder of this chapter, see further notes at the passages of St. Matthew, referred to in the margin. The Sadducees confited. How Christ is the son of David. Anno DOMINI 33. 34. — The children of this world &c.] Our blessed Lord corrects their fond mistake in judging of the life to come by the life that now is, when circumstances would be widely different. In this world, where mankind go off and die daily, there is a necessity of a constant and regular succession to supply the decays of mortality; but, in the world to come, when none die any more, there is no necessity for such supplies. Dr. Waterland. 35. — the resurrection from the dead.] Our Lord, agreeably to the Jewish style of that period, calls that only "a resurrection," which is a resurrection to glory. Dr. Campbell. 36. Neither can they die any more:] They shall no longer be subject to the changes and accidents of this mortal state: but they shall all be like the angels of God, glorious, unchangeable, and immortal; and shall continue in the presence of God in a state of perfect bliss, and in the eternal enjoyment of unalterable happiness. Dr. S. Clarke. — for they are equal unto the angels:] The highest angels in heaven are God's ministers and messengers, and are glorious and happy in their obedience: and the very meanest of the sons of men, if not wanting in the duties of their present station, whatever it be, will be advanced to the same likeness. The lowest offices in God's service become the steps of our highest advancement. Dr. Ogden. — are the children of God.] Good men are now the children of God, because they resemble Him in the holy disposition of their minds; but then they will be like Him in the participation of His happiness, so far as finite and created beings are capable; the whole man, body as well as soul, shall be partaker of immortality. Abp. Tillotson. — children of the resurrection.] That is, partakers of the resurrection, and of the eternal life which will follow it. Beausole. 37. — even Moses shewed] As the Sadducees had formed their objection (ver. 28.) from the books of Moses, our Saviour thinks proper to confute them out of the writings of Moses, although there were passages in other parts of the Old Testament, which might seem more plain and express to His purpose of confuting the Sadducees. Dr. Waterland. 38. — is not a God of the dead, but of the living:] The words are "I am," not "I was;" therefore God was then the God of those three patriarchs, the latest of whom had been dead above 1700 years; still He continued to be their God; therefore those patriarchs were still living and endowed with intelligence, somewhere or other, when God declared He was still their God; that is, they were alive as to their better parts, their souls. Thus the Sadducees, who denied the separate subsistence of souls or spirits, were confuted at once, and that by a very clear and plain text, produced even from the books of Moses. Dr. Waterland. — for all live unto him.] The souls of the just are already in the hands of God, and it is certain that their bodies will be raised and again united to them by His almighty power. Dr. Hammond. Chap. XXI. ver. 1. And he looked up, &c.] See notes at Mark xii. 42—44. &c.] For further notes on this chapter, see the passages of St. Matthew referred to in the margin. — as it were great drops of blood] Drops large and thick as drops of blood. Dr. Hammond. 3. Then entered &c.] This was two days before the passover. See John xiii. 1, 29. The supper at which this happened, John xiii. 27, was prior to the passover feast, as Judas's consultation with the chief priests is here related to have occurred before the days of unleavened bread. Dr. Whitby. 4. — the offerings of God:] The treasure designed for the use of His temple. Dr. Whitby. 4. — and captains.] Captains of the temple; meaning probably those among the priests who had the superintendence of the guards of the temple. Bp. Pearce. 5. And as some spake &c.] Respecting what follows, see further notes at Matt. xxiv. 9. — is not by and by.] Is not immediately. Bp. Pearce. St. Matthew expresses it, "is not yet," Matt. xxiv. 6. 11. — fearful sights and great signs] Josephus has given a very particular account of the prodigies which preceded the destruction of Jerusalem. Among other things, he speaks of a flaming sword seen over the city; also of a light which for the space of half an hour shone so bright in the night about the altar and the temple, that it seemed as if it was noonday. He adds other similar prodigies, which were so generally known, that they are related by Tacitus the Roman historian. Bp. Pearce. 13. — it shall turn to you for a testimony.] The providence of God will turn all this to your advantage and 15. — I will give you a mouth and wisdom,] I will furnish you with those answers and those means of convincing your adversaries, which they shall not be able to resist. Dr. Hammond. See note at Matt. x. 19. 15. — with desire I have desired] See the margin. This is a Hebrew phrase, signifying, I have very much desired. Bp. Pearce. The reason of His anxiety may probably have been His wish to institute the ceremony of the Lord's supper. Grotius. 16. — I will not any more eat thereof, &c.] He says to them, This is the last that I shall ever eat with you in the present world; I Myself, who am the true Paschal Lamb, being now ready to be offered for you upon the cross: and all types and shadows shall henceforth be swallowed up in the real accomplishment of the things which were typified. Dr. S. Clarke. 18. — there shall not an hair of your head perish.] When this unbelieving city shall be destroyed, ye that are faithful and endure to the end, shall be safe, Matt. x. 22: for, if it be the good pleasure of God, He can preserve you in the most imminent danger from even the smallest hurt. Bp. Mann. 19. In your patience possess ye your souls.] Persevere with constancy, and fall not off from your profession; and this will furnish the most certain means of your escaping from the general destruction. See Matt. x. 39; Mark xiii. 13. Dr. Hammond. Q The destruction of Jerusalem foretold. The signs of Christ's second coming. Anno DOMINI 33. 19. — this do in remembrance of me.] This is the particular charge which our Lord gave when He was going to lay down His life for us. Men commonly observe religiously the charge of a dying friend; and unless it be very difficult and unreasonable, they pay to it implicit obedience. But this is the charge of our best friend, nay, of the greatest benefactor and friend of all mankind, when He was preparing to die in our stead, and to offer up Himself a sacrifice for us. And can we deny any thing to Him who was about to do so much for us? Can we refuse to comply with this His command, so little grievous and burdensome in itself, so infinitely beneficial to us? Had such a friend, in such circumstances, bid us do some great thing, should we not have done it? How much more when He has only said, Do this in remembrance of Me; when He has only commended to us one of the most natural and delightful actions, as a fit memorial of His wonderful love to us, and His cruel sufferings for our sakes; when He has only enjoined us, in a thankful commemoration of His goodness, to meet at His table and to remember what He hath done for us, to look upon Him whom we have pierced, and to resolve to grieve and wound Him no more? Can we, without the most horrible ingratitude, neglect this dying charge of our Sovereign and our Savour, the great friend and lover of souls? a command so reasonable, so easy, so full of blessings and benefits to the faithful observers of it. Abp. Tillotson. These words, enforcing upon us the use and necessity of frequent communion, imply something far more significant than that, by celebrating the holy sacrament, we preserve a memorial of a deceased benefactor; they imply, that we thereby continue to receive His benefactions, which are conveyed to us from time to time, as often as we "shew the Lord's death till He come." So true is the account given of this sacred rite in the Articles of Q 2 Christ covertly foretelleth of the traitor. S. LUKE. He checketh his disciples' ambition, and 20. — This cup is the new testament.] This cup (meaning the wine contained in it) is the memorial of the New Testament, or covenant ratified in My blood, which is shed for you for the remission of your sins, Matt. xxvi. 28. Dr. Whitby. St. Luke (as also St. Paul) reports the words of our Saviour, on giving the cup, differently from St. Matthew and St. Mark, and it is probable that He spake them both; that He first said, "This is My blood," (Matt. xxvi. 28,) and then added, as a clearer explanation, "This cup is the New Testament in My blood." The latter was a more familiar expression to the Jews. They knew that the blood of the lamb was sprinkled, and by their so doing, they entered into a covenant with God; in remembrance of this, they drank at the passover the cup of blessing and salvation, and rejoiced before the Lord. So that they necessarily understood our Saviour, that the cup so blessed was to be to them the assurance of a New Testament or covenant, which was to be established by the blood of Christ; in the place of which, they were to drink, according to His present institution, this cup of blessing and praise. Bp. Burnet. 22. — the Son of man goeth, &c.] See note at Matt. kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. 24. — captive into all nations:] The number of those who perished at the siege and capture of Jerusalem, by sword and famine, is stated by Josephus to have been not less than 1,100,000. The number of those that were made captive was 97,000, who were subjected to every kind of cruel treatment, being either sold, or dispersed through the provinces of the Roman empire, to be torn to pieces by wild beasts. Dr. Hammond. — until the times of the Gentiles be fulfilled.] The interpretations of this text have been extremely various. "Till the Gentiles have done all which God decreed that they should do;" (Bp. Pearce) or, "till the times of the Gentiles," that is, the times appointed for their full conversion to Christianity "be fulfilled." Abp. Newcome. 24. And there was also a strife among them, &c.] When the twelve Apostles thus unseasonably contended for superiority on the night of the paschal supper, our Lord shewed the greatest kindness in His manner of correcting their false ideas. Having observed the difference between His kingdom and worldly ones, exaltation among His followers depending on their humility, He proposes to them His own example during His intercourse with them, turns their views to future greatness in His spiritual kingdom, and enforces His gracious words by a most eminent act of humility in washing their feet, (John xiii. 1—15;) an office of condescension which He exhorts them to imitate in their general conduct towards each other. Abp. Newcome. — the greatest.] In Christ's kingdom. See Matt. xx. 21. 25. — signs in the sun, — the sea and the waves roaring;] See note at Matt. xxiv. 29. These are all figurative expressions, signifying, primarily, the destruction of the Jewish state. 25. — The kings of the Gentiles &c.] See note at Matt. xx. 25, 26. — are called benefactors.] It was the vanity of many princes in those times to affect the title of Euergetes or Benefactor. Grotius. 27. And then shall they see &c.] They shall be forced to acknowledge the power and glory of Jesus, the true Messiah, when He comes to execute vengeance on them; and this remarkable manifestation of His authority and dominion shall be an apt type and representation of His future coming to final judgment. Dr. S. Clarke. 27. — I am among you as he that serveth.] Take example, He says, from Me. Ye see how far I, who am your Lord and Master, am from assuming to Myself any worldly power or greatness, and that I even behave Myself as your inferior in the offices of condescension and service. (See John xiii. 4, and 14.) Learn ye, therefore, in imitation of Me, to assist one another, and condescend to one another with all humility, meekness, and charity. Dr. S. Clarke. 28. And when these things — come &c.] When ye see all these things, that I have foretold you, begin to come 28. Ye are they &c.] By recalling to their minds the trials they had gone through with Him, and by pointing out to them their reward, ver. 29, Jesus designs further to check their vain ambition, and their fondness for worldly advantages and honours. Dean Stanhope. — in my temptations.] In My trials and sufferings. Bp. Mann. By the Apostles continuing with Him in His temptations are undoubtedly meant the several instances of their fidelity; their adhering steadfastly to Him, notwithstanding difficulties and discouragements; their relinquishing the world for His sake; and willingly undergoing the same painful labours, the same poverty and hard fare, the same malice and persecution, the same derision and contempt which He did. Dean Stanhope. 29. — I appoint unto you a kingdom, &c.] By this assureth Peter his faith should not fail. CHAP. XXII. His agony and prayer in the garden. Anno DOMINI 33. B Matt. 19. 28. 30. That ye may eat and drink] Spiritual blessings are here represented by what is generally supposed to constitute earthly happiness. Bp. Pearce. — sit on thrones] See note at Matt. xix. 28. 31. — Satan hath desired to have you.] This relates to all the Apostles, as "you" is in the plural number. There is now, He says, immediately coming upon you, My Apostles and followers, a time of very great affliction and extreme distress; in which Satan will strongly tempt you all, on the occasion of My agony and approaching death, to forsake and deny Me. Dr. S. Clarke. — that he may sift you as wheat:] That he may toss and shake you with temptations, as wheat is shaken in the sieve. Dr. Whitby. 32. But I have prayed &c.] But I have prayed for thee, Simon, in particular, that God would deliver thee from that great temptation into which thou especially wilt fall: and, when thou hast escaped thyself, remember and use thy utmost endeavours to comfort, encourage, and strengthen thy brethren. Dr. S. Clarke. 34, 35. And take heed to yourselves, &c.] Our Saviour here exhorts the believing Christians to use the greatest vigilance, lest they should miscarry in that dreadful season, by indulging in luxurious excesses, which might render them unmindful of it, or by too great concern for their temporal interests. He exhorts them also to add to this vigilance constant prayer to God, that they might be found worthy to escape these tremendous judgments, and might stand safely and boldly before the Son of man, when He comes to execute them on the unbelieving Jews. Hence it is to be observed, that the promise of deliverance to the Christians, at that time, was only conditional; depending on the care they took to avoid sin, and to display those Christian virtues and graces, by which they would be rendered worthy to escape the impending judgments. And from this we should draw the general inference, that there must be a concurrence of human endeavours with the Divine assistance, and providence, for our protection; and that we must never expect deliverance at the hands of God, without a due use of those means, which He has given us for the purpose of effecting it. Dr. Whitby. Anno DOMINI 33. The Jews conspire against Christ. CHAP. XXII. The apostles sent to prepare the passover. Anno DOMINI 23. ear, 64 he is thrice denied of Peter, 63 shamefully abused, 66 and confesseth himself to be the Son of God. a Matt. 24. 2. NOW a the feast of unleavened bread drew nigh, which is called the Passover. 36. — he that hath no sword,] He warns them, generally, that the time of danger and distress was now approaching, and that due care must prudently be taken to provide against it. Bp. Mann. 37. — this that is written &c.] Whatever is prophe- 38. — Lord, behold, here are two swords.] The disciples, understanding their Master to mean literally that they should arm themselves for their defence, said to Him, "Here are two swords:" but Jesus, who really meant only to signify to them the greatness of their approaching distress and temptations, and to warn them against surprise, replied, "It is enough;" ye need not trouble yourselves for any more weapons of this nature for your defence. Dr. S. Clarke. — It is enough.] This He said, as no use was to be made of them. Bp. Pearce.