26. — in the sixth month] The sixth month after Elisabeth's conception. Dr. Hammond. — the angel Gabriel] It is remarkable that this annunciation is made by the same archangel Gabriel, who had formerly appeared to the Prophet Daniel, chap. yiii. 16; ix. 21; and probably to the Prophet Zechariah, chap. ii. 1—4, and described to both so circumstantially the coming of Christ, His rejection by the Jews, and the final establishment of His kingdom. Dr. Hales. 28. — Hail, thou that art highly favoured.] That, is, who hast found favour from God, ver. 30. Dr. Whitby. — blessed art thou among women.] This whole expression is a form of salutation, denoting kindness, and not reverence; and no argument can be drawn from this passage for any religious worship paid to the Virgin Mary. Bp. Mann. 31. — his name JESUS.] See note at Matt. i. 21. 32. He shall be great, &c.] He shall be a great and glorious Person, even the expected Messiah, the Son of the Most High God; and God shall give Him an eternal and spiritual kingdom, of which that short and temporal one of David was but a type and representation. Dr. S. Clarke. 34. — How shall this be.] A question not arising from disbelief, but from wonder, and a desire to be satisfied how events so strange should be brought to pass. Dean Stanhope. 35. — The Holy Ghost shall come upon thee, &c.] It was necessary to the scheme of redemption, by the Redeemer's offering Himself up as an expiatory sacrifice, that the manner of our Lord's conception should be such that He should in no degree partake of the natural pollution of the fallen race, for whose guilt He came to stone, nor be included in the general condemnation of Adam's progeny. In order to reverse the universal sentence passed upon mankind, and to purge their universal corruption, a Redeemer was to be found, pure of every stain of inbred and contracted guilt. And, since every person, produced in the ordinary course of generation, could not but be of this contaminated race; the purity, requisite to the efficacy of the Redeemer's atonement, made it necessary that the manner of His conception should be supernatural. Thus the miraculous conception has a natural connexion with the other articles of our faith. Without it, it could not have been true, as St. John asserts, that "the Word was made flesh," John i. 14, and the atonement of the Redeemer would have been inadequate and ineffectual. Bp. Horsley. — therefore also that holy thing — shall be called the Son of God.] The glorious truth which is covered under this veil of words, is not, it must be acknowledged, clearly understood by us. Men have been styled the sons of God, as being the work of His hands, and being formed in His image. Spirits, superiour to man, have also been called the sons of God, and even His firstborn, for the same reasons, and because they were in being before us. But Jesus is the Son of God in a sense very different from all these; derived from the Supreme Father, in a superiour and more immediate manner, and not only among many brethren the firstborn, but, among them all, the only-begotten. Dr. Ogden. The reason why "that holy thing" was to be called the Son of God is clear; namely, because the Holy Ghost is God: for, were He a creature, and not God Himself, by whom our Saviour was thus born of a virgin, He must have been the Son of a creature, not of God. Bp. Pearson. 36. And, behold, thy cousin &c.] To remove every doubt respecting the sure fulfilment of that which was now promised, the angel desires her to behold her cousin Elisabeth, who had been made to conceive a son when past the age of child-bearing, by the miraculous power of God. Dr. S. Clarke. 38. — Behold the handmaid &c.] In these words, Mary expresses her consent, her humility, her faith, and her rejoicing, in the gracious purpose of God. Dean Stanhope. M Elisabeth saluted by Mary. Mary's song of thanksgiving Before the Account called Anno Domini the sixth Year. and went into the hill country with haste, into a city of Juda; 39.—into the hill country,—into a city of Juda.] The city here spoken of, it is supposed, is Hebron, this being one of the cities given to the priests in the tribe of Judah, Josh. xxi. 10, 13; and also said expressly to lie in the mountains or hills, Josh. xi. 21; xv. 48, 54: these hills, running across the middle of Judea from south to north, gave to the tract, along which they run, the name of the hill country. Dr. Wells. 41.—was filled with the Holy Ghost.] By this heavenly inspiration she knew that her cousin Mary had conceived; that the child conceived was to be her Lord, ver. 43; and that Mary had believed the angel who appeared to her; see ver. 45. Bp. Pearce. 43. And whence is this to me.] She says, And herein am I also greatly honoured, that I am visited by the mother of our Lord. Dr. S. Clarke. 46.—My soul doth &c.] On the decisive evidence now afforded to her, Mary gives full expression to all her mingled emotions of joy, gratitude, humility, and reliance on God's mercies, not only for herself, but for all those that fear Him, from generation to generation, or to the remotest ages, in this admirable hymn, which so strongly resembles, and furnishes the finest commentary on the hymn of Hannah, 1 Sam. ii. 1—10, in which the Blessed Seed was first celebrated, and by a woman, under the title of the Messiah, Christ (anointed) or King of Israel. Dr. Hales. This hymn of the Blessed Virgin is appointed to be used in our Church service after the first lesson at evening prayer. It is called the Magnificat from the word with which it begins in Latin. It is the first hymn recorded in the New Testament; and, from its ancient use among the primitive Christians, has been continued in the offices of the Church in other countries as well as in ours. For, as the holy Virgin, when she reflected on the promises of the Old Testament, now about to be fulfilled in the mysterious conception and happy birth, of which God had designed her to be the instrument, expressed her joy in this form; so we, when we bear in the lessons like examples of His mercy, and are told of those prophecies and promises which were then fulfilled, may not improperly rejoice with her in the same words, as having a proportionable share of interest in the same blessings. Wheatley. Most fitly has our Church appointed sacred hymns to be used, after the reading of the lessons from the Holy Scriptures. For who is there, that, hearing God speak from heaven to him for his soul's health, can do less than rise up and praise Him? And what hymns can be fitter to praise God with for our salvation, than those which formed the earliest gratulation, with which the advent of our Saviour to the world was hailed? Bp. Sparrow. 46—48.—My soul doth magnify &c.] All honour, glory, thanksgiving, and praise, be unto God, who is the Author of all blessings, and who has now filled my heart with exceeding great joy. For, though I was of low condition, and had no reason to expect that any extraordinary person would arise in my family; yet hath God, out of His infinite bounty, wroclauded to exalt me to the highest dignity, and to make me the instrument of bringing the Messiah into the world, on whose account the generations of men through all ages to the end of the world shall call me blessed. Dr. S. Clarke. 48.—all generations shall call me blessed.] Because in her was to be accomplished the ancient prophecy, that "a virgin should conceive and bear a Son," Iasi. vii. 14; of her was to be born the Redeemer of Israel, the Saviour of the world, the Holy One, the mighty God, the Prince of Peace. Well therefore might all after-ages "call her blessed;" well might they celebrate her memory, the fruit of whose womb was the Author of eternal salvation; well might they admire her as a pattern of true meekness, and piety, and purity of manners: but farther than this we dare not go. To invoke as the queen of heaven, to pray to her and worship her, as one having Divine power, is the height of profaneness and impiety; and a direct breach of the first and great commandment. How must her meek and humble spirit have been offended and shocked, could she have foreseen the idolatrous adoration of the Church of Rome, which not only "calls her blessed," but places her upon an equality with the blessed Lord of heaven and earth; may, in some sense makes her superiour to our Saviour, by beseeching her to "command her Son" to grant their requests. Waldo. 51. He hath showed strength &c.] Thus, she proceeds, in old time God has frequently given remarkable instances of His power and wisdom, in confounding and bringing to nought the devices of proud and designing men, and turning things, beyond all expectation, to the advantage of the modest and humble. Dr. S. Clarke. The nativity and circumcision of John the Baptist. Before the Account called Anno Domini the eith Year. g 1 Sam. 2. 6. 54, 55. He hath holpen his servant &c.] In particular, He hath all along preserved and blessed His peculiar people, the Jews, in an especial manner; in old time, by leading them through the greatest dangers, and delivering them from their most powerful enemies; and now, by sending to them the Messiah, their Saviour; according to the gracious promise which He made to our forefathers, and the rest of the Patriarchs, that He would shew extraordinary mercy to them and their posterity through all generations. Dr. S. Clarke. 57. — and she brought forth a son.] It is observable, that the Baptist's nativity is the only one (that of Christ excepted) which the Christian Church has thought proper to celebrate. The days appointed for the commemoration of other saints are generally those on which they respectively ceased from their labours, and entered into their everlasting rest; the day of a good man's death being indeed the day of his birth, and this world no more than the womb in which he is formed and matured for his admission where there is neither sorrow or pain. But the nativity of St. John being designed, by the remarkable incidents that accompanied it, to turn the eyes of men towards One that was far greater; One, the latch of whose shoes he confessed himself not worthy to unloose; the Church keeps a day sacred to it, and directs us to begin our meditations by considering, as all Judas did when it happened, "what manner of child" that should be, which was so wonderfully born. Bp. Horne. 59. — on the eighth day] See Lev. xii. 1—3. They gave the name to the child at the time of the circumsion, the name of Abram having been changed at the first institution of this rite, Gen. xvii. 5, 10. Dr. Lightfoot. 62. — they made signs to his father.] This seems to shew that Zacharias was deaf, as well as dumb. Bp. Pearce. 63. — they marvelled all.] For the reason, at ver. 60, 61. 66. — And the hand of the Lord was with him.] The child grew and appeared to be blessed in a peculiar manner by the continual care of Divine Providence. Dr. S. Clarke. 67. — and prophesied.] Meaning, that, by Divine inspiration, he composed the following hymn, (Dr. S. Clarke,) in which he prophetically describes what will be done by his son, and the Messiah hereafter. Dr. Whitby. The occasion on which the following hymn was composed was the birth of St. John; the subject of it is the covenant of grace in Jesus Christ; the speaker is a priest and a Prophet, "filled with the Holy Ghost." During a tedious interval of silence, Zacharias had beheld the accomplishment of the Divine promise to himself; and he likewise knew that the Saviour of mankind would soon be born of his relation, the Virgin Mary. We may judge, therefore, what pain and grief he felt, while restrained from uttering that "good matter," of which his heart was so full, that, when at length God saw fit to grant His permission, it burst forth at once in an impetuous and irresistible torrent of thanksgiving. Bp. Horne. This hymn of Zacharias, containing a thanksgiving to God for the incarnation of our Saviour, and for those unspeakable mercies, which were soon afterwards the subject of the Church's praises, is one of those appointed to be used in our Church service after the second lesson at the morning service. The second lesson is always taken either from the Gospels or the Acts, which contain an historical account of the great work of our redemption: and therefore, as the angel that first published the glad tidings of salvation was joined by a multitude of the heavenly host, who all brake forth in praises to God; so, when the same tidings are rehearsed by the priest, it is most proper that both he and the people should unite in mutual gratulations, and in praising and blessing the name of God in the expressions of this Divine hymn. Wheatley. M 2 The prophecy of Zacharias. Before the Account called Anno Domini the sixth Year. 68.—hath visited] Hath visited in mercy. So Ruth i. 6; Ps. lxxx. 14. Dr. Whitby. It was no new thing for the God of Israel to visit and redeem His people. He had often done it when they were in captivity and affliction. But so to visit and redeem was not all that he intended to do for His chosen. Through things temporal He was desirous that they should look at things eternal, and carry on their views from a bodily to a spiritual redemption, in which all His counsels terminated; a redemption to be effected by His visiting mankind, dwelling among them in a tabernacle of flesh, and in that tabernacle offering up the true propitatory sacrifice; a redemption that should extend to Gentiles as well as Jews, and of both make one people, a new Israel, of which He should be the Lord God for evermore. Bp. Horne. 69.—an horn of salvation] Meaning a great deliverance. Dr. S. Clarke. A strength and power sufficient to save us. Bp. Pearce. See note at 1 Sam. ii. 1. 70—72. As he spake &c.] According to the many gracious promises which He made and declared by the ancient Prophets; that He would send salvation to His people, and deliver them from the power of their greatest enemies; that He would certainly perform the covenant made with the Patriarchs our forefathers, and extend His mercy to their posterity in all ages. Dr. S. Clarke. 70.—since the world began.] All the Prophets from Adam downwards spake of the salvation and deliverance from the power of Satan, to be accomplished by Christ, as foretold at Gen. iii. 16. Dr. Lightfoot. 73—75. The oath which he swore] And according to the oath which He swore to our forefather Abraham; that his posterity, being delivered from all the enemies of their religion and happiness, should worship God cheerfully and safely; and under the instruction of the Messiah, should live in sincere righteousness and holiness of heart and life, through all generations. Dr. S. Clarke. 76.—shall be called &c.] Shall be, in a peculiar and extraordinary manner, His Prophet and forerunner. Dr. S. Clarke. —the Highest:—the Lord] John is here said to be the Prophet of "the Highest," and to go before the face of "the Lord." But it was Christ, before whose face he was sent as a messenger, and whose Prophet he 77. To give knowledge &c.] To preach to the people repentance, as the condition, which the infinite mercy of God is pleased to offer them, of reconciliation and salvation. Dr. S. Clarke. —by the remission of their sins.] Remission of sins is the doctrine in which the Christian religion justly glorieth, as that most necessary and fundamental point in which every other religion fails. The heathen here confesses himself to be in the dark. The blood of bulls and goats cannot wash away the sins of the Jews; and his oblations, since the truth is come which they were intended to prefigure, are preposterous and impious. The doctrine of salvation by the remission of sins, through faith in a Redeemer, was, from the beginning the sum and substance of true religion, which subsisted in promise, prophecy, and figure, till John preached their accomplishment in the person of Jesus. Bp. Horne. 78, 79. Through the tender mercy &c.] By that unspeakable compassion of God, who hath sent His Son from heaven, that, like the sun, He should disperse the darkness of ignorance and misery, and enlighten the minds of a blind world, to find the paths of knowledge and salvation. Dean Stanhope. St. John was the morning star, that preceded the Sun of righteousness at His rising; an event, the glory of which is due to the tender mercy of God, since towards the production of it man can do no more, than he can do towards causing the natural sun to rise upon the earth. The blessed effects of the day-spring, which then dawned from on high, and gradually increased more and more unto the perfect day, were, the dispersion of ignorance, which is the darkness of the intellectual world; the awakening of men from sin, which is the sleep of the soul; and the conversion and direction of their hearts and inclinations into "the way of peace;" that is, of reconciliation to God by the blood of Christ, to themselves by the answer of a conscience cleansed from sin, and to one another by mutual love. Bp. Horne. 79.—the shadow of death,] Meaning, in a spiritual sense, a state of ignorance and sin, under the want of light and grace; the state of mankind, till Christ imparted to them salvation and light, Dr. Hammond. 80.—waxed strong in spirit,] Advanced in spiritual as well as natural accomplishments. Dean Stanhope. — was in the deserts] In the desert, apart from the world, and under the tuition of Heaven, St. John was instructed in the principles of Divine wisdom, initiated into the mystery of a holy life, and perfected in the discipline of selfdenial. Bp. Horse. It is worthy of observation, that we have, for the proof of the very important doctrine of the miraculous conception, the express testimony of two out of the four Evangelists; of St. Matthew, whose Gospel was published in Judea within a few years of our Lord's ascension; and of St. Luke, whose narrative was composed, as may be collected from the author's short preface, to correct what was erroneous in some pretended histories of our Saviour's life, which had been antecedently published. It is very remarkable, that the fact of the miraculous conception should be found in the first of the four Gospels; written at a time when many of the near relations of the Holy Family must have been living, by whom the story, had it been false, would have been easily confuted; that it should be found again in St. Luke's Gospel, written for the peculiar use of the converted Gentiles, and for the express purpose of furnishing a summary of authentick facts, and of suppressing spurious narrations. It seems to have been ordered by some peculiar providence of God, that the two great branches of the primitive Church, the Hebrew congregations, for whom St. Matthew wrote, and the Greek congregations, for whom St. Luke wrote, should find an express record of the miraculous conception, each in their proper Gospel. Bp. Horsley. Chap. II. ver. 1. — that all the world should be taxed.] That all persons in the Roman empire should have their names and conditions of life set down in court rolls, according to their families. The Roman empire was proudly called "the world;" and Augustus the emperor ordered the people to be registered, as is here stated, probably for the purpose of knowing what taxes he might raise. Bp. Mann, Drs. Campbell and Hammond. Chap. III. ver. 1.—of Tiberius Cesar.] The Roman emperor, who succeeded Cesar Augustus, chap. ii. 1, in whose reign our Saviour was born. — Herod being tetrarch — and — Philip] See notes at Matt. ii. 1; xiv. 1. — Iturea — Trachonitis, — Abilene.] See the position of these countries laid down in the map of Judea adapted to the time of our Saviour. 2. — was first made when Cyrenius &c.] A difficulty has arisen respecting these words, from the circumstance of its appearing from other historical records, that Cyrenius was not made governor of Syria till ten or twelve years after the birth of Christ; and that at the beginning of his government an assessment was made in Judea. In order to meet this difficulty, it is to be stated that the words in the original admit of being 2. Annas and Caiaphas being the high priests.] By the law of Moses, there was only one high priest among the Jews, whose office continued for life; but, since the conquest of Judea by the Romans, it appears that they appointed the high priest at their pleasure. It has been the subject of very considerable discussion, in what sense Annas and Caiaphas are here both called high priests. Annas, (who was the father in law of Caiaphas, John xviii. 13,) it appears from Josephus, had exercised the office during eleven years, but had been deposed by the Roman governor before the time here spoken of by St. Luke; and it is expressly stated that Caiaphas was the actual high priest at the time when our Saviour was crucified. See Matt. xxvi. 57; John xi. 49; xviii. 13. It has been variously conjectured that Annas is here called high priest together with Caiaphas, either because, having been deposed from the office by a heathen governor, he was still considered as high priest by the Jews; or because he was at this time the Sagan or deputy of the high priest; or, lastly, because he was the Nasi or chief of the Sanhedrim, thence called at Acts xxiii. 5, "ruler of thy people." Drs. Hammond and Whitby, Bp. Pearce. The truth is, there is an indeterminateness in the use of the title of high priest in the Gospels; sometimes it 3. — every one into his own city.] By the wary policy of the Romans, to prevent insurrections, and to expedite the business, all were required to repair to their own cities. Even in Italy, the consular edict commanded the Latin citizens not to be enrolled at Rome, but all in their own cities. And this precaution was still more necessary in turbulent provinces, like Judea and Galilee. Dr. Hales. 3. And he came &c.] For further notes on St. John's preaching and baptism, see Matt. iii. — into all the country about Jordan.] The towns on the banks of it, as Bethabara and Enon, John i. 28; iii. 23. 4. — unto the city of David.] How admirable was the providence of God, in so ordering the course of events, that this enrolment should take place at the very time of the birth of our Saviour, and that thus the prophecy of Micah (chap. v. 2.) respecting his being born at Bethlehem, should be fulfilled. Dr. Whitby. Thus did "the fierceness of man turn to the praise of God," and to the fulfilment of prophecy, that Christ should be born at Bethlehem, so far from His mother's residence. Dr. Hales. 5. Every valley &c.] It is observable that St. Luke, who wrote his Gospel for the instruction of the Gentile converts, quotes here no less than three verses out of Isaiah; whereas the other Evangelists, St. Matthew and St. Mark, (Matt. iii. 3; Mark i. 3,) quote only the first of them. But it was necessary for St. Luke's purpose that he should thus extend the quotation, in order to assure the Gentiles, for whom he wrote, that they were destined to be partakers of the privileges of the Gospel, and to "see the salvation of God." Dr. H. Owen. 6. And all flesh shall see &c.] These words are cited from Iasi. iii. 10, in which chapter the ancient Jews allow that the Prophet is speaking of the Messiah. Dr. Whitby. 7. — in a manger;] The word in the original seems to mean, not literally what we call a manger, but a stable, or place where cattle stand. Dr. Hammond. The Eastern people have no mangers for their horses, such as we have in England; but in their stables they have stone troughs, in which they lay their fodder. Dr. Russell. How can we sufficiently wonder at the humility of the Son of God! He, for whom heaven is too narrow, Before the Account called Anno Domini the 6th Year. 6 John 7. 42. An angel relateth it to the shepherds. Before the Account called Anne Dominic the 8th Year. Or, the nightmatter. field, keeping || watch over their flock by night. 7. — to the multitude &c.] St. Matthew, at chap. iii. 7, states that what St. John here said, to ver. 10, was addressed to the Pharisees and Sadducees. It was spoken probably to them mixed with the multitude, and it was directed principally to them. Dr. Whitby. 10. — saying, What shall we do then? With fear and trembling they applied to him with this question. The discourse they had heard occasioned great searchings in their hearts. They found all the vain opinions and pre- Anno DOMINI 26. c Matt. 3. 7. 9.—the glory of the Lord] Such a glorious splendour as was wont to represent the presence of God. Dr. Whitby. The same glorious light which attended the Divine Presence on several solemn occasions; which conducted the Israelites through the wilderness; which shone round about our Lord when he was transfigured; and which struck St. Paul to the earth at his conversion. Bp. Mann. 10.—good tidings of great joy, &c.] The good tidings thus brought by the angel were of importance most universal and unlimited, reaching through all successions of time, and all extensions of place, filling all ages and all regions of the world with matter and with obligation of joy. In these tidings we are all concerned, and it is our duty to listen to them with reverent attention, seriously to weigh the purport of them, and diligently to contemplate the reasons of that great joy which should be effectually produced in us by them, as their proper and due result. Dr. I. Barrow. 13.—a multitude of the heavenly host praising God.] If the heavenly host so glorified God for the birth of the Redeemer of the world, what cause have men to adore the infinite love and mercy thus displayed towards them! It was for them that God gave His only begotten Son: He gave Him not for the angels, who therefore have no advantage from it, except that in this glorious event, as in a mirror, they behold this infinite love of God. How much more then should we rejoice that Almighty God hath borne such love to us; that He hath so loved us, His sinful creatures on earth, that He gave for our salvation His only begotten Son! Bp. Beveridge. No less than a whole chorus of angels are worthy to sing the hymn of "Glory to God" for the incarnation of His Son. What joy is enough for us whose nature He took, and whom He came to restore to salvation. If we had the tongues of angels, we could not raise this note high enough to the praise of our glorious Redeemer. Bp. Hall. 14. Glory to God &c.] Great glory and honour be unto God in heaven, and great peace and happiness to man on earth, since, by the mercy of God, a Saviour is now sent unto them, by whom they may be instructed both to preserve peace among themselves, and to obtain reconciliation with God. Dr. S. Clarke. Glory to God for this gracious dispensation of Divine love or goodwill to mankind; in which God's mercy and His truth or justice met together in unison by the all-sufficient atonement of Christ, "becoming flesh" to die for our sakes, and in our stead; a mystery worthy to be celebrated by the tongues of angels and men, in and throughout the universe. Dr. Hales. —on earth peace.] It is worthy of observation, that this mode of celebrating the birth of our Redeemer was most remarkably adapted to the character of the Messiah, and the nature of the commission with which He was charged. The Friend and Saviour of mankind was introduced into the world with declarations of universal peace and goodwill. And in this the angels only speak the constant language of Scripture in describing the Messiah. They speak of Him in a manner in which He loves to speak of Himself, in which the Prophets spake of Him before, and the Apostles after Him. See, among many other passages, John xvi. 33; Isa. ix. 6, 7; Rom. xiv. 17. Bp. Porteus. Our blessed Lord brought "peace on earth," not only in a spiritual sense, by reconciling man to his offended Maker, and thus imparting to him true content and peace and satisfaction of mind, but also in a temporal sense. That benevolence of disposition, and gentleness of behaviour, which He so constantly and so warmly recommended, both by His doctrine and by His example, were entirely calculated to promote the peace and harmony of mankind, and to knit them together in one common bond of love and affection. If over peace was made visible in outward form, it was in the person of our blessed Lord. His whole life and conversation was one uniform representation of it, insomuch that it might, even in this sense, be affirmed of Him, that "of His peace there was no end." Bp. Porteus. Christ is circumcised. Simeon's prophecy concerning Christ. Before the Account called Anno Domini the 8th Year. Before the Account called Anno Domini the fourth Year. b Gen. 17. 12. c Matt. 1. 21. d Exod. 18. 2. Numb. 18. 18. 20. — glorifying and praising God &c.] Full of gratitude to God, and rejoicing at the exact agreement which they found between what the angel had told them, and what themselves had seen. Dean Stanhope. 21. — for the circumcising of the child.] It was necessary that Jesus should be circumcised, that He might be "made under the law," to fulfil the promise of the Messiah, and "to redeem them that were under the law," Gal. iv. 4, 5. Dr. Whitby. 22. — when the days of her purification] That is, on the fortieth day after her delivery. See Lev. xii. 2, 4. — they brought him — to present him to the Lord.] The blessed Virgin had received a greater favour than ever was received by the daughters of Adam; and knowing from whence, and for whose glory she had received it, she returns the holy Jesus as a gift to God again; for she had nothing, the world had nothing, so precious as Himself, of which to make an oblation. Never was there before an act of adoration proportionable to the honour and majesty of the great God. But now there was; and it was made at the presentation of the child Jesus in the temple. Bp. Jer. Taylor. We should ever bear in mind that He who was thus offered in the temple, afterwards offered, and still continues to present Himself, to appear in the presence of God for us. He it is, whose infinite merits, whose prevailing satisfaction, the Church in her prayers presents daily to God, and through whom alone ourselves and all our oblations are accepted in the heavenly places. Bp. Horne. 24. — a pair of turtledoves.] This was the offering appointed for the poor; those who could afford the expense were to offer a lamb, Levit. xii. 8. Our Lord was born of poor parents, and was poor on earth, that He might advance the poor to the riches of His kingdom, and in the meantime render their condition here supportable, at least, if not pleasing, when they reflected that their Saviour was once as poor as they. Bp. Horne. 25. — waiting for the consolation of Israel.] Expecting the Messiah to appear about that time, who was to be the consolation, because the redemption, of Israel. Bp. Pearce. Simeon looked forward, while he lived on earth, to the life of heaven, and desired nothing more of the Lord, A pair of turtledoves, or two young pigeons. 27. — came by the Spirit] By the guidance and direction of the Spirit. Dr. Hammond. — to do for him after the custom] In acknowledgment that God is the author and proprietor of life, and probably, likewise, in memory of the destruction of the firstborn in Egypt; the law required an offering to be made for the firstborn, Exod. xiii. 12, &c. In obedience to this law, Christ was presented in the temple. Bp. Mann. 29. Lord, now lettest thou &c.] Simeon truly departed in peace; for never from the creation was a more glorious event than the birth of the Son of God and the Redeemer of mankind. Well might he be content to close his eyes after having seen this salvation of God. Dr. Jorlin. God had performed His promise, had shewn him the Messiah, and filled his heart with joy, and made his old age honourable. Simeon had now gazed upon the Sun, and thenceforth became blind to the beauties of this lower world. Earth had no further charms for him; he desired to depart. Thus will it be with the just and devout Christian, whose heart is set upon the Lord's Christ, and the consolation of Israel; who is led by the Spirit into the temple, there to find, to behold, to embrace Him, by faith, in His holy ordinances. Bp. Horne. This song of Simeon, called the Nunc Dimittis, from the words with which it begins in the Latin service, is appointed by our Church to be recited after the second lesson at evening service. The occasion of Simeon's uttering it was his meeting Christ in the temple, when He came to be there presented; at which time God fulfilled His promise to him, that he should not die till he had seen the Lord's Christ; and it is most proper to be used by us, who cannot indeed behold our Lord with our bodily eyes as Simeon did, but still may have Him daily presented to the eyes of our faith, in the writings of the Apostles. This hymn has been used in the services of all churches, Greek, Roman, and Reformed, and was formerly very frequently sung by saints and martyrs, before their deaths. Wheatley. Before the Account called Anno Domini the fourth Year. Anna's prophecy concerning Christ. Before the Account called Anno Domini the fourth Year. I feel. S. 14. Rom. 9. 22. 30.—thy salvation.] Salvation here means a Saviour: I have seen Him whom Thou hast sent, the Redeemer, who is to be the author of salvation: meaning, of a deliverance from the burden of the law, and the impositions of false teachers; from ignorance and error, from sin and Satan, from death and the grave. Dr. Jortin. 31, 32. Which thou hast prepared &c.] Whom Thou hast sent into the world to be the great Deliverer and Saviour of mankind, both of Jews and Gentiles; of the Jews, whom He will more immediately honour with His presence and conversation; and of the Gentiles, whom He will convert by the efficacious spreading of His doctrine, from the darkness of ignorance, error, and superstition, to the knowledge and worship of the true God. Dr. S. Clarke. 34, 35.—Behold, this child is set &c.] Behold, this Child is set for the fall of many through infidelity, and for the rising up of many in Israel through faith in Him, and for a sign that shall be spoken against by the Scribes and Pharisees, and rulers of the people, who will blaspheme His person, contradict His doctrine, and set Him up as their mark to shoot at; (yea, a sword of affliction shall pierce through thy own soul also.) And this opposition to the Messiah God in His wisdom will permit, that the inward tempers and dispositions of many may be revealed. Dr. Whitby. Simeon here foretells the ill usage which Christ should receive, and the sufferings which He should endure, in His own person, and in that of His friends and followers. He was set for a sign that should be spoken against; He should be exposed to contradiction and reproach, to censure and calumny, to malice and cruelty. For, though the design for which He came into the world was, that the world by Him might be saved; and though He did actually save multitudes, and cause them to rise, yet was He the innocent occasion that many should fall, should be scandalized at His person and doctrine, and prefer darkness to light, and sin to righteousness, unbelief to faith, and obstinacy to repentance. Dr. Jortin. 35. (Yea, a sword shall pierce through &c.] Some have inferred from this text, that the mother of our Lord suffered martyrdom and perished with the sword: but the sentence probably alludes to excessive grief, which pierces like a sword, and which she especially endured when she stood by the cross and beheld her dying Son. Dr. Jortin. 36.—with an husband seven years] She had lived seven years in a married state, and had been a widow so long that she was now eighty-four years old. Bp. Pearce. 37.—which departed not from the temple.] Who continually attended the service of the temple with great devotion, fasting constantly at the accustomed season, and never failing to be present, early or late, at the time of prayer. Dr. S. Clarke. 38.—and spake of him to all them &c.] Declared Him to be the Messiah, and spake of Him to many then in Jerusalem, who were pious and devout persons, prepared for the acknowledgment of the truth, and expectors of the kingdom of the Messiah. Dr. S. Clarke. On this history of Anna we may observe that a life regularly and uniformly conducted, according to the discipline of religion and the ordinances of the Church, attracts the notice of heaven, and is thought worthy of being recorded by the Spirit of truth; that the returns of prayer and the blessings of piety, though not perhaps vouchsafed at the time we expect them, yet at the last will come and crown all our wishes with a sight of the Redeemer, and a participation of His joy. From this example of Anna we are taught what returns we should make to heaven for the knowledge of salvation communicated to us: we should glorify God and edify our neighbour, hoping at the end of our days to behold in the true temple the Lord's Christ, the consolation of Israel, the light and the glory of the Church universal. Bp. Horne. 41. Now his parents went to Jerusalem &c.] His parents diligently observed that law which expressly required the attendance of all the males at Jerusalem, to celebrate every year the three solemn festivals, of which the passover was one. See Exod. xxiii. 15, 17; Levit. xxiii; Deut. xvi. On which occasions the females, though not commanded, frequently attended; as did also the children, when capable of understanding the intent of those festivals. Dean Stanhope. 42. And when he was twelve years &c.] Mary and Christ questioneth with the doctors. He is obedient to his parents. Anno DOMINI 3. 43.—fulfilled the days.] The eight days, the day of the passover feast, and the seven following days of unleavened bread. Bp. Pearce. 44.—in the company.] The company must have been very great, as the males from every part of the country were required to appear at Jerusalem at the three great festivals. Bp. Mann. They were accustomed, on these occasions, for their greater security against robbers on the road, to travel in large companies, carrying necessaries with them, and tents for their lodging by night. This account of their manner of travelling furnishes a ready answer to the question, How could Joseph and Mary make a day's journey without discovering before night that Jesus was not in the company? In the daytime, we may reasonably suppose that the travellers would, as occasion or inclination led them, mingle with different parties of their friends or acquaintance; but that, in the evening, when they were about to encamp, every one would join the family to which he belonged. As Jesus did not appear, when it was growing late, they first sought Him where it was most probable He would be found, amongst His relations and acquaintance; and not finding Him, they returned to Jerusalem. Dr. Campbell. 46.—sitting in the midst of the doctors.] It was both lawful and customary for the disciples, or any who were present, publicly to enquire either of the doctor who was then reading, or indeed of all who were assembled in the synagogue, respecting any doubtful matter, in which he was not well satisfied. Dr. Lightfoot. 49.—wist ye not] Did ye not know, or consider? Bp. Mann. —about my Father's business?] The words in the original admit of being translated, "in My Father's house," meaning, in the temple, the house of God, My proper home. Drs. Hammond and Whidby. He answers, Why should you be solicitous about Me? Where should I rather be, than in My Father's temple, and about the business for which I was sent by Him into the world? Dr. S. Clarke. 51.—and was subject unto them.] What a pattern has our Saviour set in this to all children, of humility, and submission, and reverence to their parents! How indispensable does it represent the dutifulness of children in general; how inexcusable their stubbornness and disobedience, when He, who was God as well as man, thought it became Him to submit to parental government, and in all His deportment was full of respect to them, whose Son He was in one capacity, while in another He was their Father, their Lord, their King, their Creator! How sacred must be the obligation of duty towards a natural parent, when even the name and character alone is deserving of respect, though the relation be wanting! for such our Lord has proved it, by that obedience paid, not to her only, of whose substance He was made flesh, but likewise to him who was no otherwise His father, than by reputation and acceptance. And most wisely did the inspired writer insert this passage in the history of our meek Redeemer's life, as a singular ornament and grace to it; an early but remarkable instance of His marvellous condescension, and such a motive to profound reverence and humble duty to parents, as no laboured arguments can supply. Dean Stanhope. 52.—increased in wisdom and stature.] Grew to maturity of judgment in the faculties of His mind, as in The preaching and baptism of John. Anno DOMINI 26. # CHAP. III. — neither accuse any falsely; ] From the advice here given to the Roman soldiers and publicans, we learn what crimes of violence and extortion were usually committed by them: and it may be well for those who live in other times and countries, to compare their own condition with that of the Jews, who were exposed to all this injustice and wickedness, in order that they may fully know the value of an equal and just government, where the military power is subject to the law of the land, and is employed not for oppression, but for protection and security. Bp. Mann. was the son of Heli, &c.] It is seen that the genealogy of our Saviour, here given by St. Luke, is entirely different, as far as David, from that given by St. Matthew, chap. i. Among the various methods of explaining this, which have been proposed, the most probable is, that whereas St. Matthew traced the genealogy through Joseph the husband of His mother, so St. Luke here traces it through Mary His mother. It is certain that Heli was not the natural father of Joseph, for St. Matthew expressly tells us, that "Jacob begat Joseph." it is therefore inferred that Heli was the father of Mary, and only father in law of Joseph. But it was never usual with the Jews to mention the names of females in their genealogies; on this account, Mary is not mentioned here by St. Luke, but is only intimated or included, when the line is commenced from her father Heli. The true purport of this genealogy becomes more evident, if we consider, as seems to be intended, the word Jesus to be understood at every step. Thus it is to be supplied, Jesus, as was supposed, the son of Joseph, Jesus the son of Heli, Jesus the son of Matthat, &c.—Jesus the son of Seth, Jesus the son of Adam, Jesus the son of God. A style of genealogy precisely similar to this is used by Moses at Gen. xxxvi. 2, "Aholibamah the daughter of Anah, the daughter of Zibeon," &c. where, as Anah is the name of a man, the meaning must be "Aholibamah the daughter of Anah, Aholibamah the daughter of Zibeon," &c. Thus it appears that St. Luke, composing his Gospel for the use of the Gentiles, and intending to prove that Christ was the seed of the woman, necessarily reckons by the line of His mother, Mary the daughter of Heli. St. Matthew, on the other hand, intending to deduce His legal descent from David and Abraham, reckons by the line of Joseph the espoused husband of Mary, through whom the legal descent was to be carried. Dr. Lightfoot. — (as was supposed) For Jesus was not really the son of Joseph, as St. Luke had before explained in his account of the miraculous conception. Dr. Campbell. 11. — let him impart &c.] That is, be merciful, kind and charitable to the needy and distressed. Bp. Mann. The Baptist here calls the Jews from a dependence on outward ceremonies to the practice of real virtues, of which the chief is mutual benevolence and charity. Dr. Lightfoot. In his answer, he enjoins not legal but evangelical sacrifices; exhorting his converts to shew the sincerity of their conversion by loving their neighbours, and relieving their necessities, as God had loved and relieved them. Bp. Horne. 13. — Exact no more &c.] Be not unjust or vexatious in the exercise of your office: take no more tribute or custom than is due by law. Bp. Mann. A wise preacher, like St. John, should distinguish the abuses of any state or condition of life from the condition itself; he should be so far from disturbing either the peace of private consciences, or the publick repose, by condemning necessary employments, that he ought carefully to promote both, by contenting himself with only retrenching the disorders and injustice of those who exercise them. To be exact in not permitting any abuses in employments of this nature, is to serve the state; and those loose casuists, who allow and authorize them, are pernicious to governments, by rendering these employments odious to the people, and thereby giving occasion for discontents. Bp. Horne. — Do violence to no man.] St. John, here regulating the conduct of military persons, shews that no condition is excluded from salvation. The business of war is not of itself unlawful, since there have been soldiers, who have not only been good Christians, but even great saints and generous martyrs. If all war had been contrary to the Gospel, St. John would not have allowed those who presented themselves before him to continue 19, 20. But Herod the tetrarch.] This imprisonment of St. John happened some time after his beginning to preach repentance and to baptize; but St. Luke introduces the subject here, because he was speaking about St. John. Thus these two verses occur in a parenthesis, and the sense of ver. 18 is to be connected with that of ver. 21. Bp. Pearce. 21. — Jesus also being baptized.] He who knew no sin, but was to take away the sins of all other men, presented Himself in the crowd of sinners, as one of them, and solicited the " baptism of repentance;" not that water might sanctify Him, but that He might " sanctify water to the mystical washing away of sin." Bp. Horne. 22. — in a bodily shape] With a bodily appearance. It is not meant that the shape was like that of a dove, but that the light or glory, by which the Holy Spirit manifested Himself, had a bodily appearance, and descended upon Jesus, in the same manner as a dove descends to the earth. Dr. Whitby, Bp. Pearce. 23. — began to be about &c.] This expression does not necessarily imply that He was entering on His thirtieth year, but that He was about thirty years old. Bp. Pearce, Dr. Hammond. The Jewish priests were required to be thirty years old, before they were allowed to officiate in their ministry. Bp. Pearce. — being (as was supposed) the son of Joseph, which Anno DOMINI 26. A. D. 30. A. D. 27. The age, and genealogy of Christ from Joseph upwards. Anno DOMINI 27. 38.—which was the son of Adam,] St. Matthew had contented himself with shewing Jesus to be the son of Abraham, from whom the Scriptures had taught the Jews to expect that the Messiah would spring. St. Luke, on the contrary, traces this lineage up to Adam; and thus signifies, among other important truths, that He is the seed of the woman promised to our first parents, as the common Saviour of them and of all their posterity, without distinction of Greek or Jew, bond or free; and that, "as in Adam all die, even so in Christ shall all be made alive." Dr. Townson. Anno DOMINI 26. Chap. IV. ver. 1.—full of the Holy Ghost—was led by the Spirit] He retired into the wilderness, by the direction of the Spirit of God, which dwelt in Him fully and beyond measure. Dr. S. Clarke. "Being full of the Holy Ghost," which came upon Him at His baptism. We here see the power of baptism and the blessings annexed to it, to which all are entitled who partake in the baptism of Christ. He was only born and baptized for our sakes, who, through faith, are heirs together with Him of the promises of God. Bp. Sherlock. On our Lord's temptation, see further notes at Matt. iv. 1—11. — to heal the brokenhearted.] The brokenhearted are sinners, not hardened in their sins, but desponding under a sense of guilt, without hope of expiation. These broken hearts the Redeemer healed, by making atonement for them, and by declaring the means and the terms of salvation. "The captives" are they who were in bondage to the law of sin, domineering in their members, and overpowering reason and conscience. Bp. Horsley. We, who have no such prejudices and passions as the Jews had to mislead our judgment, know that our Lord most completely verified the words of the prophet, both in their literal and their spiritual meaning. He preached the Gospel to the poor in fortune, the poor in spirit, and the poor in religious knowledge. He healed the brokenhearted; He raised and comforted those that were oppressed with calamity, disease, and sin. He gave sight also to the blind; He removed the film from the mental as well as the corporeal eye; and to those that sat in darkness He disclosed at once the cheerful light of day, and the still more glorious light of Divine truth. To the captives, to them that were bruised, He preached deliverance: He preached a doctrine, which not only released from spiritual bondage those that had been led captive by their sins, but so softened and subdued the most ferocious minds, and diffused throughout the earth such a spirit of mildness, gentleness, mercy, and humanity, that the heavy chains of personal slavery were gradually broken in most parts of the Christian world; and they, that had been for so many ages bruised by the cruel and oppressive hand of Pagan masters, were at length set free. Bp. Portens. — recovering of sight to the blind.] In the Hebrew it is written, "And freedom to those bound in prison." The Greek version renders it as in this passage of the Gospel. The two renderings are closely connected, both conveying the idea of extreme misery; for in the East it was the custom to put out the eyes of prisoners, as of Samson, Judg. xvi. 21; and Zedekiah, 2 Kings xxv. 7. Dr. Lightfoot. — are bruised.] Meaning the Jews, bruised in their consciences by the galling fetters of a religion of external ordinances, whom our Lord released by the promulgation of His perfect law of liberty. Bp. Horsley. —and sat down.] The Jewish doctors, to shew their reverence for the Scriptures, always stood while they read them; but when they taught the people they sat down. See Matt. xxiii. 2. Thus we here find our Lord sitting down in the synagogue to preach, after He had read the passage in the Prophet, which he made the subject of His discourse. The custom of preaching from a text of Scripture, which now prevails throughout all the Christian churches, seems to have derived its origin from the authority of this example. Dr. Macknight. 2. Being forty days tempted &c.] Perhaps, during the course of these forty days, Satan tempted Him invisibly, by presenting evil suggestions to His mind; and, after these failed in their effect, the tempter came to Him in an apparent visible form. Drs. Lightfoot and Whitby. Thus, for the space of forty days, was our Lord exposed to the art and cunning of the tempter, sifted in every part, exposed to the horrors of the desert, the necessities of hunger! But neither the necessities of hunger, nor the horrors of darkness, nor the forty days' temptation, could move Him from His steadfast confidence and trust in God. And who was it that was exposed to these cruel trials and temptations? Was it not He whom God, but just before, had, by a voice from heaven, declared to be "His beloved Son." And can we still think that our temptations are any sign that God has forsaken us, that He has at once withdrawn His Spirit and His love from us? Can we think the continuance of our temptations any just ground for despair, when Christ Himself was tempted forty days? Do then any amongst us complain that our life is full of anxious care and trouble, that every day brings its trial with it, and every night its temptation? Do we 5. — nevertheless at thy word &c.] They were not discouraged by the weariness of a whole night's fruitless labour, but willingly renewed their toil at the in- Anno DOMINI 31. 13.—departed from him for a season.] A short time before our Saviour's crucifixion, Satan renewed his attempts upon Him; for he entered into Judas, and put it into his heart to betray Him, chap. xxii. 3; and when Jesus said, at John xiv. 30, "the prince of this world cometh," He seems to have meant that the devil was then about to tempt Him, by laying sufferings upon Him. Bp. Pearce. If this enemy of the human race omitted no opportunities of tempting Christ, what strong reason have we to believe that he will omit no convenient season for tempting us! Dr. Whitby. From what is here recorded, that the devil departed from Him for a season only, we should observe, that, though at the first entrance into the course of a religious life, the greatest difficulties and temptations are generally to be expected; and, when once those are clearly overcome, the ways of virtue usually become pleasant; yet men ought never to look upon themselves as secure from the returns of temptation; for the evil one may again assault them under different forms and temptations, perhaps even assailing them by the very security which they possess. Wherefore "we ought to give the more earnest heed, lest at any time we should slip." Dr. S. Clarke. Christ beginneth to preach. Anno DOMINI 30. 14. — in the power of the Spirit.] Under the powerful guidance of the Holy Spirit. Dr. S. Clarke. 15. — being glorified of all.] Such was the excellency of the doctrine which He taught, and such the greatness of the works by which He confirmed it, that all men were struck with admiration, and looked upon Him as an extraordinary Prophet. Dr. S. Clarke. 16. — and stood up for to read.] It was customary, when any grave person went to the synagogue, to invite him to read a portion of Scripture and expound it. See Acts xiii. 18. Bp. Mamm. A part of the synagogue service was the expounding of the Scriptures, and preaching them to the people. The first was performed at the time when they were read, and the other, after the reading both of the Law and the Prophets was concluded. On this occasion, Christ was called out as a member of the synagogue at Nazareth, His own city, to read the section or lesson out of the Prophets appointed for that day; and, when He had stood up and read it, He sat down and expounded it, ver. 20. Dean Prideaux. 17. — opened the book.] Literally, "unrolled the book;" as the books of that day consisted of pieces of parchment rolled up. Dr. Hammond. See note at Isai. viii. 1. It seems that each book of Scripture was in a separate roll, as it is stated in the next verse that they gave Him "the book of the Prophet Esaias." Bp. Pearce. 18. — to the poor.] See note at Matt. xi. 5. That in the exposition of these prophecies the figurative sense of the expression is not to exclude the literal, is evident from this consideration, that the discoveries of the Christian revelation are in fact emphatically glad tidings to the poor, in the literal acceptation of the word, to those who are destitute of worldly riches. To those, who from their present condition might be likely to think themselves forsaken of their Maker, to doubt whether they existed for any other purpose than to minister to the superfluous enjoyments of the higher ranks of society, by the severity of their own toil; to persons in this low condition, and under these gloomy apprehensions, was it not glad tidings to be told that they had a hope, beyond the infidel's expectation, of a perpetual cessation of sorrow in the grave?—hope of a day, when all shall rise, to meet before the common Lord, high and low, rich and poor, one with another;—when, without regard to the distinctions of this transitory life, each man shall receive his proper portion of honour or shame, enjoyment or misery, according to the degree of his moral and religious worth!—that he, whose humble station excluded him, in this life, from the society and the pleasures of the great, (now fallen from their greatness,) shall become the companion and the fellow of angels and of glorified saints! shall stand for ever in the presence of his Redeemer and his God, he found the place where it was written, 19. To preach the acceptable year &c.] Alluding literally to the year of jubilee, when liberty was proclaimed throughout the land to all the inhabitants, Lev. xxv. 8, &c. debts being remitted, possessions restored, and slaves set free; which was typical of the spiritual redemption to be effected by Christ, and which the Jews themselves understood in that light. Dr. Whitby. 20. — to the minister.] To the person whose office is Anno DOMINI 31. c Ibid. 61. 2. The people of Nazareth admire Christ's gracious words. Anso DOMINI 51. sat down. And the eyes of all them that were in the synagogue were fastened on him. 21. And he began to say &c.] That is, He began by saying what is here expressed: this being but the preface to "the gracious words," (ver. 22,) by which He explained and applied that passage of the Prophet. Bp. Mann. —This day—fulfilled in your ears.] "This day," with reference to the whole time of our Lord's appearance in the flesh, or at least to the whole season of His publick ministry. "Your ears," addressed to all the inhabitants of Judea and Galilee, who then heard His doctrines and saw His miracles. Our Lord affirms, that, in His works, and in His daily preaching, His countrymen might discern the full completion of this prophetick text, inasmuch as He was the Persou on whom the Spirit of Jehovah rested, whom Jehovah had anointed "to preach the gospel to the poor," &c. Bp. Horsley. 22. —and wondered at the gracious words &c.] Were amazed at the power and wisdom with which Jesus spake, and wondered whence He obtained such excellencies; but, because they knew He was Joseph's reputed son, one brought up in an ordinary condition, they did not believe on Him. Dr. Hammond. 23. And he said unto them, &c.] Jesus therefore said unto them, I know ye are prejudiced against Me; and, though ye are convinced in your own consciences of the goodness and excellency of My doctrine, yet ye will pretend ye cannot believe Me, unless I work more miracles to satisfy your curiosity; and ye will say to Elias sent, save unto Sarepta, a city of Sidon, unto a woman that was a widow. 24. —No prophet is accepted &c.] His meaning is, Though I should work more miracles among you, yet would you not believe Me: for, so long as ye will judge of things by outward and temporal considerations, no conviction can be strong enough to conquer your unreasonable prejudices. Dr. S. Clarke. 25. —many widows were in Israel &c.] These instances are quoted by our Lord, in order to prove that they who are nearest to the means of grace, and opportunities of conviction, are often least inclined to profit by them; on which account they are justly granted to others of a more humble and teachable disposition. The application to the people of Nazareth was so obvious and undeniable, that "they were filled with wrath," (ver. 28,) and prepared to destroy Him whom, just before, they had regarded with admiration; by which they sufficiently discovered their own unworthiness. Bp. Mann. 27. —Elisens] The Greek mode of pronouncing Elisha. 28. —were filled with wrath.] When they heard Christ declaring them unworthy of those miracles which He had wrought at Capernaum, and plainly intimating by the instances He had just brought, that His Gospel should be chiefly received among the Gentiles. Dr. Whitby. 29. —the brow of the hill] They still shew this precipice at the distance of about half a league from the modern Nazareth, and even pretend to point out a stone at the brink of the precipice, as the very spot from which our Lord was to have been thrown. Dr. Wells. 30. —passing through the midst of them] Without being hurt by them. Dr. Hammond. 32. —for his word was with power.] He spake with authority, Matt. vii. 29; and added miracles also to confirm the truth of what He said. Dr. Hammond. See notes at Matt. vii. 28, 29. Christ casteth out a devil. S. LUKE. He teacheth the people out of Peter's ship. Anno DOMINI 31. Or, Avery. unclean devil, and cried out with a loud voice, 38. — into Simon's house.] Simon Peter's house: see Matt. viii. 14. 41. — rebuking them suffered them not to speak.] Commanded them to hold their peace, and not to declare who He was. Dr. S. Clarke. 42. — stayed him.] Used all means to prevail with Him. Dr. Hammond. 43. — I must preach &c.] Ye are intent, Jesus says to them, on the cures which ye see Me work, and desire to detain Me for the sake of these temporal advantages: but the business for which I am sent into the world, is, to preach the Gospel, and declare the will of God to men; and this I must do, in other cities as well as yours. Dr. S. Clarke. Chap. V. ver. 2. — but the fishermen were gone out of them, &c.] There are some minute differences between the account here given by St. Luke, and the accounts of the same transaction given by St. Matthew and St. Mark, Matt. iv. 18; Mark i. 16. But, in all passages of and the people sought him, and came unto him, and stayed him, that he should not depart from them. 6. — their net brake.] Their net was breaking; was so near it, that, without help, it would have been broken. Bp. Pearce. This was a draught which nothing could have caused but the commanding power of Him, who has all creatures at His disposal, and calls them together at such seasons and places as He sees fit. It was a significant emblem of the indefatigable industry and most amazing successes of these Apostles in after-times, when they became fishers of men. Dean Stanhope. 8. — I am a sinful man, O Lord.] And therefore unworthy of the presence of so Divine a Person as I perceive Thou art. Dr. Whitby. How strongly do these words express an awful acknowledgment of His Divine power and Person; a mixture of humility, surprise, and dread! Peter looked up first to the almighty Author of so signal a favour, and then reflected on himself, as altogether unworthy of it. All which behaviour seems to have proceeded from a notion so often inculcated by Moses, that "so man shall see God and live." Dean Stanhope. 10. — thou shalt catch men.] Thus our Saviour plainly gives him to understand what this miracle portended; that it was the figure of a richer and more plentiful prey; that he should be taken from that mean employment and exalted to one more high and honourable; that his net should enclose the minds of reasonable creatures, and bring them into captivity to the Gospel; that these should be caught, not to their destruction, but therefore caught, that they might live. O blessed captivity to the Gospel, which is the only instrument, the indispensable condition, of our happiness! Dean Stanhope. 12. — when he was in a certain city.] It was when He came down from the mount, Matt. viii. 1, and was about to enter into Capernaum. Dr. Whitby. See notes at Matt. viii. 2—4. 16. — withdrew himself—and prayed.] We should observe what a deep, fixed, and constant piety was displayed by Christ. Nor was He content to nourish such a feeling in His soul, but He thought fit, at sundry times, to draw it forth in actual prayer, to clothe it in words, to betake Himself to visible devotion, to retire to a mountain or wilderness for this express purpose. Let all who feel their hearts impregnated with religious fervour, remember this example; remember that this disposition of the heart ought to vent itself in actual prayer; let them not be either ashamed or afraid, nor suffer any person, or any thing, to keep them from this holy exercise. They will find the devout dispositions of their souls strengthened, gratified, confirmed. If any one should think that outward expressions of piety are superfluous, it is enough to answer, that our blessed Lord did not so think. He had all the fulness of devotion in His soul: nevertheless, He thought it not superfluous to utter and pronounce audible prayer to God; and not only so, but to retire and withdraw Himself from other engagements; nay, even from his most intimate and favoured companions, expressly for this purpose. Archdeacon Paley. 17. And it came to pass] This was at Capernaum, in the house where He used to sojourn, Matt. ix. 1; Mark ii. 1. Bp. Pearce. — and the power of the Lord was present to heal them.] That is, Jesus confirmed His doctrine, and proved His Divine power, before all these witnesses, by many signal miracles of healing. Dr. S. Clarke. 18. And, behold, &c.] For the remainder of this chapter, see further notes at Matt. ix. 2—17. N Christ healeth one sick of the palsy. The disciples excused from fasting. Anon DOMINI 21. in a bed a man which was taken with a palsy: and they sought means to bring him in, and to lay him before him. 20. — thy sins are forgiven thee, &c.] See notes at Matt. ix. 2, 5. 24. — the Son of man hath power — to forgive sins.] Our Lord was guilty of no blasphemy, when, either to this poor paralytick, or to that contrite woman, who washed His feet with her tears, He vouchsafed to pronounce these comfortable words, "Thy sins are forgiven." He was Himself vested with His Father's authority, was Himself God as well as man, the Maker and Governour of the world, John i. 3. Dr. Ogden. 27. — named Levi.] Called also Matthew, the Evangelist. See Matt. ix. 9. 30. — their Scribes and Pharisees] That is, the scribes or lawyers of the Jews, who inhabited that place. Dr. Hammond. 39. No man also having drunk &c.] These words of our Saviour are recorded by St. Luke only. His meaning is, that at the setting up of a new institution, nothing burdensome or unnecessary ought by any means to be imposed, but with the greatest gentleness and moderation, that men may by degrees be prevailed upon to Chap. VI. ver. 1. And it came to pass] For this chapter, see further notes at the passages of St. Matthew, pointed out in the margin. — the second sabbath after the first.] Considerable doubts have arisen respecting the meaning of the expression thus translated. In the original, it is literally "on the second-first sabbath." Perhaps the best supported opinion is that which supposes it to mean the sabbath day in the week of the passover. On the second day of the passover week took place the offering of the sheaf or of the firstfruits of harvest, Lev. xxii. 10—16: and from this day they reckoned seven sabbaths, or fifty days, to the feast of Pentecost. Hence "the second-first sabbath" is the first sabbath from this second day of the passover feast; and so the sabbaths were probably reckoned in succession till the feast of Pentecost. Drs. Lightfoot and Whitby, Lamy, Macknight. Chap. VII. ver. 2. And a certain centurion's servant, &c.] Respecting this transaction with the centurion, see notes at Matt. viii. 5-13. 3.- he sent unto him the elders of the Jews.] Meaning probably the elders of the synagogue, which the centurion had built (ver. 5.) at Capernaum. Bp. Pearce. It is stated by St. Matthew, chap. viii. 5, that the centurion came to Jesus: but it is a very usual and common form of expression, to represent a person as doing that himself which he does by means of others. See similar instances, Exod. xviii. 6; 1 Kings v. 7; Mark x. 35, compared with Matt. xx. 20. Dr. Whitby. 11.- a city called Nain;] Situated in Galilee, not far from mount Tabor. Dr. Wells. 12. — and continued all night in prayer to God.] Our Saviour seems to have passed this night in prayer, preparatory to the office which he was about to execute, of appointing His Apostles: and surely an important office it was, important to Him, important to His religion, important to the whole world. Here then we have an example given us, which we both can imitate and ought to imitate. Nothing of singular importance, nothing of extraordinary moment either to ourselves or others, ought to be resolved upon or undertaken, without prayer to God, without previous devotion. It is a natural operation of piety to carry the mind to God, whenever any thing presses and weighs upon it: they, who feel not this tendency, have reason to accuse and suspect themselves of a want of piety. Moreover, we have, as in this instance, the direct example for it of our Lord Himself; it may be added, we have the example and the practice of good men in all ages of the world. Archdeacon Paley. See notes on chap. v. 16, and Matt. xxvi. 39. 12.- carried out,] Carried out of the city. As all dead bodies were unclean by the law of the Jews, they were not permitted to bury their dead within their cities. 13. — and of them he chose twelve, &c.] See notes at Matt. x. 1, &c. Our Saviour, on entering on His ministry, chose for companions and disciples men who seem to have been in the main of an honest, sober, and inoffensive conversation, but who were of mean abilities and low stations, having neither worldly wisdom, nor eloquence, nor wealth, nor interest, nor friends amongst the great. And for this proceeding two reasons may be assigned: First, that the power of God might the more eminently appear in establishing a pure and holy religion by instruments so mean, and, as to all appearance, so utterly unqualified for the purpose. Secondly, That He might avoid giving any just offence to the civil government, and convince the publick that he was influenced by no temporal motives, and had no selfish ends to serve by the assistance of men who were few in number, and who could neither plead for Him nor fight for Him. Dr. Jortis. 14.- I say unto thee, Arise.] Here our Lord spake by that Divine power which He had over all things, animate and inanimate. Dr. Whitby. 15. — Simon called Zelotes.] See note at Matt. x. 4. N 2 Christ pronounceth blessings and woes. He teacheth to return good for evil. Anno DOMINI 31. 15.- And he delivered him to his mother.] As the miracles of our blessed Lord were generally works of mercy and compassion, so this was of that description in an eminent degree: as there are few, if any, instances which the Evangelists have represented in circumstances more fitted to move compassion. Here was a woman in a state of widowhood, a state friendless and forlorn, and frequently therefore mentioned in Scripture, as one which God receives under His special protection: the young man was her only son, no remnant being left, when he was gone, to mitigate or supply the loss; and at a time of life when, beginning to shew forth the promises of youth, he was about to repay his mother's past tenderness and trouble, by becoming the stay and support of her age and infirmities. Her quiver was empty, her arrows broken or spent, and she stood naked and childless, without any help or sanctuary, except in that kind and tender God, who is a never-failing friend to the unfriended. This complication of miseries the merciful Jesus saw, and felt, and relieved, by turning her tears into joy; and in an instant, by one commanding word, delivered the young man, both healthful and strong, to his mother. Dean Stanhope. 16.- That God hath visited his people.] That God hath now indeed sent His Messiah. See Luke i. 68. Dean Stanhope. 20.—ye poor.] In spirit. See note at Matt. v. 3. 21.—Blessed are ye that weep now: &c.] Blessed are ye who lament seriously your sins and follies, and endure patiently, on account of religion, the afflictions and troubles of this mortal state; for the time will come when the present scene of things will be changed, when your pious desires will be fully satisfied, and all your sorrows turned into joy. Dr. S. Clarke. 22.—shall separate you] Shall excommunicate you, or cut you off from being members of their synagogues. See note at John ix. 22. Bp. Pearce. —cast out your name as evil.] Your name as My disciples. The names which they bore of Nazarene and Christians were accounted names of reproach in the mouths of their enemies. See James ii. 7; Acts xxiv. 5; xviii. 6; 1 Pet. iv. 4. Bp. Pearce. 23.—in that day.] When these things come upon you. Dr. S. Clarke. See Matt. v. 12. 24.—woe unto you] Our Saviour speaks here, not in the character of a Judge, pronouncing sentence on the guilty, but in the character of a Prophet or Teacher, divinely enlightened as to the consequences of men's actions, and impelled by His zeal for their good to give them warning. Dr. Campbell. —woe unto you that are rich!] Who, having received your portion of good things in this life, live in voluptuousness, and place all your happiness in the enjoyments of the present world. So, in the next verse, "you that are full,—that laugh:" you who live in pleasure and jollity here, and never think of what is to come hereafter. Dr. S. Clarke. 26. Woe unto you, when all men shall speak well &c.] When, by propagating such doctrines as flatter and encourage men in their sins, ye gain the applause of the generality of men; for thus, in old time, false prophets and deceivers, who accommodated their doctrines to the lusts and passions of men, were more courted and better received than the true Prophets of God. Dr. S. Clarke. He says to them, If you falsely represent the nature of My religion, and countenance men in their wickedness, ye may gain their favour and good word, but ye will incur the displeasure of Almighty God. Bp. Mons. 30.—of him that taketh away thy goods &c. Of him, whose necessities oblige him to borrow thy goods, be not rigorous to exact them again. Dr. S. Clarke. 35.—hoping for nothing again.] That is, "Do good," not only to those from whom you expect a temporal recompense, but to those also who will never return The wisdom of doing the word. Censoriousness reproved. Anno DOMINI 31. • Matt. 7. 1. 36. Be ye therefore merciful, &c.] What degree and description of mercy is required of us by Christianity, is sufficiently explained by what is laid down here, and in the parallel passage of St. Matthew. It is that which does not restrain our affections and good offices to persons from whom we either have received, or reasonably may expect, the like: it is that which forgives our very enemies, forgives so as to love them, loves so as to do them good, liberally and cheerfully: it is that which conforms our practice to the example of that Father in heaven, who grudges not the daily returns of sun and rain, the blessings and conveniences of life, to those who daily provoke Him to anger, and forfeit all claim to those numberless benefits which are yet perpetually flowing from the fountain of all goodness. It is that mercy, in short, which renders us in this respect "perfect, even as our Father which is in heaven is perfect." Dean Stanhope. 38.—good measure,—and running over, &c.] That is, God will return the blessing upon you abundantly, and with great increase; for in what measure soever ye deal with others, in the same proportion will the Divine justice deal with you. Dr. S. Clarke. —your bosom.] The Arabs join together the two upper corners of their kyke, a garment like the plaid of the highlanders in Scotland, and, after having placed them first over one of their shoulders, they then fold the rest of it about their bodies: the outer fold serves them frequently instead of an apron, wherein they carry loaves, corn, &c. Hence the expressions frequent in Scripture, rendering "seven-fold into their bosom." Ps. lxxix. 19. "Good measure—shall men give into your bosom." Luke vi. 38. Dr. Shaw. 39.—Can the blind lead the blind? By this parable or proverb, our Lord takes occasion to teach His disciples the necessity of carefully attending to the true nature of His religion, in order that they may rightly instruct others in it, and may set an example in their own practice of all those virtues which it is their duty to inculcate. Bp. Mann. 40. The disciple is not above &c.] If any of these My commandments seem harsh to you, remember that I your Master have submitted to them before you. Dean Stanhope. 48.—and when the flood arose,] The rains in Judea being often extremely violent, and the country very hilly, considerable inundations frequently occur, which are dangerous to buildings that happen to be placed within their reach, by washing away the soil from under them, and thus occasioning their fall. Harmer, The centurion's singular faith. The widow's son raised. Anno DOMINI 21. Nain: 19 answereth John's messengers with the declaration of his miracles: 24 testifieth to the people what opinion he held of John: 30, inveigheth against the Jews, who with neither the manners of John nor of Jesus could be won: 36 and sheweth by occasion of Mary Magdalene, how he is a friend to sinners, not to maintain them in sins, but to forgive them their sins, upon their faith and repentance. NOW when he had ended all his sayings in the audience of the people, he entered into Capernaum. — in the city.] Probably Nain or Capernaum, the only cities which have been mentioned here. Dr. Whitby. — which was a sinner.] One who had lived in a sinful course. Dr. Hammond. She was a sinner, now she is not; her very appearing in our Lord's presence argues she is not. Had she continued in her evil courses she would not have endured the sight of Christ. Bp. Hall. 18. And the disciples of John &c.] For further notes on what follows, see Matt. xi. 3—19. 21. — And in the same hour he cured &c.] Thus the messengers themselves were eyewitnesses of His powers and gifts and mighty works; and to this evidence He refers them, and a more decisive or dignified answer could not possibly have been given. He neither says that He was, nor that He was not, the person they inquired after, but bids them take notice and tell John of what they saw, and draw their own conclusion from it. Archdeacon Foley. 29. And all the people that heard him, &c.] Our Saviour proceeds to say, All the common people that heard him, publicans and sinners, men of humble dispositions and sensible of the greatness of their sins, were convinced by his preaching, and brought to repentance; thankfully accepting that condition of pardon and mercy, which God graciously offered them, and being gladly baptized by John. Dr. S. Clarke. — justified God.] Approved the wisdom and justice of His counsel, in calling them by the Baptist to repentance. Dr. Whitby. 30. — rejected the counsel of God &c.] Neglected those gracious offers of mercy, which God made to them by him, and rejected his preaching. Dr. S. Clarke. It is observable, that, in rejecting the baptism of St. John, they are said to reject the counsel of God towards them; that is, His gracious design of calling them to Him by that repentance, which alone could exempt them from the wrath to come; and by that refusal declared they approved not of His counsel, as just and righteous. Dr. Whitby. 31. And the Lord said,] After He had ended the former discourse, He said further, as follows. Bp. Pearce. 36. — one of the Pharisees] Whose name was Simon, ver. 40. 37. And, behold, a woman &c.] A narrative, similar A woman anointeth the feet of Christ. Anno DOMINI 31. city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment, 38. — stood at his feet behind him] The Jews did not sit on chairs at their meals, but lay on their side on couches, their feet either resting on the couch, or hanging down a little beyond the edge of it; and in either of these positions, a person standing behind, and leaning a little forward, might easily handle them. See John xiii. 23. Bp. Mann. The expression in our translation, being accommodated to the modern custom of sitting at meals, instead of reclining or lying down, as did the ancients, is not very intelligible, because it is impossible that Jesus could have sat at meat, and that the woman could have stood at His feet behind Him. The account however is perfectly clear, from knowing the custom that then subsisted of reclining during meals with the feet drawn back on the couch. Fragments to Calmet. — to wash his feet with tears.] It was customary for the Jews to wash the feet after they had been walking, and before they went to their meals. They wore no stockings; and before they reclined on their couches, they put off their sandals or shoes which had no upper leather. Bp. Pearce. Together with shame and bashfulness arising from the consciousness of her former wickedness, this woman to pay, he frankly forgave them both. Tell me therefore, which of them will love him most? 39. — who and what manner of woman &c.] The Pharisee judged of her, according to the notions of his sect, not by her present humility and contrition, but by her past character. Dr. S. Clarke. 40. And Jesus answering said] The Pharisee had only spoken within himself; but Jesus answers him. Thus it is that, when we speak to our hearts, we speak to God who knoweth our hearts. He, who hears our thoughts, judges of them as if they were clothed with words. Bp. Hall. 43. — he, to whom he forgave most.] God is our creditor, our sins our debts; we are all debtors, but some more deeply than others. No man can pay his debt; remission alone can discharge it. God in mercy forgives as well the greatest as the least sins; our love to God is proportional to our sense of His forgiveness. Thus the Pharisee cannot but confess that, the more and greater the sin is, the greater mercy in the forgiveness; and the greater mercy in the forgiver, the greater sense of obligation in him who is forgiven. Bp. Hall. 44. — gaveest me no water for my feet.] Which was a customary mark of respect to a stranger. This custom yet remains in the East among the Arabs, where the master of the family presents himself to welcome a stranger, and to wash his feet. Dr. Shaw. 45. — gaveest me no kiss.] Which was the ordinary salutation and expression of kindness. Dr. S. Clarke. See note at Matt. xxvi. 48. 47. Wherefore I say unto thee, &c.] Assuredly therefore I tell thee, so far is this woman from being unworthy to come near Me by reason of her sins, which are indeed great and many, that, on the contrary, God having forgiven her those many and great sins on her sincere repentance, the sense of that mercy hath filled her heart with such ardent love and gratitude, as expresses itself in far more signal instances of humble See Matt. 10. 22. Anno DOMINI 31. Women minister unto Christ. The parable of the sower. Anno DOMINI 31. 50. — Thy faith hath saved thee;] Thy great faith hath procured for thee proportionably great mercy and pardon: go and enjoy that peace and satisfaction of mind, which the sense of the love and favour of God will continually afford thee. Dr. S. Clarke. — go in peace.] What can be wished by any mortal creature, but remission, safety, faith, peace? Yet all these are here met to make a contrite soul happy; remission, the ground of her safety; faith, the ground of her peace; safety and salvation, the issue of her remission; peace, the blessed fruit of her faith. Bp. Hall. Chap. VIII. ver. 1.—every city and village.] Literally, in the original, "through town and village." — bring forth fruit with patience.] By constancy in suffering, and perseverance in doing well. Dean Stanhope. As the result of this instructive parable, all Christians should learn, that they should endeavour to fix the im- portant truths of religion on their minds by serious ap- plication of thought, careful remembrance, and frequent reflection. They should therefore come to the publick worship of God, and all other hearing and reading of His blessed word, with due reverence and earnest atten- tion. They should bear in mind that this word ought to influence all the powers of their souls, and bring them forth into action; that it is therefore called the seed, because it is the first and common principle whence all our virtue springs; that the end of it there- fore is never answered, but by bringing forth fruit, and that fruit is no other than a holy conversation. If all men were deeply impressed with these considerations, especially at seasons of devotion and publick instruc- tion, they would learn to check all loose wanderings, to awaken all their faculties, and so to fix what they hear firmly in their hearts, as to rise to the character of those who keep the word in an honest and good heart, and bring forth fruit with patience. Dean Stanhope. Chap. IX. ver. 1. Then he called &c.] For further notes on this chapter, see the passages of St. Matthew and St. Mark pointed out in the margin. 4. — there abide, &c.] That is, abide in that house till ye depart from the city. See the note at Mark vi. 10. 5. A sower went out &c.] Respecting the parable of the sower, and other matters contained in this chapter, see notes at Matt. xiii. 3—23, and at other passages pointed out in the margin. 5. — for a testimony against them.] Thereby signifying and declaring, that, since God has by you offered to them the gracious means of salvation, and they have wilfully rejected it, and judged themselves unworthy of it, he can have nothing more to do with them, but must leave them to His just judgments. Dr. S. Clarke. 10. — Unto you it is given &c.] As a reward of your diligence, and desire to be informed, these things shall be explained unto you; but the rest shall be left in darkness, and shall have their voluntary ignorance punished with judicial ignorance. See Matt. xiii. 11—15; Mark iv. 11, 12. Dean Stanhope. 15. — in an honest and good heart.] From this expression we learn, not to vilify or defame human nature in the gross, as bad, totally degenerate, and altogether devilish, as is done by some gloomy sectaries. Though unhappily "the heart of man is—desperately wicked" (Jer. xvii. 9.) in too many instances, yet He who knew Who are Christ's mother and brethren. Christ stilleth a tempest. Anno DOMINI 21. d Matt. 6. 13. keep it, and bring forth fruit with patience. 16. No man, when he hath lighted &c.] Meaning, that every thing is to be put to its proper use. The use of hearing and reading the word of God, is to im- 17. For nothing is secret, &c.] See note at Matt. x. 26. The meaning here seems, There is nothing which I teach you secretly, which shall not in due time be pub- lished openly to all the world; and nothing which I now speak obscurely and in parables, that shall not in time be declared plainly, and with all freedom to all men. Dr. S. Clarke. 18. Take heed therefore how ye hear.] If it was need- ful for Him who spake as never man did, who confirmed His discourses by miracles, and adorned both by a life of perfect holiness, to bid His Apostles themselves "take heed" how they heard; much more ought the ministers of His Gospel in succeeding times to convey to all Christians the same caution, and no less are they bound to observe it; for to them, as well as to the Apostles, the following words are addressed, "whoso- ever hath, to him shall be given," &c. implying, that God will bless with further improvements those who are careful to improve by the instructions they receive, but will leave in His just judgment to grow worse and worse, those who are not so disposed. Abp. Secker. — whosoever hath] See note at Matt. xiii. 12. 18. — as he was alone praying, &c.] When He was apart from the multitude, and attended only by His disciples; or else it is meant, that He prayed alone, and that His disciples afterwards joined Him. Dr. Whitby. Anno DOMINI 32. c Matt. 14. 15. 23. — they were filled with water.] The ship was filled with water, Matt. viii. 24. 27. — out of the city a certain man.] A certain man belonging to the city, or an inhabitant of it, though now dwelling among the tombs. Grotus. Anno DOMINI 21. He casteth out the legion of devils, and healeth the bloody issue. Anno DOMINI 31. man. For oftentimes it had caught him: and he was kept bound with chains and in fetters; and he break the bands, and was driven of the devil into the wilderness.) 40. — was returned.] To Capernaum, Matt. ix. 1. The twelve apostles sent out. Christ feedeth five thousand. Anno DOMINI 31. and she arose straightway: and he commanded to give her meat. Chap. X. ver. 1. After these things &c.] It appears that Jesus was still on His journey towards Jerusalem, but made short stages, preaching in many places as He went. Bp. Pearce. For further notes on this chapter, see the marginal references to St. Matthew's Gospel. — other seventy also.] Seventy, other than the Apostles whom He had before sent. This appointment of the seventy disciples is not mentioned by the three other Evangelists. Bp. Pearce. These seventy, having the charge committed to them of preaching the Gospel, were of higher authority than private disciples, but were still inferior to the Apostles in authority. As our Lord seems to have chosen the number of His Apostles corresponding to the twelve Patriarchs; so he may have appointed these seventy with reference to the seventy elders of Israel. Exod. xxiv. 9. Beansobre. — two and two] They were thus sent for mutual assistance, and the more certain testimony of their miracles. Thus two disciples were sent by the Baptist to Christ, and thus Barnabas and Paul were sent by the Church. Grotius. Our Saviour sent them "before His face," that they might prepare beforehand for the reception of His doctrines the minds of the people in the several cities through which he was to pass. Dr. S. Clarke. He sent them as His immediate barbingers to proclaim His approach to the several cities and places which He intended to visit. Dr. Hales. 23. — take up his cross] See note at Matt. x. 39. In the parallel passage at Matt. xvi. 22, it is related that St. Peter "began to rebuke Him;" which led to these remarks of our Lord. 28. — went up into a mountain to pray.] Behold how our Lord entered on all His great works with prayer in His mouth! When He was to enter on that great work of His humiliation in His passion, He went into the garden to pray: when He was to enter on this great work of His exaltation in His transfiguration, He went up into the mountain to pray. He was taken up from His knees to both. What a noble example is this to us of piety and devotion! Bp. Hail. 31. — in glory.] In a glorious form. Dr. S. Clarke. — and spake of his decease &c.] Talked with Jesus concerning the sufferings and death which He was to undergo at Jerusalem; and concerning the strange and glorious effects which the wisdom of God designed to bring about, by that great and wonderful dispensation. Dr. S. Clarke. 44. — Let these sayings sink down &c.] Jesus continued repeatedly to charge His disciples not to suffer Christ commendeth humility, and reproveth the desire of revenge. 4200 DOMINI 32. 45 But they understood not this saying, and it was hid from them, that they perceived it not: and they feared to ask him of that saying. o Matt. 10. 1. 46 ¶ Then there arose a reasoning among them, which of them should be greatest. Mark 9. 34. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, 45. — they understood not this saying, &c.] They understood the words, but knew not how to reconcile them with their own traditions, that the Messiah should live for ever; or with the great things, in a temporal view, which they expected from Him. Dr. Whitby. 51. — when the time was come &c.] When the time was drawing near, at which, having fulfilled His prophecy office, He was to finish His ministry and to leave this world; He positively resolved, notwithstanding the known malice of His enemies, to go up to Jerusalem; this being absolutely necessary, in order to fulfil the other great purposes for which He came into the world. Dr. S. Clarke. 53. — they did not receive him, because his face was &c.] It by no means appears that the inhabitants of Samaria were thus inhospitable at all times, and to all Jews: but it seems more probable that there was on the present occasion something peculiar in the circumstances, which disposed them to this conduct. Our Saviour was now removing from those parts of Galilee which for more than two years had been the chief scene of His miracles and preaching, into Judea, with the intent of employing there the remainder of His life before His passion. This journey is the same with that mentioned at John vii, when He followed His relations privately to the feast of tabernacles. But the Samaritans had also their solemn feasts in opposition to those held at Jerusalem. To travel therefore into Judea, with the declared purpose of thare solemnizing this festival, was held to be an affront to the Samaritan modes of worship, and argued our Lord's judgment to be, that Jerusalem was the only place where these feasts should be celebrated. And it must have been especially a matter of great importance, that a person so eminent as Jesus should declare against them. Dean Stanhope. 54. — wilt thou that we command fire &c.] The disciples here acted under an impulse which bespoke the highest veneration for their Master, and zeal for His interest. In the instance of Elijah indeed, 2 Kings i. 10, the safety of his person was attempted; but, though this bid him not: for he that is not against us is for us. 55. — Ye know not what manner &c.] That is, Ye own yourselves to be My disciples; but do ye consider what spirit now actuates and governs you; not that, surely to which My doctrines design to mould and fashion you; which is not a furious, persecuting, and destructive spirit, but mild, gentle, and saving; tender of the lives and interests of men, even of those who are our greatest enemies; ye ought to consider that ye are not now under the hard and severe dispensation of the Law, but the calm and peaceable institution of the Gospel. Under it He commands universal love and peace and goodwill: and now no difference of religion, no pretence of zeal for God and Christ, can warrant and justify this passionate, vindictive, and exterminating spirit. Abp. Tillotson. Our Saviour's rebuke completely repels the feeling under which the Apostles acted. As the Gospel is a dispensation of compassion and love; an institution good to mankind in all their interests and capacities; to promote this Gospel by methods of vigour and revenge, would be to employ means most unsuited to the end. In uncommon emergencies, it is true, God has not been wanting to exert His vindictive power (Acts v. 1—11; xiii. 6—12). But these are very rare and peculiar cases; not to be drawn into consequence and practice, because it is scarcely possible that the same occasions should occur again, or that the same assurances should be obtained, of acting in them by the dictate of the Holy Spirit. The governours therefore of the Church, in the ordinary course of their ministry, and private Christians in their demeanour towards each other, are to follow those great standing rules, which He, who best understood the tem- 4200 DOMINE 32 q 2 Kings 1. 10. Excuses for not following Christ. Seventy disciples sent out. Anno DOMINI 52. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. Mott. 0.19. 57 \* And it came to pass, that, as they went in the way, a certain man said unto him, Lord, I will follow thee whithersoever thou goest. 56. — is not come to destroy men's lives, &c.] When we look upon the sacred acts and monuments of our Saviour's life, we find many a life which He preserved from perishing; some that had perished, by Him recalled; never any by Him destroyed. Only one poor fig tree, as the real emblem of His severity to the unfruitful, was blasted and withered by His curse. But to man, how was He ever favourable and indulgent! So repelled, as He was, so persecuted, reviled, betrayed, condemned, crucified; yet not one did He strike dead for these heinous indignities. How can we enough love and praise Thy mercy, O Thou preserver of men! How should we imitate Thy saving and beneficent disposition towards mankind; as knowing that, the more we can help and save our fellow-creatures, the nearer we come to Thee, who camest to save all mankind! Bp. Hall. 62. — No man, having put his hand &c.] As no man is fit to manage a plough who is not intent on his work, so no man must think of taking upon himself the profession of the Gospel, who allows worldly considerations to be uppermost in his mind. Bp. Mann. The ancient ploughs, being much more rude and simple than those in modern use, required peculiar attention in the person who had the guidance of them, in # CHAP. X. — from Jerusalem to Jericho.] Jericho was a considerable place in the days of our Saviour. The road to it from Jerusalem was much frequented, as it was the high road over Jordan to Peres; also for purposes of traffick, and on account of the changes of the courses of the priests ministering in the temple; for a large number of priests appear to have lived at Jericho. From the latter circumstance appears the peculiar propriety of mentioning the priest and Levite as passing on this road. The road was principally through a wild and rocky country, and much infested with robbers, and from the frequency of the murders committed there was called 'the bloody way.' Dr. Lightfoot. It has been thought by some judicious commentators, that what is here related was not mere fiction, but real history. If this was the case, the instruction conveyed by it must have come with additional force, when no imaginary character was presented, adorned with fictitious embellishments, but a faithful portrait drawn from the life, with the real behaviour of a real person. Dr. Jortin. — leaving him half dead.] Our Saviour purposely describes in the most affecting terms, the distress of this poor man, that He might inspire the Jews with a greater abhorrence of that vile principle which could so far change the natural tempers of men, as to make them void of compassion towards an object so completely miserable. A more striking case could hardly be imagined; and, if their notions were such as could steal their hearts and shut up their bowels of compassion, when so much misery called for their relief, there needed no other argument to expose their baseness and inhumanity. Abp. Herring. — Mary hath chosen that good part, which &c.] That is, She has chosen to take care of her salvation, which is infinitely more valuable than any thing else. Our Saviour does not altogether blame Martha for her respectful care of Him, but commends her sister for her greater care of her soul, which made her either wholly to forget, or unwilling to mind, other things at that time. So that on the whole, He highly approves her wise choice in preferring an attentive regard to His doctrine, even before that which might be thought a necessary civility to His person. Abp. Tillotson. Martha, like many others, engaged in the bustle of active life, was so overwhelmed with family cares and embarrassments, and so immoderately anxious to provide an entertainment worthy of her illustrious guest, that she fancied every thing else ought to give way to it, and that her sister Mary was most miserably wasting her time by sitting at the feet of Jesus, and listening to His heavenly discourses. How astonished then and mortified must she have been, when, on calling to her sister to help her, she received from our Lord the reproof here related, mingled however with the most affectionate and salutary advice to her, and to all those who happen to entertain similar sentiments, and to be in similar circumstances with herself. The "one thing needful" is an earnest desire of spiritual instruction and improvement; or, in other words, a serious and constant regard to our everlasting welfare. But how few are there among all Christians, who uniformly act with a view to this needful thing; and what multitudes, so entangled in the various occupations of a busy and tumultuous life, that, like Martha, they are more disposed to call in the help of others to their worldly employments, than to take away any portion of their attention from them, to bestow them on the concerns of another life. Bp. Porteus. Chap. XI. ver. 1. — Lord, teach us to pray.] Of all the requests made to our Saviour, which are recorded in the New Testament, this may be accounted among the most just and judicious. The imperfection of the best, and the ignorance of the wisest, is such, that, if left to themselves, they would be uncertain concerning the Thy kingdom come. Thy will be done, as in heaven, so in earth. — the Holy Spirit ] That is, the continual presence and influence of it to all the purposes of guidance and direction, of grace and assistance, of comfort and support, in our Christian course. Abp. Tillotson. This promise implies, that God is ever ready to forward our progress and continuance in well-doing, through the powerful, though invisible, operation of His Spirit. If we cherish our good dispositions, and feel a sincere desire to be virtuous, we may rest assured that He will, by the communication of His grace, help our infirmities, invigorate our resolutions, and supply our defects. Bp. Tomline. 2. — When ye pray, &c.] This passage affords an indisputable authority for praying by a set form, and for using the same words on different occasions, private and publick; since this form, which our Saviour gives at the particular request of one disciple, is the same with that which He delivered to the multitude in His sermon on the mount. See Matt. vi. 9. Bp. Mann. As the ten commandments are a sum of all duty, or what is to be done, so this prayer is the sum of all things to be desired. As the ten commandments contain our duty towards God and towards our neighbour, so in this prayer are petitions for God's honour, for ourselves, and for others. He gave both the commandments and the prayer that we might see our duty, and pray for ability to perform it. The ten commandments were twice rehearsed, and so this prayer was twice delivered, first in the sermon on the mount, and afterwards, in this text, about a year later. Dr. Lightfoot. 4. — salute no man] Let no matters of mere compliment detain you. Dr. Campbell See note at 2 Kings iv. 29, respecting ceremonious salutations of passengers in the East. Anno DOMINI 52. Admonitions given to the seventy disciples. Anno DOMINI 33. 4. — that is indebted to us.] That commits an offence against us. Dr. Whitby. — but deliver us from evil.] The doxology, "For thine is the kingdom," &c. is here omitted, because our Lord at this time gave them only a petitionary form of prayer; and for this reason also, the Amen is omitted, which was usually preceded, even in prayers of supplication, by a sentence of praise or benediction. See Ps. xli, lxxii, &c. Dr. Lightfoot. 5. — shall go unto him at midnight.] In the East, journeys are very frequently performed in the night, on account of the heat; and that is the time when caravans generally travel. Thus the arrival of a friend at midnight, as here described, was not an improbable circumstance. Harmer. 6.—If the son of peace be there.] If the persons in the house be pious and well-disposed, unprejudiced, and prepared to receive whatever truths God shall please to discover to them, God in answer to your prayers will accordingly bless and prosper them. Dr. S. Clarke, "Son of peace;" a Hebrew phrase, which means a person, disposed to receive the blessing of the Gospel. So Judas is called "the son of perdition," John xvii. 12. Dr. Hammond, Bp. Pearce. 7. — my children are with me in bed;] It is usual in the East, among persons in the lower ranks of life, for the whole family to sleep in the same room, on separate beds or mattresses laid on the ground. Harmer. But, O 2 AND DOMINI 23. Or, for the day Or, out of his way. Christ casteth out a devil. Anno DOMINI 33. 8. — yet because of his importunity &c.] Our Saviour, having before warned his disciples against a multiplicity of words and vain repetitions in prayer, which are often the effect of hypocrisy, instructs them by this parable that they ought to be frequent and importunate in their prayers, which is an evidence of a pious and devout mind, and will much prevail with God. Dr. S. Clarke. 12. — will he offer him a scorpion? ] Bochart tells us, that the body of a white scorpion is like an egg: and in Judea the size is not very different from that of an egg, as the scorpions about Jerusalem, and indeed throughout all Syria, are particularly large. Bp. Pearce. 13. — shall your heavenly Father give the Holy Spirit &c.] It is true, that, in a primary sense, this was a peculiar promise of the Holy Ghost to the Apostles and Christians of the first ages, which is not now to be expected, conveying an extraordinary and miraculous power; but yet the Spirit of God does still concur with the Gospel, and work upon the minds of men, to excite and assist them to that which is good. And though this operation be secret, so that we cannot give an ac- 17.—through thy name.] There was this constant and evident distinction between the miracles of Christ and those of His disciples; that Christ wrought them by His own intrinsick power; the disciples "in the name" and by the power of Christ. As therefore demons were ejected in the name of the God of Israel, so they were now cast out in the name of Jesus. Grotius. 17. But he, knowing their thoughts, &c.] Jesus proceeds here to answer the first objection, ver. 15. To the other (ver. 16.) He replies at ver. 29. Dean Stanhope. 18.—I beheld Satan &c.] Wonder not, our Lord says, that the evil spirits are subject to you: For God has already begun to destroy their power; and I now behold the kingdom of Satan diminishing, and the doctrine of truth and righteousness spreading in its stead, over the world, with incredible swiftness. Dr. S. Clarke. Our Lord in this expression anticipates the future triumph of the Gospel over the powers of darkness. Dr. Hales. 19.—to tread on serpents, &c.] See Acts xxviii. 5. 20.—because your names are written in heaven.] That ye are the children and heirs of God, set in that right way, the continuance in which will lead to everlasting life. Dr. Hammond. The disciples returned, ver. 17, rejoicing that "the devils were subject unto them;" inasmuch as that tended to promote the glory of God and the establishment of the Gospel; but because, to be worthy of salvation by God, and, through faith in Christ, to have a present claim to an inheritance in heaven, was a blessing peculiar to the saints, tending to the eternal welfare of their souls, therefore Christ bids them rejoice the "rather," (or the more,) on that account. Dr. Whitby. Allusion is made to the custom of writing in a register the names of the inhabitants of a district or city. See Exod. xxx. 12; Dan. xii. 1; Phil. iv. 3. Bernasobre. 20. — with the finger of God ] By the power (and Spirit, Matt. xii. 28,) of God. Dr. Hammond. 23.—Blessed are the eyes &c.] It is remarkable, that our blessed Lord broke forth into the same rapturous The parable of the good Samaritan. Anno DOMINI 32. 26. — and the last state &c.] See notes at Matt. xii. 43—45, &c. 27. — a certain woman—lifted up her voice, ] So full Anno DOMINI 33. 28. — thou shalt live.] Thou shalt "inherit eternal life," ver. 25. Bp. Pearce. 29. — willing to justify himself.] That is, to represent himself a just and righteous man. Bp. Pearce. He probably expected that Christ would describe his neighbour according to the Jewish idea of those of His own religion, and thus that he could justify himself by replying that he had always conducted himself with charity towards them. See Levit. xix. 15—18, 33, 36. Le Clerc. — And who is my neighbour?] This person well knew how this precept, in particular, of loving our neighbours, had been loaded with exceptions and limitations by the Jewish doctors; and that he himself had never esteemed any one to be his neighbour, who was not of the same blood, and who did not profess the same religion with himself; for which reason he hated many who, according to the letter, were his neighbours, as the Samaritans were, who dwelt very near, but were held in aversion by every Jew, being esteemed the corrupters of the faith and true religion. Since therefore eternal life depended on his obedience to the law, as he had heard from our Saviour, in order to his own justification he very properly puts the question, "And who is my neighbour?" for, as this question should be resolved, he would be found either to have fulfilled or transgressed the commandment. Bp. Sherlock. 30. — A certain man &c.] Our Lord's first design, in relating this parable, was to prove to the person with whom He was discoursing, that true charity required more than he imagined. His other and main intention was, to teach all persons the nature and extent of benevolence and brotherly love. In this, as in some other of our Lord's occasional discourses, may be observed a wonderful art of persuasion, and a masterly way of gaining a controverted point, by setting examples and facts before prejudiced or doubting persons, and making them draw the conclusion themselves. By this method a person is surprised into concessions, which at first he did not intend to make. Dr. Jortin. Our Lord, wishing to convince him of his error, chose, instead of giving a direct and severe reproof, to 31. — a certain priest] The priest, and the Levite, ver. 32, should have acted suitably to their education, station, and character, and should have thought it their duty to distinguish themselves above others in piety and humanity on this pressing occasion, especially towards a Jew. Dr. Jortin. — he passed by] Strange corruption of human nature! that an excellent precept, given by God Him- O The good Samaritan. Christ commendeth Mary. Anno DOMINI 33. he was at the place, came and looked on him, and passed by on the other side. Chap. XII. ver. 1. In the mean time, when &c.] For further notes on this chapter, see the passages of St. Matthew's Gospel referred to in the margin. 3. Therefore whatsoever ye have &c.] Our Lord here Anne DOMINI 33. Matt. 23.12. 28. — Yes rather, blessed &c.] It was no doubt a distinguished favour to be the mother of our Lord; but, though this could be the lot of only one person, yet, as our Saviour here declares, there is a far superior happiness, even that of heaven, open to every one that will attend to obey the will of God. Bp. Mann. Our Saviour denies not the blessedness of her who bare Him, but informs us, that even this is low and little, when compared with the blessedness which flows from obedience to the commands of God. By hearing the word of God is meant, no doubt, all that reverence and attention of mind, all that teachable disposition of the will, which prepares and inclines men to receive it effectually. And, by keeping this word, is meant the continuance in what we have heard, and the making it the rule and standard of our lives; the believing all those mysterious truths, and the observing, and profiting from, those most holy precepts, which He has taught us in His Gospel. And this our Lord declares to be a happy state indeed; a privilege, infinitely exceeding any of the prerogatives of this present world, in which one man excels another. Dean Stanhope. 29. — they seek a sign.] A sign from heaven. This 30. For as Jonas was a sign &c.] As the preaching of Jonah to Nineveh, accompanied by the miracle of his being three days in the whale's belly, and then cast upon the shore, was an assurance to them that without repentance they would speedily be destroyed: so shall the preaching of Christ to the men of this age, accompanied with His death and resurrection after three days, be a certain forerunner of destruction to those that believe not. Dr. Hammond. 35. — Take heed—that the light which is in thee &c.] That is, Let every man above all things consider and take care, that the moral judgment of his mind and understanding be not corrupted with blind unreasonable prejudices, and with vicious and wilfully indulged affections; for, in that case, his very guide becomes his seducer, and his light itself is darkness. Dr. S. Clarke. 37. — to dine with him.] The word here used in the original signifies the first meal in the day. The Jews were accustomed to have only two meals; the breakfast, (or dinner,) which was the slightest, about twelve o'clock; and the supper, which was the principal meal, after the heat of the day was past. Bp. Pearce. 40. — did not he that made &c.] And ought ye not therefore to be as careful to keep clean "that which is within," as ye do the outward man by frequent washings. Dr. Whitby. 41. But rather give alms &c.] If ye would be really holy and religious, be careful in the first place to be exact and conscientious in the performance of those Christ pronounceth woes against the Pharisees. for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 45. — one of the lawyers.] The lawyers (called, in Matt. xxiii. 13, "Scribes and Pharisees") were they who undertook to instruct the people in their duty according to the law of Moses, as divines do now according to the law of Christ. Bp. Mann. 49. Therefore also said the wisdom of God, &c.] Therefore God, in the all-wise dispensations of His providence, determined to send, &c. Dr. S. Clarke. 52. — ye have taken away the key of knowledge: &c.] By which the kingdom of God should be opened to men, and they be enabled to enter into it. Ye obscure and hide, by your traditions and false interpretations, those Scriptures which relate to the Messiah; pretending that other men, for want of knowledge of the law, are not able to judge of these matters, but must be guided by your judgment, John vii. 48, 49. Thus you believe not the Messiah yourselves, nor enter into the kingdom of God, which is now come to you and preached among verily I say unto you, It shall be required of this generation. Chap. XIII. ver. 1.—of the Galileans, whose blood &c.] Who these Galileans were, is uncertain. It may be inferred from the expressions, that Pilate surprised them as they were offering sacrifices, fell upon them suddenly, and slew them. It is probable that they were the followers of Judas of Galilee, (Acts v. 37,) who taught the people that they were to acknowledge the Lord only as their king, and were not to pay tribute to Cesar, and thus spread sedition against the Roman government. Drs. Whitby, Hammond, and S. Clarke. It seems that the slaughter of these Galileans, while they were performing the solemn offices of their religion, was thought to have the appearance of something extraordinary, different from common providences, and so gave occasion to a suspicion that the dreadful usage they had experienced was a judgment of God upon them for some great impieties. But our blessed Lord, having more humanity as well as a more true and exact judgment of things, took occasion to reprove their uncharitableness, and to correct their gross mistakes. He does not indeed deny that the Galileans were sinners, or that their sufferings were brought upon them for their sins: but He condemns those that censured them, yet more hardly for their groundless and ill-natured conclusion, that the suffering Galileans had been sinners above all the Galileans: and He further tacitly reproves their fond and partial conceits in their own favour, as if they were comparatively innocent and righteous, only because no such calamity had as yet befallen them. Dr. Waterland. 2.—Suppose ye that these Galileans &c.] Our Saviour here instructs His hearers not to judge harshly of those who suffer by the common accidents and misfortunes of life; but to let such examples teach them to amend their own lives, knowing how fearful a thing it is to die 4. — Be not afraid of them that kill the body, &c.] The expression has a comparative sense; Fear not men so much as God; fear Him infinitely more. It is very lawful for us to fear men, and to stand in awe of their power: but, when the power of man comes in competition with Omnipotency, and when what man can do to the body in this world is compared with what God can do to the body and soul in the other, there is no comparison between the terrour of the one and the other. Abp. Tillotson. He commands His disciples to subdue the slavish fear of mortal men, which they are too apt to entertain, by opposing to it a stronger and a juster fear, a fear of that all-seeing and almighty Being, from whose presence we cannot flee, and from whose power even the grave cannot shelter us, and who can make death be to us, not the end, but the beginning of woe. Dr. Jortin. 6. — five sparrows &c.] It is thought that sparrows were the birds used in the temple for cleansing the lepers, Lev. xiv. 4; and therefore sold for that purpose. Dr. Lightfoot. — not one of them is forgotten before God? If the meanest and most inconsiderable creatures be thus under the Divine protection, let us hence observe, that every act of cruelty towards any of them, and more especially towards such animals as are serviceable to man, must be highly displeasing to the Almighty, who We must not be over careful of earthly things. Anno DOMINI 33. saying, What shall I do, because I have no room where to bestow my fruits? 8. — shall confess me] Shall persevere resolutely in the profession and practice of the truth, notwithstanding the terrours of persecution. Dr. S. Clarke. — before the angels of God:] When He shall come to judgment, attended by the holy angels, Mark viii. 38. Bp. Mann. 14. — who made me a judge or a divider &c.] His meaning is, I was sent as a teacher of truth; I have no authority (not being a judge or magistrate) to decide quarrels, which is the office of those legally appointed to it. 15. And he said unto them, Take heed, &c.] From the incident just related, our Saviour takes occasion to warn His disciples and all the people of the evil of covetousness: Take heed that ye set not your heart on riches, as your principal source of happiness; for they are so far from being really such, that, on the contrary, the true enjoyment and comfort of life does not at all depend on a man's having many and great possessions. For the illustration of this truth, He addressed to them the parable which follows. Dr. S. Clarke. 16. — The ground of a certain rich man &c.] The purport of this parable is to shew that wealth is no security to its possessors; that it is folly to pretend to arm ourselves against the accidents or casualties of life by heaping up treasures, for nothing can protect us against them, but the good providence and care of our heavenly Father. In this point all the circumstances of the parable meet; the rich man is represented as flowing in plenty; this plenty made him forget God, and vainly imagine that he had a security in his own hands against all the calamities of life. His riches made him promise himself many happy days and years, but God reproves him for his folly, and checks him in his presumptuous security. Bp. Sherlock. commands them, when they are teaching others, to speak not for the applause of men, to conceal none of the things in which they were instructed, whether acceptable to men or not, but with courage and constancy to proclaim His doctrine; and to preach from henceforward in the most public places, and proclaim openly to all the world what they had hitherto learned and discoursed only privately among themselves. Dr. S. Clarke. "In darkness;" that is, in private: "In the light;" that is, in publick. Bp. Pearce. 20. But God said unto him, &c.] But now, said Jesus, mark the event, and observe the extreme folly of this man, and how fatally he deceived himself. For at the very instant that he was applauding himself in his own mind, promising himself much pleasure, and calling himself a happy man, God suddenly struck him with a mortal disease, and all his contrivances perished in a moment. Dr. S. Clarke. — Thou fool, this night &c.] The truth suggested by these words lies level to every capacity; that the impenitent sinner is liable to be surprised by death every day, every hour, every moment, and in a thousand different ways. And then what becomes of this unhappy man? If under a danger of this nature he can be easy, careless, cheerful, in good humour, and given up to mirth and joy, what name can be bestowed on this indolent security? None will suit it, except folly or frenzy. Dr. Jortin. 21. So is he &c.] This is directly the case of every man who never thinks of employing the plenty which he possesses to the relief of the poor, or otherwise to the service of God. Dr. Hammond. See Prov. xix. 17. Who is anxious about the things of this life, and neglects to provide for eternity. Bp. Mann. 22. — Take no thought] Be not anxious. See note at Matt. vi. 25. 29.—neither be ye of doubtful mind.] Indulge not an anxious unsettled temper. Bp. Mann. The expression seems to denote a distracting unstable fluctuation of the 32. Fear not, little flock; for &c.] "Little flock;" an expression of tenderness. Dr. Campbell. Blessed and thrice happy are that little flock, that have such a Father, who will give them such a kingdom as is here promised, an everlasting kingdom in the heavens. What need they fear, if all the kingdoms of the earth be destroyed? Their almighty Father hath promised that He will give them this eternal kingdom, and therefore they may be certain that nothing can keep them from it, nothing can happen that will not help to bring them nearer to it. And what are all the kingdoms of the world, compared to that? Bp. Beveridge. 33. Sell that ye have, &c.] That is, Be ever ready so to do, when God calls, and the exigencies of Christ's members require it. Dr. Whitby. — bags which wax not old.] With what satisfaction does the good man look over into the other world, where he has provided for himself "bags which wax not old!" For, though our wealth will not follow us beyond the grave, our good works will; works of mercy and charity will comfort us at the hour of death, and plead for us at the day of judgment, and procure for us, through the merits of our Redeemer, at the hands of God, a glorious recompense at the resurrection of the just. Bp. Tillotson. Anno DOMINI 33. Or, line not in careful response. Matt. 6. 26. Christ's ministers are to see to their charge. Anno DOMINI 33. 35. Let your loins be girded about.] The Jews wore loose garments, which they were obliged to gird about them when they were preparing for any business. Our blessed Lord means, that we should be prepared and ready to receive Him at His coming to judgment; as diligent servants are when they wait to receive their master, at whatsoever hour he may come. Bp. Mann. 37. Blessed are those servants, &c.] Assuredly, I tell you, as an earthly master rewards such faithful and diligent servants with great honour and preferment in his family, so Christ shall reward the watchfulness of those disciples with a peculiar share of His own honour and glory in His kingdom, whom He shall find at all times prepared to receive Him when He comes. Dr. S. Clarke. Vigilance is most frequently enjoined upon Christians, and comprehends under it the whole care of a Christian life; all that watchfulness and preparation which we ought to use, that we be not surprised by that terrible day of judgment; that we be not found in the condition of alothful and negligent servants, when their lord comes suddenly upon them, and finds all things in confusion and disorder. Abp. Tillotson. — shall gird himself, &c.] The expression alludes to the honours paid to guests at a marriage feast, and implies, that, as a reward to the diligence of the servants, the bridegroom will entertain them, place them at his table, and wait on them himself. Dr. Hammond. 38. — in the second—or—third watch.] At midnight, or at three in the morning. 39. — the good man of the house] The master of the house. See note at Prov. vii. 19. 42. — Who then is that faithful &c.] Our Saviour answers, I speak to every faithful and wise servant, who wishes to recommend himself to his master's favour. Bp. Mann. — to give them their portion of meat] The highest office in the family was to distribute to the other servants their respective daily allowance. Bp. Mann. 46. — cut him in sunder.] See note at Matt. xxiv. 51. 47, 48. And that servant, which knew &c.] Our Saviour here affirms, that, according to the degree of knowledge which God has afforded to men, so will their crimes receive aggravation of guilt, and be visited with increase of punishment. And the more light and grace He bestows on any, the greater and more perfect Christian performances He will require of them. Dr. Hammond. 48. — unto whomsoever much is given, of him &c.] When we come into the other world, no consideration will sting us more than this, that we did wickedly, when we understood to do better; that we chose to make ourselves miserable, when we knew so well the way to make ourselves happy. Abp. Tillotson. 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.