Chap. I. ver. 1. Forasmuch as many &c.] It appears from these words, that before St. Luke wrote his Gospel, there had been many accounts of Jesus published, which were agreeable to the information received by the first Christians, from "the eyewitnesses, and ministers of the word," ver. 2. Bp. Pearce. 3. — having had perfect understanding] The literal translation of the words in the original is, "Having diligently traced out all things from the beginning;" that is, having gotten from eyewitnesses an exact account of all those things which happened, &c. Bp. Pearce. — in order.] We must refer this expression to all the main circumstances of the history, the conception, birth, circumcision, death, resurrection, &c.; all which he truly details "in order." Dr. Whitby. — most excellent Theophilus.] Who this Theophilus was, to whom St. Luke addresses his Gospel, is wholly unknown. 4. — they uncovered the roof &c.] It seems that, when they were unable to carry the paralytick by the door to Jesus, by reason of the crowd, they brought him to the flat roof of the house by the stairs on the outside: when they were there, they forced open the door which led to the inside of the house, and so conveyed him to Jesus: this is called "uncovering the roof;" because the door, lying even with the roof, was a part of it when it was laid down and shut. Bp. Pearce. Or perhaps the form of houses in Palestine now subsisting may suggest a somewhat different explanation. The houses, being low and flat-roofed, consisting generally of a ground-floor only, or one upper story, are built round a paved court, into which the entrance from the street is through a gateway: the stairs which lead to the roof are usually in this gateway. It is customary to fix cords from the parapet walls (Deut. xxii. 8.) of the flat roofs across this court, and upon them to expand a vail or covering, as a shelter from the heat. Perhaps it was in this area that our Saviour taught: the paralytick was brought to the roof by making a way through the crowd to the stairs in the gateway, or by the terraces of the adjoining houses: they then rolled back the vail or covering, and let the sick man down over the parapet of the roof into the area or court of the house where Jesus was. Dr. Shaw. 4. — wherein thou hast been instructed.] The words may be more properly translated, "wherein thou hast been catechized;" which implies, that St. Luke's Gospel is an historical exposition of the catechism which Theophilus had learned when he was first made a Christian. We have more, then, than the mere testimony of St. Luke for the facts which he relates; we have the express information from him that these facts formed the catechetical instructions which were learnt by the early converts to Christianity. Bp. Horsley. 5. — perceived in his spirit] Perceived by the spirit that was in Him. Bp. Pearce. 5. — Herod, the king of Judea.] Herod the Great. See note at Matt. ii. 1. — of the course of Abia:] The Priests were divided into twenty-four courses by David, as is specially recorded at 1 Chron. xxiv. These courses served under the first temple and continued in their ministry till the Babylonish captivity; but it is generally allowed that not more than four of them returned from that captivity. Every one of these courses ministered its week from sabbath to sabbath. The course which went out did not depart till the sabbath was over, and that which came in, entered when it began. Lewis. Abia or Abijah is mentioned at 1 Chron. xxiv. 10, as the eighth in course. — of the daughters of Aaron.] It was lawful for a priest to marry into any of the tribes of Israel; see Esra ii. 61; 2 Chron. xxii. 11; but more commendable to take one of the line of the priests. Dr. Lightfoot. 6. — righteous before God.] Eminent for their singular piety and integrity. Dr. S. Clarke. 9. — his lot was to burn incense] See note at 1 Chron. xxiv. 1, where it is stated that the priests in each course had their particular part in the temple service assigned to them by lot. — into the temple of the Lord.] Into the sanctuary where was the altar of incense, and where the law required that the priest should burn incense morning and evening, Exod. xxx. 6—8. When the priests went into the sanctuary to offer incense, notice was given by the sound of a small bell that it was the time of prayer, and 22. And they were astonished &c.] See notes at Matt. vii. 28, 29. 24. — to destroy us? To take away our power over mankind. — the Holy One of God.] The Messiah, the Son of God. Dr. S. Clarke. 26. — had torn him.] Had shaken or convulsed him. It appears from Luke iv. 35, that "he hurt him not." Bp. Pearce. 32. — at even, when the sun did set.] The reason why they brought the diseased persons at even, and when the sun did set, seems to have been, that then the sabbath was past, and no objection could be made to their bringing them to be healed. Bp. Pearce. 41. — I will; be thou clean.] See note at Matt. viii. 3. 44. — See thou say nothing to any man:] Instead of accepting that due tribute of esteem and veneration, which must naturally attend the opening His divine commis- Christ healeth one sick of the palsy. Amo DOMINI 31. way, shew thyself to the priest, and offer for thy cleansing those things which Moses commanded, for a testimony unto them. p Luke 5. 15. 45 p But he went out, and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city, but was without in desert places: and they came to him from every quarter. # CHAP. II. 45. — could no more openly] Did not think it proper to enter openly any more into the city, Capernaum, called "His own city" by St. Matthew, chap. ix. 1. Bp. Pearce. Chap. II. ver. 3. — which was borne of four.] So helpless, that he had four persons to carry him. Bp. Mann. Respecting this transaction of the paralytick, see notes at Matt. ix. 1—8. 4. — to do good—or to do evil?] He appeals to the Jews themselves, which is the best method of keeping the sabbath, and the most acceptable to God; to do a good work of great necessity and charity, or to neglect doing it, on pretence of resting on the sabbath. Dr. S. Clarke. — to save life, or to kill?] To save life, or to suffer to perish. 5. — with anger, being grieved &c.] Angry at their obstinate malice, and grieved at their incurable blindness, that they would not receive His gracious assistance. Dr. S. Clarke. His "anger" was not mixed with a desire of revenge, but was a serious displeasure of the mind arising from their misconduct. Dr. Whitby. 7. — withdrew himself] His time of suffering not being yet come. Dr. Whitby. See also note at Matt. xii. 15. — to the sea:] The sea of Galilee. He withdrew Himself from the dominions of Herod Antipas, on the western side of this lake, to those of Philip on the eastern, to preserve Himself from the Pharisees and Sadducees. 8. — Idumea] Idumea, or the land of Edom in the Old Testament, means the country which lay between the lake of Sodom and the Red Sea, and was afterwards called Arabia Petrea. But the inhabitants of this country, being driven out while the Jews were captives at Babylon, took possession of that part of the south of Judea, which had been the inheritance of the tribe of Simeon and half the tribe of Judah. This is the only Idumea, spoken of after the Babylonish captivity. Dean Prideaux, Stackhouse. 10. — hath power—to forgive sins,] It may be observed, that the Jews, having said at ver. 7, “Who can forgive sins but God only?” Jesus, by affirming that He had power to forgive them, led them to conclude that He claimed to be God; which most assuredly He would not have done, if the claim did not of right belong to Him. Bp. Pearce. 10. — as had plagues.] Meaning diseases of a grievous kind. Bp. Pearce. 11. And unclean spirits, &c.] That is, persons possessed with unclean spirits, as soon as they saw Him, ran and knelt down before Him, and confessed Him to be the Messiah, the Son of God. Dr. S. Clarke. 14. — as he passed by,] As He passed by the custom-house, at the side of the lake. There were places for collecting toll on the principal roads, and on the lake, rivers, &c. Dr. Lightfoot. Respecting this and the following verses to ver. 23, see notes at Matt. ix. 9—17. 14. And he ordained twelve,] Respecting the calling of the twelve Apostles, see notes at Matt. x. 1—6. 19. — the children of the bridechamber] Thus the Greek phrase is literally translated: it means the bride-men, the young men who used to be attendant at marriages on the bride and bridegroom. Dr. Campbell. 23. — began,—to pluck] A Hebrew form of speech for “plucked.” Dr. Whitby. Respecting this transaction, see notes at Matt. xii. 1—8. 26. — in the days of Abiathar the high priest,] In 1 Sam. xxi. it is said that Ahimelech was then “the priest,” meaning the high priest. Abiathar was the son of this Ahimelech, was then present with him, and perhaps acted as his deputy: he became high priest on his father’s death, and was a very distinguished person in the days of David, having fled to him with the ephod, 1 Sam. xxx. 7. Hence his name is mentioned here, as he was the more celebrated person of the two, and as this event happened a very short time before his accession to the high priesthood. Bp. Pearce, Grotius. 27. — the sabbath was made &c.] He declares that the sabbath was to be subordinate to its purpose, and that this purpose was the real good of those who were the subjects of it. Archdeacon Paley. The meaning is, Christ healeth the withered hand. He rebukeeth the unclean spirits. Anno DOMINI 31. 28. — the Son of man is Lord &c.] The Messiah, who came into the world for the benefit of mankind, has power to regulate the sabbath. Abp. Newcome. Chap. III. ver. 1. — into the synagogue;] At Capernaum. This was on another sabbath day, Luke vi. 6. Bp. Pearce. 17. — Boanerges,] This word is compounded of two Hebrew words explained in the text. Christ seems to have given the name to these two disciples from a foresight of the peculiar heat and zeal of their temper. Of this they quickly gave an instance in their desire to call down fire from heaven to consume the Samaritans, Luke ix. 54. St. John also shewed his zeal in forbidding him that cast out devils in the name of Christ, Mark ix. 38. We find too, in the Acts, that St. John was generally one of the chief speakers and actors in the defence and propagation of the Gospel; and the peculiar zeal of these two Apostles seems to have afforded the reason why the one was imprisoned, (Acts iv, v.) and the other shin by Herod, Acts xii. 2. Dr. Whitby. By this title He intimated the powerful effects of their preaching that word, which is frequently compared to thunder; being, like that, the voice of God speaking from heaven, mighty in its operation. Bp. Horne. 18. — Thaddeus,] See note at Matt. x. 3. 21. — to lay hold on him:] To restrain Him from such a laborious discharge of His ministry; to use their persuasions with Him that He would take proper repose and refreshment. Abp. Newcome. — for they said, He is beside himself.] They thought His zeal had carried him too far, so as to make Him neglect even the necessary refreshments of nature. Dr. S. Clarke, They mean, He has forgotten Himself and His own health: He is so vehement in discharging His office, and in preaching, that He is transported beyond Himself, and His understanding disturbed, so that He takes not the necessary care of His food and sleep. Dr. Lightfoot. Or the expression, "they said," may not refer to our Lord's relations; but may mean generally, "Men said;" "a rumour had gone abroad," spread probably by the Pharisees. Rosenmüller. We have here an instance of the impartiality with which the Evangelists relate our Lord's history, and of their consciousness that His conduct refuted the objections raised against it. Abp. Newcome. 22. — which came down from Jerusalem] Probably for the purpose of watching our Saviour's conduct. Abp. Newcome. — He hath Beelzebub,] See note at Matt. ix. 34. 28. — All sins shall be forgiven &c.] See notes at Matt. xii. 31, 32. 31. There came then his brethren &c.] See notes at Matt. xii. 48, 50. Chap. IV. ver. 1. And he began again &c.] On the The parable of the sover, and the meaning thereof. Anno DOMINI 31. gathered unto him a great multitude, so that he entered into a ship, and sat in the sea; and the whole multitude was by the sea on the land. Chap. V. ver. 1.—the country of the Gadarenes.] See note at Matt. viii. 28. There is reason to suppose that the modern town of M'kess is the ancient Gadara. This town is situated on the southern bank of a river culled the Shariat Manadra, which falls into the river Jordan below the lake of Tiberias. It was formerly a large and opulent town, proofs of which are still visible in remnants of marble columns, and of large buildings, in great numbers of sarcophaguses, ornamented with bas-reliefs, with carved work and garlands, which are still tolerably perfect. Many beautiful, vast, and very remarkable caverns are seen hereabouts, which serve as places of retreat for five or six families of Arabs. The country about M'kess bears the name of Al-jedur, which is probably derived from Jadar, or Gadara. Seetzen. 10. — when he was alone.] When He was in private: when the multitude were gone away, and none left with Him but His constant followers. Bps. Pearce and Mann. 11. — unto them that are without.] This appellation the Jewawere accustomed to give to the heathens. Dr. Whitty. 12. That seeing they may see, &c.] St. Matthew (chap. xiii. 13.) gives the words, "because they seeing see not:" and his expression explains the meaning of this passage of St. Mark. It is not meant that our Saviour spoke to them in parables with the design that they should not perceive nor understand; but He foreknew that this would be the case, by reason of their obstinate prejudices against Him and His doctrine; and therefore He would not suffer them to know the mystery of the kingdom of God. Bp. Pearce. — lest at any time they should be &c.] So that they should not at any time be converted. He speaks of the effect which would follow from their hardness of heart. St. Matthew (chap. xiii. 15.) supplies the words which make up the full sense, "For this people's heart is waxed gross, &c. — lest at any time they should see" &c. Bp. Pearce. From their voluntary hardening their hearts, God withdrew His grace, and the means which He would otherwise have afforded them, and which He did afford to others. Dr. Hammond. The saying is somewhat proverbial, and is applied to those who might see, if they would make use of their faculties, what they overlook through their inattention and folly. Le Clerc. 13. — how then will ye know &c.] As ye understand not the meaning of so easy a similitude as this, how will ye understand the meaning of other harder parables? Dr. S. Clarke. 21. — Is a candle brought &c.] Our Saviour had used words nearly the same as these in a different sense at Matt. v. 15. He means here, that the word of God, which is intended for a lantern to our feet, and a light to our paths, is delivered in parables, not that it may be concealed by those to whom it is delivered, but that, the attention being employed with the greater diligence to observe the intended application, the same may be more clearly understood and more deeply imprinted on the mind. Bp. Mann. 22. For there is nothing hid, &c.] He means, that the things which He now tells them privately ought to Anno DOMINI 31. The parable of the mustard seed. Christ stilleth a tempest. Anno DOMINI 31. any thing kept secret, but that it should come abroad. 24.—with what measure ye mete, &c.] This seems to be a proverbial expression, here applied in a spiritual sense. If you make a good use of religious knowledge, you will, by the grace of God, make a proportional improvement; if you be negligent or inattentive, you will lose that portion of knowledge you might have secured to yourselves. Bp. Mann. —unto you that hear] To you that are attentive. Dr. Campbell. 26.—So is the kingdom of God.] This parable (ver. 26—29.) is related only by St. Mark. It seems to mean, that as the seed, after it is once sown, without any further knowledge or care of the husbandman, grows up and increases by secret and imperceptible 29. But when the fruit is brought forth, &c.] "At the time of harvest, when the corn is grown ripe." See the margin. So, at the end of the world, Christ will again visibly appear, to take to Himself and reward those who have received His doctrine, and brought forth the fruits of it. Dr. S. Clarke. 33.—as they were able to hear it.] That is, by degrees discovering the truth to them, as they were capable of bearing it. Dr. S. Clarke. 35. And the same day,] In the original, "In that day," meaning probably on some day about the same time of His teaching. St. Matthew (chap. viii. 23.) represents what follows as happening at a different time from the preceding events. Grotius, Bp. Pearce. 37.—that it was now full.] That there was now a considerable quantity of water in it. Bp. Pearce. Anno DOMINI 31. 1 Matt. 13. 34. 2.—a man with an unclean spirit.] St. Matthew mentions two persons possessed with devils. It is probable that one of them was of greater note in the country, or was more remarkable for the effects of his possession by the unclean spirit (ver. 4.) than the other; on which account St. Mark and St. Luke speak only of one, and wholly omit the mention of the other. Dr. Whitby. Respecting this transaction, see notes at Matt. viii. 28—32. 3. Is not this the carpenter, &c.] We should observe here the strict impartiality of the Evangelist; and his consciousness that nothing could derogate from the dignity of his Master. Abp. Newcome. 4.—A prophet is not without honour, &c.] This was a familiar proverb with the Jews and other nations, and is to be taken in a comparative sense, and with some limitations, as marking what is apt to take place in the ordinary course of things. Beausole. 5.—in the mountains.] The tombs being cut in the sides of mountains. Bp. Pearce. 5.—he could there do no mighty work.] They were so prejudiced against Him, that they gave Him no opportunity of working miracles. Bp. Mann. Or rather, they wanted that faith which was the condition on which our Saviour thought fit to vouchsafe His mercies; as it was not suitable to the designs of Providence, that those who were so backward to believe, should have many mighty works done among them. Bp. Pearce, Dr. Whitby. He could not, with propriety and wisdom, perform any miracles among them, on account of their unworthiness. Abp. Newcome. —a few sick folk.] Those who had faith enough to induce Him to heal them. Bp. Pearce. 7.—thou torment me not.] "Before the time," Matt. viii. 29. Here was such a reference to the final sentence which Christ was to pass on these evil spirits at the end of the world, Jude 6, as could not be dictated by lunacy: it may be questioned if the person speaking, or any of the hearers but Christ Himself, understood the full meaning of it. Dr. Doddridge. 8. And commanded them &c.] On Christ's first instructions to His Apostles, see notes at Matt. x. 9.—My name is Legion.] The Roman legion consisted at that period of six thousand men: the word was usual with the Jews to express a great number. Dr. Lightfoot. 10.—not send them away] "Into the deep," as St. Luke expresses, chap. viii. 31. The devils seem to have known that they were there to be tormented or punished after the day of general judgment. See Jude 6. Bp. Pearce. 10.—there abide &c.] He enjoins them not to go from one house to another to seek for better entertainment, Luke x. 7, 8, but to be content with what they might find in the first house that would receive them. Bp. Mann. 11.—for a testimony against them.] As a testimony of their unbelief, and as a declaration that they are unworthy of intercourse with you: an act which may lead them to reflection. Abp. Newcome. 13.—anointed with oil] It seems to have been customary with the Jews to anoint sick persons with oil, in order to effect their recovery. See James v. 14, 15. The virtues which attended the use of it in the Apostles must have been supernatural, for the cures were certain and constant. Dr. Whitby. 14. And king Herod heard of him.] On the remaining part of this chapter, see notes at Matt. xiv. Divers opinions of Christ. CHAP. VI. John Baptist is beheaded, and buried. Anne DOMINI 31. therefore mighty works do shew forth themselves in him. 15.—one of the prophets.] "One of the old Prophets," Luke ix. 8, particularly the Prophet Jeremiah, Matt. xvi. 14. Dr. Whitby. 17.—to pray him to depart] They were afraid of His power, and did not think themselves safe while He remained in their country. See Luke v. 8. Bp. Mann. 19.—tell them how great things &c.] Jesus had usually commanded the person healed not to divulge the miracle; but in this instance He commanded the contrary. The reason of this seems to have been, that Christ healeth the bloody issue, and raiseth Jairus' daughter. Anno DOMINI 31. publish in Decapolis how great things Jesus had done for him: and all men did marvel. 19.—had a quarrel against him.] Bore a constant grudge against him: see the margin. Dr. S. Clarke. 20. For Herod feared John.] Although Herod felt the greatest indignation against John, for the freedom he had used in reproaching him for his licentious conduct; yet at the same time the character of that excellent man, his piety, his sanctity, his integrity, his disinterestedness, nay, even the courage which had so much offended and provoked him, commanded his respect and veneration, and excited his fears. Nor is this all; he not only feared John, but in some degree paid court to him. He frequently sent for him out of prison, and conversed with him, and, as the Evangelist expresses it, "observed" him; that is, listened to him with attention and with pleasure; nay, he went further still; "he did many things" which John exhorted and enjoined him to do. He perhaps shewed more attention to many of his publick duties, more gentleness to his subjects, more compassion to the poor, more equity in his judicial determinations, more regard to publick worship; and vainly hoped, perhaps, like many other audacious sinners, that this partial reformation, this half-way amendment, would avert the judgments with which John probably threatened him. But the main point, the great object of John's reprehension, the incestuous adultery in which he lived—that he would not part with; it was too precious, too favourite a sin to give up; too great a sacrifice to make to conscience and to God. What a picture does this hold out to us of that strange thing called human nature, of that inconsistency, that contradiction, that contrariety, which sometimes take place in the heart of man, unsanctified and unsubdued by the power of divine grace! and what an exalted idea at the same time does it give us of the dignity of a truly religious character, like that of John, which compels even its bitterest enemies to reverence and to fear it; and forces even the most profligate and most powerful of men to pay an unwilling homage to excellence, at the very moment perhaps when they are meditating its destruction. Bp. Porteus. 21.—a convenient day] A day favourable to the designs of Herodias. Grotius. 24.—said unto her mother, What shall I ask? Most mothers, it is probable, on such an occasion, would have asked for a daughter some situation of high rank or power. But Herodias had a passion to gratify, stronger perhaps than any other, when it takes full possession of the human heart, and that was revenge. She had been mortally injured, as she conceived, by the Baptist, who had attempted to break her present infamous connexion with Herod; and accordingly gave way to all the fury of her resentment. Bp. Porteus. 22. And, behold, there cometh &c.] See notes at Matt. ix. 18-26. 26.-had suffered many things &c.] Had been a patient of many physicians, and had spent all that she had to procure relief; and yet her disease was rather increasing. Bp. Mann. 26.—yet for his oath's sake, &c.] Thus, when a deed of extraordinary wickedness was to be perpetrated, he made religion a cover for it. As if wrong became right, when acted in the name of God; and as if it were more acceptable in His sight to massacre a Prophet, than to repent of a rash oath, made at a drunken entertainment. Bp. Horne. 30.-knowing-that virtue had gone out &c.] It is evident from this, and other similar expressions, Luke vi. 19, that the "virtue," by which Jesus performed these miraculous cures, resided in Himself, which is never said of any of the Apostles or Prophets. The cures wrought by them are ascribed to God, as at Acts xix. 11, 12; but those wrought by Christ, to the divine virtue dwelling in Him; whence He so often declares, that "the Father dwelling in Him did the works," John xiv. 10. Dr. Whitby. 30.—gathered themselves together &c.] They had been sent forth, by "two and two," ver. 7. and now K 2 The miracle of five loaves and two fishes. S. MARK. Christ walketh on the sea. And DOMINI 32. told him all things, both what they had done, and what they had taught. 37. — two hundred pennyworth] The worth of two hundred Roman denarii, amounting to about 6l. 9s. 2d. of our money. Bp. Pearce. 38.-and seeth the tumult,] It is still the custom in the East for multitudes to assemble in a place where a person had lately expired, and to bewail him in a noisy manner, which is deemed an honour to the deceased. Sir J. Chardin says, that the concourse of people on these occasions is sometimes incredible. Harmer. 40.-and them that were with him,] That is, St. Peter, St. James, and St. John, ver. 37. Our Saviour takes with Him as many witnesses as were sufficient to confirm the fact, and no more, lest He should seem to be desirous of vain-glory. Dr. Whitby. K Christ is contemned of his countrymen. He sendeth out the twelve. Anno DOMINI 21. 43.—that no man should know it.] See note at Matt. viii. 4. An additional reason for the injunction of secrecy in this instance may have been, to prevent the dead being brought to Him to be restored to life. His miracles were designed principally as proofs of His mission, and were not intended to alter the order of nature, on every request made to Him. Le Clerc. Chap. VI. ver. 1.—from thence,—into his own country.] That is, from Capernaum to Nazareth. Respecting this transaction, see notes at Matt. xiii. 54—57.