<hi type="bold">34. understood none, &c.--</hi>The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible.
 <title type="x-s3"><reference osisRef="Luke.18.35-Luke.18.43">Lu 18:35-43</reference>. Blind Man Healed.</title>
 In <reference osisRef="Matt.20.29-Matt.20.34">Mt 20:29-34</reference>, they are two, as in the case of the Demoniac of Gadara. In Matthew and Mark (<reference osisRef="Mark.10.46-Mark.10.52">Mr 10:46-52</reference>) the occurrence is connected with Christ's departure from Jericho; in Luke with His approach to it. Many ways of accounting for these slight divergences of detail have been proposed. Perhaps, if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the thing is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these "spots on the sun."

34. understood none, &c.-- The Evangelist seems unable to say strongly enough how entirely hidden from them at that time was the sense of these exceeding plain statements: no doubt to add weight to their subsequent testimony, which from this very circumstance was prodigious, and with all the simple-hearted irresistible. Lu 18:35-43. Blind Man Healed. In Mt 20:29-34, they are two, as in the case of the Demoniac of Gadara. In Matthew and Mark (Mr 10:46-52) the occurrence is connected with Christ's departure from Jericho; in Luke with His approach to it. Many ways of accounting for these slight divergences of detail have been proposed. Perhaps, if we knew all the facts, we should see no difficulty; but that we have been left so far in the dark shows that the thing is of no moment any way. One thing is plain, there could have been no collusion among the authors of these Gospels, else they would have taken care to remove these "spots on the sun."


<hi type="bold">38. son of David, &c.--</hi>(See on <reference osisRef="Matt.12.23">Mt 12:23</reference>).

38. son of David, &c.-- (See on Mt 12:23).


<hi type="bold">39. rebuked, &c.--</hi>(See on <reference osisRef="Luke.18.15">Lu 18:15</reference>).

<hi type="bold">so much the more--</hi>that importunity so commended in the Syrophenician woman, and so often enjoined (Lu 11:5-13; 18:1-8).

39. rebuked, &c.-- (See on Lu 18:15). so much the more-- that importunity so commended in the Syrophenician woman, and so often enjoined (Lu 11:5-13; 18:1-8).


<hi type="bold">40. commanded, &c.--</hi>Mark (<reference osisRef="Mark.10.49">Mr 10:49</reference>) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"--just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted--he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"--how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy--"came to Jesus" (<reference osisRef="Mark.10.49">Mr 10:49</reference>, <reference osisRef="Mark.10.50">50</reference>).

40. commanded, &c.-- Mark (Mr 10:49) has this interesting addition: "And they call the blind man, saying unto him, Be of good comfort, rise, He calleth thee"--just as one earnestly desiring an interview with some exalted person, but told by one official after another that it is vain to wait, as he will not succeed (they know it), yet persists in waiting for some answer to his suit, and at length the door opens, and a servant appears, saying, "You will be admitted--he has called you." And are there no other suitors to Jesus who sometimes fare thus? "And he, casting away his garment"--how lively is this touch, evidently of an eye-witness, expressive of his earnestness and joy--"came to Jesus" (Mr 10:49, 50).


<hi type="bold">41-43. What wilt thou, &c.--</hi>to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (<reference osisRef="Mark.10.51">Mr 10:51</reference>); an emphatic and confiding exclamation. (See on <reference osisRef="John.20.16">Joh 20:16</reference>.) <chapter eID="Luke.18"/>

41-43. What wilt thou, &c.-- to try them; to deepen their present consciousness of need; and to draw out their faith in Him. Lord "Rabboni" (Mr 10:51); an emphatic and confiding exclamation. (See on Joh 20:16.)


<title type="x-s2">CHAPTER 19</title> <title type="x-s3"><reference osisRef="Luke.19.1-Luke.19.10">Lu 19:1-10</reference>. Zaccheus the Publican.</title>
 The name is Jewish.

<hi type="bold">2-4. chief among the publicans--</hi>farming a considerable district, with others under him.

<hi type="bold">rich--</hi>Ill-gotten riches some of it certainly was. (See on <reference osisRef="Luke.19.8">Lu 19:8</reference>.)

CHAPTER 19 Lu 19:1-10. Zaccheus the Publican. The name is Jewish. 2-4. chief among the publicans-- farming a considerable district, with others under him. rich-- Ill-gotten riches some of it certainly was. (See on Lu 19:8.)


<hi type="bold">5-6. looked up,--</hi>in the full knowledge of who was in the tree, and preparatory to addressing him.

<hi type="bold">Zaccheus--</hi>whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (<reference osisRef="John.10.3">Joh 10:3</reference>).

<hi type="bold">make haste, and come down--</hi>to which he literally responded--"he made haste and came down."

<hi type="bold">for to-day, &c.--</hi>Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated.

<hi type="bold">to-day ... abide--</hi>(Compare <reference osisRef="John.1.39">Joh 1:39</reference>), probably over night.

5-6. looked up,-- in the full knowledge of who was in the tree, and preparatory to addressing him. Zaccheus-- whom he had never seen in the flesh, nor probably heard of. "He calleth His own sheep by name and leadeth them out" (Joh 10:3). make haste, and come down-- to which he literally responded--"he made haste and came down." for to-day, &c.-- Our Lord invites Himself, and in "royal" style, which waits not for invitations, but as the honor is done to the subject, not the sovereign, announces the purpose of royalty to partake of the subject's hospitalities. Manifestly our Lord speaks as knowing how the privilege would be appreciated. to-day... abide-- (Compare Joh 1:39), probably over night.


<hi type="bold">7. to be guest--</hi>or lodge: something more than "eating with" such (<reference osisRef="Luke.15.2">Lu 15:2</reference>).

<hi type="bold">a sinner--</hi>that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.

7. to be guest-- or lodge: something more than "eating with" such (Lu 15:2). a sinner-- that was one but a minute ago, but now is not. This mighty change, however, was all unknown to them. But they shall know it presently. "Sinner" would refer both to his office, vile in the eyes of a Jew, and to his character, which it is evident was not good.


<hi type="bold">8-10. stood--</hi>before all.

<hi type="bold">said unto the Lord, Behold, Lord--</hi>Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended.

<hi type="bold">if I have--</hi>that is, "so far as I have," for evidently the "if" is so used (as in <reference osisRef="Phil.4.8">Php 4:8</reference>).

<hi type="bold">taken by false accusation--</hi>defrauded, overcharged (<reference osisRef="Luke.3.12">Lu 3:12</reference>, <reference osisRef="Luke.3.13">13</reference>).

<hi type="bold">fourfold--</hi>The Roman law required this; the Jewish law, but the principal and a fifth more (<reference osisRef="Num.5.7">Nu 5:7</reference>). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on <reference osisRef="John.20.28">Joh 20:28</reference>), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.

8-10. stood-- before all. said unto the Lord, Behold, Lord-- Mark how frequently Luke uses this title, and always where lordly authority, dignity, or power is intended. if I have-- that is, "so far as I have," for evidently the "if" is so used (as in Php 4:8). taken by false accusation-- defrauded, overcharged (Lu 3:12, 13). fourfold-- The Roman law required this; the Jewish law, but the principal and a fifth more (Nu 5:7). There was no demand made for either; but, as if to revenge himself on his hitherto reigning sin (see on Joh 20:28), and to testify the change he had experienced, besides surrendering the half of his fair gains to the poor, he voluntarily determines to give up all that was ill-gotten, quadrupled. He gratefully addressed this to the "Lord," to whom he owed the wonderful change.


<hi type="bold">12. a far country--</hi>said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence.

<hi type="bold">to receive ... a kingdom--</hi>be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high."

<hi type="bold">to return--</hi>at His second coming.

12. a far country-- said to put down the notion that He was just on His way to set up His kingdom, and to inaugurate it by His personal presence. to receive... a kingdom-- be invested with royalty; as when Herod went to Rome and was there made king; a striking expression of what our Lord went away for and received, "sitting down at the right hand of the Majesty on high." to return-- at His second coming.


<hi type="bold">13. Occupy--</hi>"negotiate," "do business," with the resources entrusted.

13. Occupy-- "negotiate," "do business," with the resources entrusted.


<hi type="bold">14. his citizens--</hi>His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (<reference osisRef="John.19.15">Joh 19:15</reference>). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.

14. his citizens-- His proper subjects; meaning the Jews, who expressly repudiating our Lord's claims said, "We have no king but Cæsar" (Joh 19:15). In Christendom, these correspond to infidel rejecters of Christianity, as distinguished from professed Christians.


15-26. (See on <reference osisRef="Matt.25.19-Matt.25.29">Mt 25:19-29</reference>.)

<hi type="bold">ten ... five cities--</hi>different degrees of future gracious reward, proportioned to the measure of present fidelity.

15-26. (See on Mt 25:19-29.) ten... five cities-- different degrees of future gracious reward, proportioned to the measure of present fidelity.


<hi type="bold">27. bring hither, &c.--</hi>(Compare <reference osisRef="1Sam.15.32">1Sa 15:32</reference>, <reference osisRef="1Sam.15.33">33</reference>). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ.
 <title type="x-s3"><reference osisRef="Luke.19.28-Luke.19.44">Lu 19:28-44</reference>. Christ's Triumphant Entry into Jerusalem and Tears over It.</title>
 (See on <reference osisRef="Matt.21.1-Matt.21.11">Mt 21:1-11</reference>.)

27. bring hither, &c.-- (Compare 1Sa 15:32, 33). Referring to the awful destruction of Jerusalem, but pointing to the final destruction of all that are found in open rebellion against Christ. Lu 19:28-44. Christ's Triumphant Entry into Jerusalem and Tears over It. (See on Mt 21:1-11.)


<hi type="bold">29-38. Bethphage--</hi>"house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.

29-38. Bethphage-- "house of figs," a village which with Bethany lay along the further side of Mount Olivet, east of Jerusalem.


<hi type="bold">40. the stones, &c.--</hi>Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (<reference osisRef="Hab.2.11">Ha 2:11</reference>).

40. the stones, &c.-- Hitherto the Lord had discouraged all demonstrations in His favor; latterly He had begun an opposite course; on this one occasion He seems to yield His whole soul to the wide and deep acclaim with a mysterious satisfaction, regarding it as so necessary a part of the regal dignity in which as Messiah He for this last time entered the city, that if not offered by the vast multitude, it would have been wrung out of the stones rather than be withheld (Ha 2:11).


<hi type="bold">41-44. when beheld ... wept--</hi>Compare <reference osisRef="Lam.3.51">La 3:51</reference>, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on <reference osisRef="Matt.23.37">Mt 23:37</reference>.)

41-44. when beheld... wept-- Compare La 3:51, "Mine eye affecteth mine heart"; the heart again affecting the eye. Under this sympathetic law of the relation of mind and body, Jesus, in His beautiful, tender humanity, was constituted even as we. What a contrast to the immediately preceding profound joy! He yielded Himself alike freely to both. (See on Mt 23:37.)


<title type="x-s3"><reference osisRef="Luke.19.45-Luke.19.48">Lu 19:45-48</reference>. Second Cleansing of the Temple and Subsequent Teaching.</title>

45-46. As the first cleansing was on His first visit to Jerusalem (<reference osisRef="John.2.13-John.2.22">Joh 2:13-22</reference>), so this second cleansing was on His last.

<hi type="bold">den of thieves--</hi>banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.

Lu 19:45-48. Second Cleansing of the Temple and Subsequent Teaching. 45-46. As the first cleansing was on His first visit to Jerusalem (Joh 2:13-22), so this second cleansing was on His last. den of thieves-- banded together for plunder, reckless of principle. The mild term "house of merchandise," used on the former occasion, was now unsuitable.


<hi type="bold">47. sought--</hi>continued seeking, that is, daily, as He taught.

47. sought-- continued seeking, that is, daily, as He taught.


<hi type="bold">48. were very attentive to hear him--</hi>hung upon His words. <chapter eID="Luke.19"/>

48. were very attentive to hear him-- hung upon His words.


<title type="x-s2">CHAPTER 20</title> <title type="x-s3"><reference osisRef="Luke.20.1-Luke.20.19">Lu 20:1-19</reference>. The Authority of Jesus Questioned, and His Reply--Parable of the Wicked Husbandmen.</title>
 (See on <reference osisRef="Matt.21.23">Mt 21:23</reference>.)

<hi type="bold">2. these things--</hi>particularly the clearing of the temple.

CHAPTER 20 Lu 20:1-19. The Authority of Jesus Questioned, and His Reply--Parable of the Wicked Husbandmen. (See on Mt 21:23.) 2. these things-- particularly the clearing of the temple.


<hi type="bold">4. baptism of John--</hi>his whole ministry and mission, of which baptism was the seal.

4. baptism of John-- his whole ministry and mission, of which baptism was the seal.


<hi type="bold">5. Why then believed ye him not?--</hi>that is, in his testimony to Jesus, the sum of his whole witness.

5. Why then believed ye him not?-- that is, in his testimony to Jesus, the sum of his whole witness.


<hi type="bold">7. could not tell--</hi>crooked, cringing hypocrites! No wonder Jesus gave you no answer (<reference osisRef="Matt.7.6">Mt 7:6</reference>). But what dignity and composure does our Lord display as He turns their question upon themselves!

7. could not tell-- crooked, cringing hypocrites! No wonder Jesus gave you no answer (Mt 7:6). But what dignity and composure does our Lord display as He turns their question upon themselves!


<hi type="bold">9-13. vineyard--</hi>(See on <reference osisRef="Luke.13.6">Lu 13:6</reference>). In <reference osisRef="Matt.21.33">Mt 21:33</reference> additional points are given, taken literally from <reference osisRef="Isa.5.2">Is 5:2</reference>, to fix down the application and sustain it by Old Testament authority.

<hi type="bold">husbandmen--</hi>the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded.

<hi type="bold">went, &c.--</hi>leaving it to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on <reference osisRef="Mark.4.26">Mr 4:26</reference>.)

9-13. vineyard-- (See on Lu 13:6). In Mt 21:33 additional points are given, taken literally from Is 5:2, to fix down the application and sustain it by Old Testament authority. husbandmen-- the ordinary spiritual guides of the people, under whose care and culture the fruits of righteousness might be yielded. went, &c.-- leaving it to the laws of the spiritual husbandry during the whole length of the Jewish economy. (See on Mr 4:26.)


<hi type="bold">14. reasoned among themselves--</hi>(Compare <reference osisRef="Gen.37.18-Gen.37.20">Ge 37:18-20</reference>; <reference osisRef="John.11.47-John.11.53">Joh 11:47-53</reference>).

<hi type="bold">the heir--</hi>sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature (<reference osisRef="Heb.1.2">He 1:2</reference>).

<hi type="bold">inheritance ... ours--</hi>and so from mere servants we may become lords; the deep aim of the depraved heart, and literally "the root of all evil."

14. reasoned among themselves-- (Compare Ge 37:18-20; Joh 11:47-53). the heir-- sublime expression of the great truth, that God's inheritance was destined for, and in due time to come into the possession of, His Son in our nature (He 1:2). inheritance... ours-- and so from mere servants we may become lords; the deep aim of the depraved heart, and literally "the root of all evil."


<hi type="bold">15. cast him out of the vineyard--</hi>(Compare <reference osisRef="Heb.13.11-Heb.13.13">He 13:11-13</reference>; <reference osisRef="1Kgs.21.13">1Ki 21:13</reference>; <reference osisRef="John.19.17">Joh 19:17</reference>).

15. cast him out of the vineyard-- (Compare He 13:11-13; 1Ki 21:13; Joh 19:17).


<hi type="bold">16. He shall come, &c.--</hi>This answer was given by the Pharisees themselves (<reference osisRef="Matt.21.41">Mt 21:41</reference>), thus pronouncing their own righteous doom. Matthew alone (<reference osisRef="Matt.21.43">Mt 21:43</reference>) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof"--the great evangelical community of the faithful, chiefly Gentiles.

<hi type="bold">God forbid--</hi>His whole meaning now bursting upon them.

16. He shall come, &c.-- This answer was given by the Pharisees themselves (Mt 21:41), thus pronouncing their own righteous doom. Matthew alone (Mt 21:43) gives the naked application, that "the kingdom of God should be taken from them, and given to a nation bringing forth the fruits thereof"--the great evangelical community of the faithful, chiefly Gentiles. God forbid-- His whole meaning now bursting upon them.


<hi type="bold">17-19. written--</hi>(in <reference osisRef="Ps.118.22">Psa 118:22</reference>, <reference osisRef="Ps.118.23">23</reference>. See on <reference osisRef="Luke.19.38">Lu 19:38</reference>). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (<reference osisRef="Isa.8.15">Is 8:15</reference>), "sustaining great spiritual hurt; but soon that Stone should fall upon them and grind them to powder" (<reference osisRef="Dan.2.34">Da 2:34</reference>, 35; <reference osisRef="Zech.12.3">Zec 12:3</reference>)--in their corporate capacity in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.

17-19. written-- (in Psa 118:22, 23. See on Lu 19:38). The Kingdom of God is here a Temple, in the erection of which a certain stone, rejected as unsuitable by the spiritual builders, is, by the great Lord of the House, made the keystone of the whole. On that Stone the builders were now "falling" and being "broken" (Is 8:15), "sustaining great spiritual hurt; but soon that Stone should fall upon them and grind them to powder" (Da 2:34, 35; Zec 12:3)--in their corporate capacity in the tremendous destruction of Jerusalem, but personally, as unbelievers, in a more awful sense still.


<title type="x-s3"><reference osisRef="Luke.20.20-Luke.20.40">Lu 20:20-40</reference>. Entangling Questions about Tribute and the Resurrection--The Replies.</title>

<hi type="bold">20-26. sent forth--</hi>after consulting (<reference osisRef="Matt.22.15">Mt 22:15</reference>) on the best plan.

<hi type="bold">spies--</hi>"of the Pharisees and Herodians" (<reference osisRef="Mark.12.13">Mr 12:13</reference>). See <reference osisRef="Mark.3.6">Mr 3:6</reference>.

Lu 20:20-40. Entangling Questions about Tribute and the Resurrection--The Replies. 20-26. sent forth-- after consulting (Mt 22:15) on the best plan. spies-- "of the Pharisees and Herodians" (Mr 12:13). See Mr 3:6.


<hi type="bold">27-34. no resurrection--</hi>"nor angel nor spirit" (<reference osisRef="Acts.23.8">Ac 23:8</reference>); the materialists of the day.

27-34. no resurrection-- "nor angel nor spirit" (Ac 23:8); the materialists of the day.


<hi type="bold">36. neither ... die any more--</hi>Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease.

<hi type="bold">equal--</hi>or "like."

<hi type="bold">unto the angels--</hi>that is, in the immortality of their nature.

<hi type="bold">children of God--</hi>not in respect of character but nature; "being the children of the resurrection" to an undecaying existence (<reference osisRef="Rom.8.21">Ro 8:21</reference>, <reference osisRef="Rom.8.23">23</reference>). And thus the children of their Father's immortality (<reference osisRef="1Tim.6.16">1Ti 6:16</reference>).

36. neither... die any more-- Marriage is ordained to perpetuate the human family; but as there will be no breaches by death in the future state, this ordinance will cease. equal-- or "like." unto the angels-- that is, in the immortality of their nature. children of God-- not in respect of character but nature; "being the children of the resurrection" to an undecaying existence (Ro 8:21, 23). And thus the children of their Father's immortality (1Ti 6:16).


<hi type="bold">37-38. even Moses--</hi>whom they had just quoted to entangle Him.

37-38. even Moses-- whom they had just quoted to entangle Him.


<hi type="bold">39. scribes ... well said--</hi>enjoying His victory over the Sadducees.

<hi type="bold">they durst not--</hi>neither party, both for the time utterly foiled.

39. scribes... well said-- enjoying His victory over the Sadducees. they durst not-- neither party, both for the time utterly foiled.


<title type="x-s3"><reference osisRef="Luke.20.41-Luke.20.47">Lu 20:41-47</reference>. Christ Baffles the Pharisees by a Question about David and Messiah, and Denounces the Scribes.</title>

<hi type="bold">41. said, &c.--</hi>"What think ye of Christ [the promised and expected Messiah]? Whose son is He [to be]? They say unto Him, The son of David. He saith unto them, How then doth David in spirit [by the Holy Ghost, Mr 12:36] call Him Lord?" (<reference osisRef="Matt.22.42">Mt 22:42</reference>, <reference osisRef="Matt.22.43">43</reference>). The difficulty can only be solved by the higher and lower--the divine and human natures of our Lord (<reference osisRef="Matt.1.23">Mt 1:23</reference>). Mark the testimony here given to the inspiration of the Old Testament (compare <reference osisRef="Luke.24.44">Lu 24:44</reference>).

Lu 20:41-47. Christ Baffles the Pharisees by a Question about David and Messiah, and Denounces the Scribes. 41. said, &c.-- "What think ye of Christ [the promised and expected Messiah]? Whose son is He [to be]? They say unto Him, The son of David. He saith unto them, How then doth David in spirit [by the Holy Ghost, Mr 12:36] call Him Lord?" (Mt 22:42, 43). The difficulty can only be solved by the higher and lower--the divine and human natures of our Lord (Mt 1:23). Mark the testimony here given to the inspiration of the Old Testament (compare Lu 24:44).


<hi type="bold">46-47. Beware, &c.--</hi>(See on <reference osisRef="Matt.23.5">Mt 23:5</reference>; and <reference osisRef="Luke.14.7">Lu 14:7</reference>).

46-47. Beware, &c.-- (See on Mt 23:5; and Lu 14:7).


<title type="x-s2">CHAPTER 21</title> <title type="x-s3"><reference osisRef="Luke.21.1-Luke.21.4">Lu 21:1-4</reference>. The Widow's Two Mites.</title>

<hi type="bold">1. looked up--</hi>He had "sat down over against the treasury" (<reference osisRef="Mark.12.41">Mr 12:41</reference>), probably to rest, for He had continued long standing as he taught in the temple court (<reference osisRef="Mark.11.27">Mr 11:27</reference>), and "looking up He saw"--as in Zaccheus' case, not quite casually.

<hi type="bold">the rich, &c.--</hi>"the people," says <reference osisRef="Mark.12.41">Mr 12:41</reference> "cast money into the treasury, and many rich east in much"; that is, into chests deposited in one of the courts of the temple to receive the offerings of the people towards its maintenance (<reference osisRef="2Kgs.12.9">2Ki 12:9</reference>; <reference osisRef="John.8.20">Joh 8:20</reference>).

CHAPTER 21 Lu 21:1-4. The Widow's Two Mites. 1. looked up-- He had "sat down over against the treasury" (Mr 12:41), probably to rest, for He had continued long standing as he taught in the temple court (Mr 11:27), and "looking up He saw"--as in Zaccheus' case, not quite casually. the rich, &c.-- "the people," says Mr 12:41 "cast money into the treasury, and many rich east in much"; that is, into chests deposited in one of the courts of the temple to receive the offerings of the people towards its maintenance (2Ki 12:9; Joh 8:20).


<hi type="bold">2. two mites--</hi>"which make a farthing" (<reference osisRef="Mark.12.42">Mr 12:42</reference>), the smallest Jewish coin. "She might have kept one" [Bengel].

2. two mites-- "which make a farthing" (Mr 12:42), the smallest Jewish coin. "She might have kept one" [Bengel].


<hi type="bold">3. And he said--</hi>"to His disciples," whom He "called to Him" (<reference osisRef="Mark.12.43">Mr 12:43</reference>), to teach from it a great future lesson.

<hi type="bold">more than ... all--</hi>in proportion to her means, which is God's standard (<reference osisRef="2Cor.8.12">2Co 8:12</reference>).

3. And he said-- "to His disciples," whom He "called to Him" (Mr 12:43), to teach from it a great future lesson. more than... all-- in proportion to her means, which is God's standard (2Co 8:12).


<hi type="bold">4. of their abundance--</hi>their superfluity; what they had to spare," or beyond what they needed.

<hi type="bold">of her penury--</hi>or "want" (<reference osisRef="Mark.12.44">Mr 12:44</reference>)--her deficiency, of what was less than her own wants required, "all the living she had." Mark (<reference osisRef="Mark.12.44">Mr 12:44</reference>) still more emphatically, "all that she had--her whole subsistence." Note: (1) As temple offerings are needed still for the service of Christ at home and abroad, so "looking down" now, as then "up," Me "sees" who "cast in," and how much. (2) Christ's standard of commendable offering is not our superfluity, but our deficiency--not what will never be missed, but what costs us some real sacrifice, and just in proportion to the relative amount of that sacrifice. (See <reference osisRef="2Cor.8.1-2Cor.8.3">2Co 8:1-3</reference>.)

4. of their abundance-- their superfluity; what they had to spare," or beyond what they needed. of her penury-- or "want" (Mr 12:44)--her deficiency, of what was less than her own wants required, "all the living she had." Mark (Mr 12:44) still more emphatically, "all that she had--her whole subsistence." Note: (1) As temple offerings are needed still for the service of Christ at home and abroad, so "looking down" now, as then "up," Me "sees" who "cast in," and how much. (2) Christ's standard of commendable offering is not our superfluity, but our deficiency--not what will never be missed, but what costs us some real sacrifice, and just in proportion to the relative amount of that sacrifice. (See 2Co 8:1-3.)


<title type="x-s3"><reference osisRef="Luke.21.5-Luke.21.38">Lu 21:5-38</reference>. Christ's Prophecy of the Destruction of Jerusalem and Warnings to Prepare for His Second Coming, Suggested by It--His Days and Nights during His Last Week.</title>

5-7. (See on <reference osisRef="Matt.24.1-Matt.24.3">Mt 24:1-3</reference>.)

Lu 21:5-38. Christ's Prophecy of the Destruction of Jerusalem and Warnings to Prepare for His Second Coming, Suggested by It--His Days and Nights during His Last Week. 5-7. (See on Mt 24:1-3.)


<hi type="bold">8. the time--</hi>of the Kingdom, in its full glory.

<hi type="bold">go ... not ... after them--</hi>"I come not so very soon" (<reference osisRef="2Thess.2.1">2Th 2:1</reference>, <reference osisRef="2Cor.2.2">2</reference>) [Stier].

8. the time-- of the Kingdom, in its full glory. go... not... after them-- "I come not so very soon" (2Th 2:1, 2) [Stier].


<hi type="bold">9-11. not terrified--</hi>(See <reference osisRef="Luke.21.19">Lu 21:19</reference>; <reference osisRef="Isa.8.11-Isa.8.14">Is 8:11-14</reference>).

<hi type="bold">end not by and by--</hi>or immediately, not yet (<reference osisRef="Matt.24.6">Mt 24:6</reference>; <reference osisRef="Mark.13.7">Mr 13:7</reference>): that is, "Worse must come before all is over."

9-11. not terrified-- (See Lu 21:19; Is 8:11-14). end not by and by-- or immediately, not yet (Mt 24:6; Mr 13:7): that is, "Worse must come before all is over."


<hi type="bold">12. brought before, &c.--</hi>The book of Acts verifies all this.

12. brought before, &c.-- The book of Acts verifies all this.


<hi type="bold">13. for a testimony--</hi>an opportunity of bearing testimony.

13. for a testimony-- an opportunity of bearing testimony.


<hi type="bold">18. not a hair ... perish--</hi>He had just said (<reference osisRef="Luke.21.16">Lu 21:16</reference>) they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of the ninety-first Psalm, and such like. Matthew adds the following (<reference osisRef="Matt.24.12">Mt 24:12</reference>): "And because iniquity shall abound, the love of many," the many or, the most--the generality of professed disciples--"shall wax cold." But he that endureth to the end shall be saved. Sad illustrations of the effect of abounding iniquity in cooling the love of faithful disciples we have in the Epistle of James, written about this period referred to, and too frequently ever since (<reference osisRef="Heb.10.38">He 10:38</reference>, <reference osisRef="Heb.10.39">39</reference>; <reference osisRef="Rev.2.10">Re 2:10</reference>). "And this gospel of the kingdom shall be preached in all the world for a witness, and then shall the end come" (<reference osisRef="Matt.24.14">Mt 24:14</reference>). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to the end.

18. not a hair... perish-- He had just said (Lu 21:16) they should be put to death; showing that this precious promise is far above immunity from mere bodily harm, and furnishing a key to the right interpretation of the ninety-first Psalm, and such like. Matthew adds the following (Mt 24:12): "And because iniquity shall abound, the love of many," the many or, the most--the generality of professed disciples--"shall wax cold." But he that endureth to the end shall be saved. Sad illustrations of the effect of abounding iniquity in cooling the love of faithful disciples we have in the Epistle of James, written about this period referred to, and too frequently ever since (He 10:38, 39; Re 2:10). "And this gospel of the kingdom shall be preached in all the world for a witness, and then shall the end come" (Mt 24:14). God never sends judgment without previous warning; and there can be no doubt that the Jews, already dispersed over most known countries, had nearly all heard the Gospel "as a witness," before the end of the Jewish state. The same principle was repeated and will repeat itself to the end.


<hi type="bold">20-21. by armies--</hi>encamped armies, that is, besieged: "the abomination of desolation" (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) "spoken of by Daniel the prophet" (<reference osisRef="Dan.9.27">Da 9:27</reference>) "standing where it ought not" (<reference osisRef="Mark.13.14">Mr 13:14</reference>). "Whoso readeth [that prophecy] let him understand" (<reference osisRef="Matt.24.15">Mt 24:15</reference>).

<hi type="bold">Then ... flee, &c.--</hi>Eusebius says the Christians fled to Pella, at the north extremity of Perea, being "prophetically directed"; perhaps by some prophetic intimation still more explicit than this, which still would be their chart.

20-21. by armies-- encamped armies, that is, besieged: "the abomination of desolation" (meaning the Roman ensigns, as the symbols of an idolatrous, pagan, unclean power) "spoken of by Daniel the prophet" (Da 9:27) "standing where it ought not" (Mr 13:14). "Whoso readeth [that prophecy] let him understand" (Mt 24:15). Then... flee, &c.-- Eusebius says the Christians fled to Pella, at the north extremity of Perea, being "prophetically directed"; perhaps by some prophetic intimation still more explicit than this, which still would be their chart.


<hi type="bold">23. woe unto--</hi>"alas for."

<hi type="bold">with child, &c.--</hi>from the greater suffering it would involve; as also "flight in winter, and on the sabbath," which they were to "pray" against (<reference osisRef="Matt.24.20">Mt 24:20</reference>), the one as more trying to the body, the other to the soul. "For then shall be tribulation such as was not since the beginning of the world, nor ever shall be"--language not unusual in the Old Testament for tremendous calamities, though of this it may perhaps be literally said, "And except those days should be shortened, there should no flesh be saved, but for the elect's sake those days shall be shortened" (<reference osisRef="Matt.24.21">Mt 24:21</reference>, <reference osisRef="Matt.24.22">22</reference>). But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. Here in Matthew and Mark (<reference osisRef="Matt.24.24">Mt 24:24</reference>; <reference osisRef="Mark.13.22">Mr 13:22</reference>) are some particulars about "false Christs," who should, "if possible"--a precious clause--"deceive the very elect." (Compare <reference osisRef="2Thess.2.9-2Thess.2.11">2Th 2:9-11</reference>; <reference osisRef="Rev.13.13">Re 13:13</reference>.)

23. woe unto-- "alas for." with child, &c.-- from the greater suffering it would involve; as also "flight in winter, and on the sabbath," which they were to "pray" against (Mt 24:20), the one as more trying to the body, the other to the soul. "For then shall be tribulation such as was not since the beginning of the world, nor ever shall be"--language not unusual in the Old Testament for tremendous calamities, though of this it may perhaps be literally said, "And except those days should be shortened, there should no flesh be saved, but for the elect's sake those days shall be shortened" (Mt 24:21, 22). But for this merciful "shortening," brought about by a remarkable concurrence of causes, the whole nation would have perished, in which there yet remained a remnant to be afterwards gathered out. Here in Matthew and Mark (Mt 24:24; Mr 13:22) are some particulars about "false Christs," who should, "if possible"--a precious clause--"deceive the very elect." (Compare 2Th 2:9-11; Re 13:13.)


<hi type="bold">24. Jerusalem ... trodden down ... until, &c.--</hi>Implying (1) that one day Jerusalem shall cease to be "trodden down by the Gentiles" (<reference osisRef="Rev.11.2">Re 11:2</reference>), as then by pagan so now by Mohammedan unbelievers; (2) that this shall be at the "completion" of "the times of the Gentiles," which from <reference osisRef="Rom.11.25">Ro 11:25</reference> (taken from this) we conclude to mean till the Gentiles have had their full time of that place in the Church which the Jews in their time had before them--after which, the Jews being again "grafted into their own olive tree," one Church of Jew and Gentile together shall fill the earth (<reference osisRef="Rom.11.1-Rom.11.36">Ro 11:1-36</reference>). What a vista this opens up!

24. Jerusalem... trodden down... until, &c.-- Implying (1) that one day Jerusalem shall cease to be "trodden down by the Gentiles" (Re 11:2), as then by pagan so now by Mohammedan unbelievers; (2) that this shall be at the "completion" of "the times of the Gentiles," which from Ro 11:25 (taken from this) we conclude to mean till the Gentiles have had their full time of that place in the Church which the Jews in their time had before them--after which, the Jews being again "grafted into their own olive tree," one Church of Jew and Gentile together shall fill the earth (Ro 11:1-36). What a vista this opens up!


<hi type="bold">25-28. signs, &c.--</hi>Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from <reference osisRef="Luke.21.28">Lu 21:28</reference>, <reference osisRef="Luke.21.32">32</reference>, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate reference beyond doubt is to Christ's final coming.

25-28. signs, &c.-- Though the grandeur of this language carries the mind over the head of all periods but that of Christ's second coming, nearly every expression will be found used of the Lord's coming in terrible national judgments, as of Babylon, &c.; and from Lu 21:28, 32, it seems undeniable that its immediate reference was to the destruction of Jerusalem, though its ultimate reference beyond doubt is to Christ's final coming.


<hi type="bold">32. This generation--</hi>not "this nation," as some interpret it, which, though admissible in itself, seems very unnatural here. It is rather as in <reference osisRef="Luke.9.27">Lu 9:27</reference>.

32. This generation-- not "this nation," as some interpret it, which, though admissible in itself, seems very unnatural here. It is rather as in Lu 9:27.


<hi type="bold">34-37. surfeiting, and drunkenness--</hi>All animal excesses, quenching spirituality.

<hi type="bold">cares of this life--</hi>(See on <reference osisRef="Mark.4.7">Mr 4:7</reference>; <reference osisRef="Mark.4.19">Mr 4:19</reference>).

34-37. surfeiting, and drunkenness-- All animal excesses, quenching spirituality. cares of this life-- (See on Mr 4:7; Mr 4:19).


<title type="x-s2">CHAPTER 22</title> <title type="x-s3"><reference osisRef="Luke.22.1-Luke.22.6">Lu 22:1-6</reference>. Conspiracy of the Jewish Authorities to Put Jesus to Death--Compact with Judas.</title>

1-2. (See on <reference osisRef="Matt.26.1-Matt.26.5">Mt 26:1-5</reference>.)

CHAPTER 22 Lu 22:1-6. Conspiracy of the Jewish Authorities to Put Jesus to Death--Compact with Judas. 1-2. (See on Mt 26:1-5.)


<hi type="bold">3. Then entered Satan, &c.--</hi>but not yet in the full sense. The awful stages of it were these: (1) Covetousness being his master--passion, the Lord let it reveal itself and gather strength by entrusting him with "the bag" (<reference osisRef="John.12.6">Joh 12:6</reference>), as treasurer to Himself and the Twelve. (2) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his own use. Satan, seeing this door into his heart standing wide open, determines to enter by it, but cautiously (<reference osisRef="2Cor.2.11">2Co 2:11</reference>); first merely "putting it into his heart to betray Him" (<reference osisRef="John.13.2">Joh 13:2</reference>), suggesting the thought to him that by this means he might enrich himself. (3) This thought was probably converted into a settled purpose by what took place in Simon's house at Bethany. (See <reference osisRef="Matt.26.6">Mt 26:6</reference>, and see on <reference osisRef="John.12.4-John.8.4">Joh 12:4-8.) (4</reference>) Starting back, perhaps, or mercifully held back, for some time, the determination to carry it into immediate effect was not consummated till, sitting at the paschal supper, "Satan entered into him" (see on <reference osisRef="John.13.27">Joh 13:27</reference>), and conscience, effectually stifled, only rose again to be his tormentor. What lessons in all this for every one (<reference osisRef="Eph.4.27">Ep 4:27</reference>; <reference osisRef="Jas.4.7">Jas 4:7</reference>; <reference osisRef="1Pet.5.8">1Pe 5:8</reference>, <reference osisRef="1Pet.5.9">9</reference>)!

3. Then entered Satan, &c.-- but not yet in the full sense. The awful stages of it were these: (1) Covetousness being his master--passion, the Lord let it reveal itself and gather strength by entrusting him with "the bag" (Joh 12:6), as treasurer to Himself and the Twelve. (2) In the discharge of that most sacred trust he became "a thief," appropriating its contents from time to time to his own use. Satan, seeing this door into his heart standing wide open, determines to enter by it, but cautiously (2Co 2:11); first merely "putting it into his heart to betray Him" (Joh 13:2), suggesting the thought to him that by this means he might enrich himself. (3) This thought was probably converted into a settled purpose by what took place in Simon's house at Bethany. (See Mt 26:6, and see on Joh 12:4-8.) (4) Starting back, perhaps, or mercifully held back, for some time, the determination to carry it into immediate effect was not consummated till, sitting at the paschal supper, "Satan entered into him" (see on Joh 13:27), and conscience, effectually stifled, only rose again to be his tormentor. What lessons in all this for every one (Ep 4:27; Jas 4:7; 1Pe 5:8, 9)!


<hi type="bold">5. money--</hi>"thirty pieces of silver" (<reference osisRef="Matt.26.15">Mt 26:15</reference>); thirty shekels, the fine payable for man- or maid-servant accidentally killed (<reference osisRef="Exod.21.32">Ex 21:32</reference>), and equal to between four and five pounds of our money--"a goodly price that I was priced at of them" (<reference osisRef="Zech.11.13">Zec 11:13</reference>). (See on <reference osisRef="John.19.16">Joh 19:16</reference>.)

5. money-- "thirty pieces of silver" (Mt 26:15); thirty shekels, the fine payable for man- or maid-servant accidentally killed (Ex 21:32), and equal to between four and five pounds of our money--"a goodly price that I was priced at of them" (Zec 11:13). (See on Joh 19:16.)


<hi type="bold">6. in the absence, &c.--</hi>(See <reference osisRef="Matt.26.5">Mt 26:5</reference>).

6. in the absence, &c.-- (See Mt 26:5).


<title type="x-s3"><reference osisRef="Luke.22.7-Luke.22.38">Lu 22:7-38</reference>. Last Passover--Institution of the Supper--Discourse at the Table.</title>

<hi type="bold">7. the day of unleavened bread--</hi>strictly the fifteenth Nisan (part of our March and April) after the paschal lamb was killed; but here, the fourteenth (Thursday). Into the difficult questions raised on this we cannot here enter.

Lu 22:7-38. Last Passover--Institution of the Supper--Discourse at the Table. 7. the day of unleavened bread-- strictly the fifteenth Nisan (part of our March and April) after the paschal lamb was killed; but here, the fourteenth (Thursday). Into the difficult questions raised on this we cannot here enter.


<hi type="bold">10-13. when ye are entered the city--</hi>He Himself probably stayed at Bethany during the day.

<hi type="bold">there shall a man, &c.--</hi>(See on <reference osisRef="Luke.19.29-Luke.19.32">Lu 19:29-32</reference>).

10-13. when ye are entered the city-- He Himself probably stayed at Bethany during the day. there shall a man, &c.-- (See on Lu 19:29-32).


<hi type="bold">14-18. the hour--</hi>about six P.M. Between three and this hour the lamb was killed (<reference osisRef="Exod.12.6">Ex 12:6</reference>, Margin)

14-18. the hour-- about six P.M. Between three and this hour the lamb was killed (Ex 12:6, Margin)


21-22. (See on <reference osisRef="John.13.21">Joh 13:21</reference>, &c.).

21-22. (See on Joh 13:21, &c.).


<hi type="bold">24-30. there was--</hi>or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on <reference osisRef="Mark.10.42-Mark.10.45">Mr 10:42-45</reference>.)

24-30. there was-- or "had been," referring probably to some symptoms of the former strife which had reappeared, perhaps on seeing the whole paschal arrangements committed to two of the Twelve. (See on Mr 10:42-45.)


<hi type="bold">31-34. Simon, Simon--</hi>(See on <reference osisRef="Luke.10.41">Lu 10:41</reference>).

<hi type="bold">desired to have--</hi>rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (<reference osisRef="Rev.12.10">Re 12:10</reference>), that he would find chaff enough in his religion, if indeed there was any wheat at all.

<hi type="bold">you--</hi>not Peter only, but them all.

31-34. Simon, Simon-- (See on Lu 10:41). desired to have-- rather, "hath obtained you," properly "asked and obtained"; alluding to Job (Job 1:6-12; 2:1-6), whom he solicited and obtained that he might sift him as wheat, insinuating as "the accuser of the brethren" (Re 12:10), that he would find chaff enough in his religion, if indeed there was any wheat at all. you-- not Peter only, but them all.


<hi type="bold">35-38. But now--</hi>that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.

35-38. But now-- that you are going forth not as before on a temporary mission, provided for without purse or scrip, but into scenes of continued and severe trial, your methods must be different; for purse and scrip will now be needed for support, and the usual means of defense.


<title type="x-s3"><reference osisRef="Luke.22.39-Luke.22.46">Lu 22:39-46</reference>. Agony in the Garden.</title>

<hi type="bold">39. as ... wont--</hi>(See <reference osisRef="John.18.2">Joh 18:2</reference>).

Lu 22:39-46. Agony in the Garden. 39. as... wont-- (See Joh 18:2).


<hi type="bold">40. the place--</hi>the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1) He bade nine of the Twelve remain "here" while He went and prayed "yonder." (2) He "took the other three, Peter, James, and John, and began to be sore amazed [appalled], sorrowful, and very heavy [oppressed], and said, My soul is exceeding sorrowful even unto death"--"I feel as if nature would sink under this load, as if life were ebbing out, and death coming before its time"--"tarry ye here, and watch with Me"; not, "Witness for Me," but, "Bear Me company." It did Him good, it seems, to have them beside Him. (3) But soon even they were too much for Him: He must be alone. "He was withdrawn from them about a stone's-cast"--though near enough for them to be competent witnesses and kneeled down, uttering that most affecting prayer (<reference osisRef="Mark.14.36">Mr 14:36</reference>), that if possible "the cup," of His approaching death, "might pass from Him, but if not, His Father's will be done": implying that in itself it was so purely revolting that only its being the Father's will would induce Him to taste it, but that in that view of it He was perfectly prepared to drink it. It is no struggle between a reluctant and a compliant will, but between two views of one event--an abstract and a relative view of it, in the one of which it was revolting, in the other welcome. By signifying how it felt in the one view, He shows His beautiful oneness with ourselves in nature and feeling; by expressing how He regarded it in the other light, He reveals His absolute obediential subjection to His Father. (4) On this, having a momentary relief, for it came upon Him, we imagine, by surges, He returns to the three, and finding them sleeping, He addresses them affectingly, particularly Peter, as in <reference osisRef="Mark.14.37">Mr 14:37</reference>, <reference osisRef="Mark.14.38">38</reference>. He then (5) goes back, not now to kneel, but fell on His face on the ground, saying the same words, but with this turn, "If this cup may not pass," &c. (<reference osisRef="Matt.26.42">Mt 26:42</reference>)--that is, 'Yes, I understand this mysterious silence (<reference osisRef="Ps.22.1-Ps.22.6">Psa 22:1-6</reference>); it may not pass; I am to drink it, and I <hi type="bold">will'--</hi>"Thy will be done!" (6) Again, for a moment relieved, He returns and finds them "sleeping for sorrow," warns them as before, but puts a loving construction upon it, separating between the "willing spirit" and the "weak flesh." (7) Once more, returning to His solitary spot, the surges rise higher, beat more tempestuously, and seem ready to overwhelm Him. To fortify Him for this, "there appeared an angel unto Him from heaven strengthening Him"--not to minister light or comfort (He was to have none of that, and they were not needed nor fitted to convey it), but purely to sustain and brace up sinking nature for a yet hotter and fiercer struggle. And now, He is "in an agony, and prays more earnestly"--even Christ's prayer, it seems, admitted of and now demanded such increase--"and His sweat was as it were great drops [literally, 'clots'] of blood falling down to the ground." What was this? Not His proper sacrificial offering, though essential to it. It was just the internal struggle, apparently hushing itself before, but now swelling up again, convulsing His whole inner man, and this so affecting His animal nature that the sweat oozed out from every pore in thick drops of blood, falling to the ground. It was just shuddering nature and indomitable will struggling together. But again the cry, If it must be, Thy will be done, issues from His lips, and all is over. "The bitterness of death is past." He has anticipated and rehearsed His final conflict, and won the victory--now on the theater of an invincible will, as then on the arena of the Cross. "I will suffer," is the grand result of Gethsemane: "It is finished" is the shout that bursts from the Cross. The Will without the Deed had been all in vain; but His work was consummated when He carried the now manifested Will into the palpable Deed, "by the which WILL we are sanctified THROUGH THE OFFERING OF THE BODY OF Jesus Christ once for all" (<reference osisRef="Heb.10.10">He 10:10</reference>). (<reference osisRef="Heb.10.8">8</reference>) At the close of the whole scene, finding them still sleeping (worn out with continued sorrow and racking anxiety), He bids them, with an irony of deep emotion, "sleep on now and take their rest, the hour is come, the Son of man is betrayed into the hands of sinners, rise, let us be going, the traitor is at hand." And while He spoke, Judas approached with his armed band. Thus they proved "miserable comforters," broken reeds; and thus in His whole work He was alone, and "of the people there was none with Him."
 <title type="x-s3"><reference osisRef="Luke.22.47-Luke.22.54">Lu 22:47-54</reference>. Betrayal and Apprehension of Jesus--Flight of His Disciples.</title> <title type="x-s3"><reference osisRef="Luke.22.55-Luke.22.62">Lu 22:55-62</reference>. Jesus before Caiaphas--Fall of Peter.</title>
 The particulars of these two sections require a combination of all the narratives, for which see on <reference osisRef="John.18.1-John.18.27">Joh 18:1-27</reference>.

40. the place-- the Garden of Gethsemane, on the west or city side of the mount. Comparing all the accounts of this mysterious scene, the facts appear to be these: (1) He bade nine of the Twelve remain "here" while He went and prayed "yonder." (2) He "took the other three, Peter, James, and John, and began to be sore amazed [appalled], sorrowful, and very heavy [oppressed], and said, My soul is exceeding sorrowful even unto death"--"I feel as if nature would sink under this load, as if life were ebbing out, and death coming before its time"--"tarry ye here, and watch with Me"; not, "Witness for Me," but, "Bear Me company." It did Him good, it seems, to have them beside Him. (3) But soon even they were too much for Him: He must be alone. "He was withdrawn from them about a stone's-cast"--though near enough for them to be competent witnesses and kneeled down, uttering that most affecting prayer (Mr 14:36), that if possible "the cup," of His approaching death, "might pass from Him, but if not, His Father's will be done": implying that in itself it was so purely revolting that only its being the Father's will would induce Him to taste it, but that in that view of it He was perfectly prepared to drink it. It is no struggle between a reluctant and a compliant will, but between two views of one event--an abstract and a relative view of it, in the one of which it was revolting, in the other welcome. By signifying how it felt in the one view, He shows His beautiful oneness with ourselves in nature and feeling; by expressing how He regarded it in the other light, He reveals His absolute obediential subjection to His Father. (4) On this, having a momentary relief, for it came upon Him, we imagine, by surges, He returns to the three, and finding them sleeping, He addresses them affectingly, particularly Peter, as in Mr 14:37, 38. He then (5) goes back, not now to kneel, but fell on His face on the ground, saying the same words, but with this turn, "If this cup may not pass," &c. (Mt 26:42)--that is, 'Yes, I understand this mysterious silence (Psa 22:1-6); it may not pass; I am to drink it, and I will'-- "Thy will be done!" (6) Again, for a moment relieved, He returns and finds them "sleeping for sorrow," warns them as before, but puts a loving construction upon it, separating between the "willing spirit" and the "weak flesh." (7) Once more, returning to His solitary spot, the surges rise higher, beat more tempestuously, and seem ready to overwhelm Him. To fortify Him for this, "there appeared an angel unto Him from heaven strengthening Him"--not to minister light or comfort (He was to have none of that, and they were not needed nor fitted to convey it), but purely to sustain and brace up sinking nature for a yet hotter and fiercer struggle. And now, He is "in an agony, and prays more earnestly"--even Christ's prayer, it seems, admitted of and now demanded such increase--"and His sweat was as it were great drops [literally, 'clots'] of blood falling down to the ground." What was this? Not His proper sacrificial offering, though essential to it. It was just the internal struggle, apparently hushing itself before, but now swelling up again, convulsing His whole inner man, and this so affecting His animal nature that the sweat oozed out from every pore in thick drops of blood, falling to the ground. It was just shuddering nature and indomitable will struggling together. But again the cry, If it must be, Thy will be done, issues from His lips, and all is over. "The bitterness of death is past." He has anticipated and rehearsed His final conflict, and won the victory--now on the theater of an invincible will, as then on the arena of the Cross. "I will suffer," is the grand result of Gethsemane: "It is finished" is the shout that bursts from the Cross. The Will without the Deed had been all in vain; but His work was consummated when He carried the now manifested Will into the palpable Deed, "by the which WILL we are sanctified THROUGH THE OFFERING OF THE BODY OF Jesus Christ once for all" (He 10:10). (8) At the close of the whole scene, finding them still sleeping (worn out with continued sorrow and racking anxiety), He bids them, with an irony of deep emotion, "sleep on now and take their rest, the hour is come, the Son of man is betrayed into the hands of sinners, rise, let us be going, the traitor is at hand." And while He spoke, Judas approached with his armed band. Thus they proved "miserable comforters," broken reeds; and thus in His whole work He was alone, and "of the people there was none with Him." Lu 22:47-54. Betrayal and Apprehension of Jesus--Flight of His Disciples. Lu 22:55-62. Jesus before Caiaphas--Fall of Peter. The particulars of these two sections require a combination of all the narratives, for which see on Joh 18:1-27.


<hi type="bold">61. And the Lord turned, and looked upon Peter--</hi>(Also see on <reference osisRef="Mark.14.72">Mr 14:72</reference>.)

61. And the Lord turned, and looked upon Peter-- (Also see on Mr 14:72.)


<hi type="bold">62. And Peter went out, and wept bitterly--</hi>(Also see on <reference osisRef="Mark.14.72">Mr 14:72</reference>.)
 <title type="x-s3"><reference osisRef="Luke.22.63-Luke.22.71">Lu 22:63-71</reference>. Jesus Condemned to Die and Shamefully Entreated.</title>
 (See on <reference osisRef="Mark.14.53-Mark.14.63">Mr 14:53-63</reference>; <reference osisRef="John.18.19">Joh 18:19</reference>, &c.; and <reference osisRef="Luke.22.55-Luke.22.62">Lu 22:55-62</reference>.)  <chapter eID="Luke.22"/>

62. And Peter went out, and wept bitterly-- (Also see on Mr 14:72.) Lu 22:63-71. Jesus Condemned to Die and Shamefully Entreated. (See on Mr 14:53-63; Joh 18:19, &c.; and Lu 22:55-62.)


<title type="x-s2">CHAPTER 23</title> <title type="x-s3"><reference osisRef="Luke.23.1-Luke.23.5">Lu 23:1-5</reference>. Jesus before Pilate.</title>
 (See on <reference osisRef="Mark.15.1-Mark.15.5">Mr 15:1-5</reference>; and <reference osisRef="John.18.28-John.19.22">Joh 18:28-19:22</reference>.)
 <title type="x-s3"><reference osisRef="Luke.23.6-Luke.23.12">Lu 23:6-12</reference>. Jesus before Herod.</title>
 (See <reference osisRef="Mark.15.6">Mr 15:6</reference>.)

<hi type="bold">7. sent him to Herod--</hi>hoping thus to escape the dilemma of an unjust condemnation or an unpopular release.

<hi type="bold">at Jerusalem ... at that time--</hi>to keep the passover.

CHAPTER 23 Lu 23:1-5. Jesus before Pilate. (See on Mr 15:1-5; and Joh 18:28-19:22.) Lu 23:6-12. Jesus before Herod. (See Mr 15:6.) 7. sent him to Herod-- hoping thus to escape the dilemma of an unjust condemnation or an unpopular release. at Jerusalem... at that time-- to keep the passover.


<hi type="bold">8. some miracle--</hi>Fine sport thou expectedst, as the Philistines with Samson (<reference osisRef="Judg.16.25">Jud 16:25</reference>), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on <reference osisRef="Luke.13.31-Luke.13.33">Lu 13:31-33</reference>), and shalt be again.

8. some miracle-- Fine sport thou expectedst, as the Philistines with Samson (Jud 16:25), O coarse, crafty, cruel tyrant! But thou hast been baulked before (see on Lu 13:31-33), and shalt be again.


<hi type="bold">9. answered ... nothing--</hi>(See <reference osisRef="Matt.7.6">Mt 7:6</reference>).

9. answered... nothing-- (See Mt 7:6).


<hi type="bold">10. stood and vehemently accused him--</hi>no doubt both of treason before the king, and of blasphemy, for the king was a Jew.

10. stood and vehemently accused him-- no doubt both of treason before the king, and of blasphemy, for the king was a Jew.


<hi type="bold">11. his men of war--</hi>his bodyguard.

<hi type="bold">set him at naught, &c.--</hi>stung with disappointment at His refusal to amuse him with miracles or answer any of his questions.

<hi type="bold">gorgeous robe--</hi>bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [Bengel].

<hi type="bold">sent him again to Pilate--</hi>instead of releasing him as he ought, having established nothing against Him (<reference osisRef="Luke.23.14">Lu 23:14</reference>, <reference osisRef="Luke.23.15">15</reference>). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (<reference osisRef="Acts.4.27">Ac 4:27</reference>) [Bengel].

<hi type="bold">at enmity--</hi>perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal.
 <title type="x-s3"><reference osisRef="Luke.23.13-Luke.23.38">Lu 23:13-38</reference>. Jesus Again before Pilate--Delivered Up--Led Away to Be Crucified.</title>
 (See on <reference osisRef="Mark.15.6-Mark.15.15">Mr 15:6-15</reference>; and <reference osisRef="John.19.2-John.19.17">Joh 19:2-17</reference>).

11. his men of war-- his bodyguard. set him at naught, &c.-- stung with disappointment at His refusal to amuse him with miracles or answer any of his questions. gorgeous robe-- bright robe. If this mean (as sometimes) of shining white, this being the royal color among the Jews, it may have been in derision of His claim to be "King of the Jews." But if so, "He in reality honored Him, as did Pilate with His true title blazoned on the cross" [Bengel]. sent him again to Pilate-- instead of releasing him as he ought, having established nothing against Him (Lu 23:14, 15). "Thus he implicated himself with Pilate in all the guilt of His condemnation, and with him accordingly he is classed" (Ac 4:27) [Bengel]. at enmity-- perhaps about some point of disputed jurisdiction, which this exchange of the Prisoner might tend to heal. Lu 23:13-38. Jesus Again before Pilate--Delivered Up--Led Away to Be Crucified. (See on Mr 15:6-15; and Joh 19:2-17).


<hi type="bold">26. Cyrenian--</hi>of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (<reference osisRef="Acts.6.9">Ac 6:9</reference>, and see <reference osisRef="Acts.2.10">Ac 2:10</reference>). He was "the father of Alexander and Rufus" (<reference osisRef="Mark.15.21">Mr 15:21</reference>), probably better known afterwards than himself, as disciples. (See <reference osisRef="Rom.16.13">Ro 16:13</reference>).

<hi type="bold">out of the country--</hi>and casually drawn into that part of the crowd.

<hi type="bold">laid the cross--</hi>"Him they compel to bear His cross," (<reference osisRef="Matt.27.32">Mt 27:32</reference>)--sweet compulsion, if it issued in him or his sons voluntarily "taking up their cross!" It would appear that our Lord had first to bear His own cross (<reference osisRef="John.19.17">Joh 19:17</reference>), but being from exhaustion unable to proceed, it was laid on another to bear it "after Him."

26. Cyrenian-- of Cyrene, in Libya, on the north coast of Africa, where were many Jews who had a synagogue at Jerusalem (Ac 6:9, and see Ac 2:10). He was "the father of Alexander and Rufus" (Mr 15:21), probably better known afterwards than himself, as disciples. (See Ro 16:13). out of the country-- and casually drawn into that part of the crowd. laid the cross-- "Him they compel to bear His cross," (Mt 27:32)--sweet compulsion, if it issued in him or his sons voluntarily "taking up their cross!" It would appear that our Lord had first to bear His own cross (Joh 19:17), but being from exhaustion unable to proceed, it was laid on another to bear it "after Him."


<hi type="bold">27-31. women--</hi>not the precious Galilean women (<reference osisRef="Luke.23.49">Lu 23:49</reference>), but part of the crowd.

27-31. women-- not the precious Galilean women (Lu 23:49), but part of the crowd.


<title type="x-s3"><reference osisRef="Luke.23.39-Luke.23.43">Lu 23:39-43</reference>. The Two Thieves.</title>

<hi type="bold">39. railed on him--</hi>catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.

Lu 23:39-43. The Two Thieves. 39. railed on him-- catching up the universal derision, but with a turn of his own. Jesus, "reviled, reviles not again"; but another voice from the cross shall nobly wipe out this dishonor and turn it to the unspeakable glory of the dying Redeemer.


<hi type="bold">40. Dost not thou--</hi>"thou" is emphatic: "Let others jeer, but dost thou?"

<hi type="bold">fear God--</hi>Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment?

<hi type="bold">in the same condemnation--</hi>He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?

40. Dost not thou-- "thou" is emphatic: "Let others jeer, but dost thou?" fear God-- Hast thou no fear of meeting Him so soon as thy righteous Judge? Thou art within an hour or two of eternity, and dost thou spend it in reckless disregard of coming judgment? in the same condemnation-- He has been condemned to die, but is it better with thee? Doth even a common lot kindle no sympathy in thy breast?


<hi type="bold">41. we ... justly, &c.--</hi>He owns the worst of his crimes and deserts, and would fain shame his fellow into the same.

<hi type="bold">nothing amiss--</hi>literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply less than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.

41. we... justly, &c.-- He owns the worst of his crimes and deserts, and would fain shame his fellow into the same. nothing amiss-- literally, "out of place"; hence "unnatural"; a striking term here. Our Lord was not charged with ordinary crime, but only with laying claim to office and honors which amounted to blasphemy. The charge of treason had not even a show of truth, as Pilate told His enemies. In this defense then there seems more than meets the eye. "He made Himself the promised Messiah, the Son of God; but in this He 'did nothing amiss'; He ate with publicans and sinners, and bade all the weary and heavy laden come and rest under His wing; but in this He 'did nothing amiss': He claimed to be Lord of the Kingdom of God, to shut it at will, but also to open it at pleasure even to such as we are; but in this He 'did nothing amiss!'" Does His next speech imply less than this? Observe: (1) His frank confession and genuine self-condemnation. (2) His astonishment and horror at the very different state of his fellow's mind. (3) His anxiety to bring him to a better mind while yet there was hope. (4) His noble testimony, not only to the innocence of Jesus, but to all that this implied of the rightfulness of His claims.


<hi type="bold">42. said unto Jesus, &c.--</hi>Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (<reference osisRef="Neh.5.19">Ne 5:19</reference>), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith comes out--not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," &c.--but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me when Thou comest," &c. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!

42. said unto Jesus, &c.-- Observe here (1) The "kingdom" referred to was one beyond the grave; for it is inconceivable that he should have expected Him to come down from the cross to erect any temporal kingdom. (2) This he calls Christ's own (Thy) kingdom. (3) As such, he sees in Christ the absolute right to dispose of that kingdom to whom He pleased. (4) He does not presume to ask a place in that kingdom, though that is what he means, but with a humility quite affecting, just says, "Lord, remember me when," &c. Yet was there mighty faith in that word. If Christ will but "think upon him" (Ne 5:19), at that august moment when He "cometh into His kingdom," it will do. "Only assure me that then Thou wilt not forget such a wretch as I, that once hung by Thy side, and I am content." Now contrast with this bright act of faith the darkness even of the apostles' minds, who could hardly be got to believe that their Master would die at all, who now were almost despairing of Him, and who when dead had almost buried their hopes in His grave. Consider, too, the man's previous disadvantages and bad life. And then mark how his faith comes out--not in protestations, "Lord, I cannot doubt, I am firmly persuaded that Thou art Lord of a kingdom, that death cannot disannul Thy title nor impede the assumption of it in due time," &c.--but as having no shadow of doubt, and rising above it as a question altogether, he just says, "Lord, remember me when Thou comest," &c. Was ever faith like this exhibited upon earth? It looks as if the brightest crown had been reserved for the Saviour's head at His darkest moment!


<hi type="bold">43. Jesus said, &c.--</hi>The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it.

<hi type="bold">Verily I say unto thee--</hi>"Since thou speakest as to the king, with kingly authority speak I to thee."

<hi type="bold">To-day--</hi>"Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss, <reference osisRef="2Cor.12.4">2Co 12:4</reference>; <reference osisRef="Rev.2.7">Re 2:7</reference>). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How presumption and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow.
 <title type="x-s3"><reference osisRef="Luke.23.47-Luke.23.56">Lu 23:47-56</reference>. Signs and Circumstances Following His Death--His Burial.</title>
 (See on <reference osisRef="Matt.27.51-Matt.27.56">Mt 27:51-56</reference>; <reference osisRef="Matt.27.62-Matt.27.66">Mt 27:62-66</reference>; and <reference osisRef="John.19.31-John.19.42">Joh 19:31-42</reference>).  <chapter eID="Luke.23"/>

43. Jesus said, &c.-- The dying Redeemer speaks as if He Himself viewed it in this light. It was a "song in the night." It ministered cheer to His spirit in the midnight gloom that now enwrapt it. Verily I say unto thee-- "Since thou speakest as to the king, with kingly authority speak I to thee." To-day-- "Thou art prepared for a long delay before I come into My kingdom, but not a day's delay shall there be for thee; thou shalt not be parted from Me even for a moment, but together we shall go, and with Me, ere this day expire, shalt thou be in Paradise" (future bliss, 2Co 12:4; Re 2:7). Learn (1) How "One is taken and another left"; (2) How easily divine teaching can raise the rudest and worst above the best instructed and most devoted servants of Christ; (3) How presumption and despair on a death hour are equally discountenanced here, the one in the impenitent thief, the other in his penitent fellow. Lu 23:47-56. Signs and Circumstances Following His Death--His Burial. (See on Mt 27:51-56; Mt 27:62-66; and Joh 19:31-42).


<title type="x-s2">CHAPTER 24</title> <title type="x-s3"><reference osisRef="Luke.24.1-Luke.24.12">Lu 24:1-12</reference>. Angelic Announcement to the Women That Christ Is Risen--Peter's Visit to the Empty Sepulchre.</title>
 (See on <reference osisRef="Mark.16.1-Mark.16.8">Mr 16:1-8</reference>; and <reference osisRef="Matt.28.1-Matt.28.5">Mt 28:1-5</reference>).

<hi type="bold">5. Why, &c.--</hi>Astonishing question! not "the risen," but "the Living One" (compare <reference osisRef="Rev.1.18">Re 1:18</reference>); and the surprise expressed in it implies an incongruity in His being there at all, as if, though He might submit to it, "it was impossible He should be holden of it" (<reference osisRef="Acts.2.24">Ac 2:24</reference>).

CHAPTER 24 Lu 24:1-12. Angelic Announcement to the Women That Christ Is Risen--Peter's Visit to the Empty Sepulchre. (See on Mr 16:1-8; and Mt 28:1-5). 5. Why, &c.-- Astonishing question! not "the risen," but "the Living One" (compare Re 1:18); and the surprise expressed in it implies an incongruity in His being there at all, as if, though He might submit to it, "it was impossible He should be holden of it" (Ac 2:24).


<hi type="bold">6. in Galilee--</hi>to which these women themselves belonged (<reference osisRef="Luke.23.55">Lu 23:55</reference>).

6. in Galilee-- to which these women themselves belonged (Lu 23:55).


<hi type="bold">7. Saying, &c.--</hi>How remarkable it is to hear angels quoting a whole sentence of Christ's to the disciples, mentioning where it was uttered, and wondering it was not fresh in their memory, as doubtless it was in theirs! (<reference osisRef="1Tim.3.16">1Ti 3:16</reference>, "seen of angels," and <reference osisRef="1Pet.1.12">1Pe 1:12</reference>).

7. Saying, &c.-- How remarkable it is to hear angels quoting a whole sentence of Christ's to the disciples, mentioning where it was uttered, and wondering it was not fresh in their memory, as doubtless it was in theirs! (1Ti 3:16, "seen of angels," and 1Pe 1:12).


<hi type="bold">10. Joanna--</hi>(See on <reference osisRef="Luke.8.1-Luke.8.3">Lu 8:1-3</reference>).

10. Joanna-- (See on Lu 8:1-3).


<hi type="bold">12. Peter, &c.--</hi>(See on <reference osisRef="John.20.1-John.20.10">Joh 20:1-10</reference>).

12. Peter, &c.-- (See on Joh 20:1-10).


<title type="x-s3"><reference osisRef="Luke.24.13-Luke.24.35">Lu 24:13-35</reference>. Christ Appears to the Two Going to Emmaus.</title>

<hi type="bold">13. two of them--</hi>One was Cleopas (<reference osisRef="Luke.24.18">Lu 24:18</reference>); who the other was is mere conjecture.

<hi type="bold">Emmaus--</hi>about seven and a half miles from Jerusalem. They probably lived there and were going home after the Passover.

Lu 24:13-35. Christ Appears to the Two Going to Emmaus. 13. two of them-- One was Cleopas (Lu 24:18); who the other was is mere conjecture. Emmaus-- about seven and a half miles from Jerusalem. They probably lived there and were going home after the Passover.


<hi type="bold">14-16. communed and reasoned--</hi>exchanged views and feelings, weighing afresh all the facts, as detailed in <reference osisRef="Luke.24.18-Luke.24.24">Lu 24:18-24</reference>.

<hi type="bold">drew near--</hi>coming up behind them as from Jerusalem.

<hi type="bold">eyes holden--</hi>Partly He was "in another form" (<reference osisRef="Mark.16.12">Mr 16:12</reference>), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow traveller was the last thing they would expect,

14-16. communed and reasoned-- exchanged views and feelings, weighing afresh all the facts, as detailed in Lu 24:18-24. drew near-- coming up behind them as from Jerusalem. eyes holden-- Partly He was "in another form" (Mr 16:12), and partly there seems to have been an operation on their own vision; though certainly, as they did not believe that He was alive, His company as a fellow traveller was the last thing they would expect,


<hi type="bold">17-24. communications, &c.--</hi>The words imply the earnest discussion that had appeared in their manner.

17-24. communications, &c.-- The words imply the earnest discussion that had appeared in their manner.


<hi type="bold">25-27. fools--</hi>senseless, without understanding.

25-27. fools-- senseless, without understanding.


<hi type="bold">28-31. made as though, &c.--</hi>(Compare <reference osisRef="Mark.6.48">Mr 6:48</reference>; <reference osisRef="Gen.18.3">Ge 18:3</reference>, <reference osisRef="Gen.18.5">5</reference>; <reference osisRef="Gen.32.24-Gen.32.26">32:24-26</reference>).

28-31. made as though, &c.-- (Compare Mr 6:48; Ge 18:3, 5; 32:24-26).


<hi type="bold">32-34. They now tell each to the other how their hearts burned--</hi>were fired--within them at His talk and His expositions of Scripture. "Ah! <hi type="bold">this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest--</hi>how could they?--they must go straight back and tell the news. They find the eleven, but ere they have time to tell their tale, their ears are saluted with the thrilling news, "The Lord is risen indeed, and hath appeared to Simon." Most touching and precious intelligence this. The only one of the Eleven to whom He appeared alone was he, it seems, who had so shamefully denied Him. What passed at that interview we shall never know here. Probably it was too sacred for disclosure. (See on <reference osisRef="Mark.16.7">Mr 16:7</reference>). The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord's appearances, lo! Christ Himself stands in the midst of them. What encouragement to doubting, dark, true-hearted disciples!

32-34. They now tell each to the other how their hearts burned-- were fired--within them at His talk and His expositions of Scripture. "Ah! this accounts for it: We could not understand the glow of self-evidencing light, love, glory that ravished our hearts; but now we do." They cannot rest-- how could they?--they must go straight back and tell the news. They find the eleven, but ere they have time to tell their tale, their ears are saluted with the thrilling news, "The Lord is risen indeed, and hath appeared to Simon." Most touching and precious intelligence this. The only one of the Eleven to whom He appeared alone was he, it seems, who had so shamefully denied Him. What passed at that interview we shall never know here. Probably it was too sacred for disclosure. (See on Mr 16:7). The two from Emmaus now relate what had happened to them, and while thus comparing notes of their Lord's appearances, lo! Christ Himself stands in the midst of them. What encouragement to doubting, dark, true-hearted disciples!


<title type="x-s3"><reference osisRef="Luke.24.36-Luke.24.53">Lu 24:36-53</reference>. Jesus Appears to the Assembled Disciples--His Ascension.</title>

<hi type="bold">36. Jesus ... stood--</hi>(See on <reference osisRef="John.20.19">Joh 20:19</reference>).

Lu 24:36-53. Jesus Appears to the Assembled Disciples--His Ascension. 36. Jesus... stood-- (See on Joh 20:19).


<hi type="bold">37-38. a spirit--</hi>the ghost of their dead Lord, but not Himself in the body (<reference osisRef="Acts.12.15">Ac 12:15</reference>; <reference osisRef="Matt.14.26">Mt 14:26</reference>).

<hi type="bold">thoughts--</hi>rather, "reasonings"; that is, whether He were risen or no, and whether this was His very self.

37-38. a spirit-- the ghost of their dead Lord, but not Himself in the body (Ac 12:15; Mt 14:26). thoughts-- rather, "reasonings"; that is, whether He were risen or no, and whether this was His very self.


<hi type="bold">39-43. Behold, &c.--</hi>lovingly offering them both ocular and tangible demonstration of the reality of His resurrection.

<hi type="bold">a spirit hath not--</hi>an important statement regarding "spirits."

<hi type="bold">flesh and bones--</hi>He says not "flesh and blood"; for the blood is the life of the animal and corruptible body (<reference osisRef="Gen.9.4">Ge 9:4</reference>), which "cannot inherit the kingdom of God" (<reference osisRef="1Cor.15.50">1Co 15:50</reference>); but "flesh and bones," implying the identity, but with diversity of laws, of the resurrection body. (See on <reference osisRef="John.20.24-John.20.28">Joh 20:24-28</reference>).

39-43. Behold, &c.-- lovingly offering them both ocular and tangible demonstration of the reality of His resurrection. a spirit hath not-- an important statement regarding "spirits." flesh and bones-- He says not "flesh and blood"; for the blood is the life of the animal and corruptible body (Ge 9:4), which "cannot inherit the kingdom of God" (1Co 15:50); but "flesh and bones," implying the identity, but with diversity of laws, of the resurrection body. (See on Joh 20:24-28).


<hi type="bold">44-49. These are the words, &c.--</hi>that is, "Now you will understand what seemed so dark to you when I told you about the Son of man being put to death and rising again" (<reference osisRef="Luke.18.31-Luke.18.34">Lu 18:31-34</reference>).

<hi type="bold">while ... yet with you--</hi>a striking expression, implying that He was now, as the dead and risen Saviour, virtually dissevered from this scene of mortality, and from all ordinary intercourse with His mortal disciples.

<hi type="bold">law ... prophets ... psalms--</hi>the three Jewish divisions of the Old Testament Scriptures.

44-49. These are the words, &c.-- that is, "Now you will understand what seemed so dark to you when I told you about the Son of man being put to death and rising again" (Lu 18:31-34). while... yet with you-- a striking expression, implying that He was now, as the dead and risen Saviour, virtually dissevered from this scene of mortality, and from all ordinary intercourse with His mortal disciples. law... prophets... psalms-- the three Jewish divisions of the Old Testament Scriptures.


<hi type="bold">50-53. to Bethany--</hi>not to the village itself, but on the "descent" to it from Mount Olivet.

50-53. to Bethany-- not to the village itself, but on the "descent" to it from Mount Olivet.


 <milestone n="THE GOSPEL ACCORDING TO JOHN" type="x-usfm-toc1"/> <milestone n="" type="x-usfm-toc2"/> <milestone n="" type="x-usfm-toc3"/> <title type="main">THE GOSPEL ACCORDING TO JOHN</title>
 Commentary by David Brown

THE GOSPEL ACCORDING TO JOHN Commentary by David Brown