<hi type="bold">20. glorifying and praising God, &c.--</hi>The latter word, used of the song of the angels (<reference osisRef="Luke.2.13">Lu 2:13</reference>), and in <reference osisRef="Luke.19.37">Lu 19:37</reference>, and <reference osisRef="Luke.24.53">Lu 24:53</reference>, leads us to suppose that theirs was a song too, probably some canticle from the Psalter--meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen."
 <title type="x-s3"><reference osisRef="Luke.2.21">Lu 2:21</reference>. Circumcision of Christ.</title>
<hi type="bold">Here only recorded, and even here merely alluded to, for the sake of the name then given to the holy Babe, "Jesus," or Saviour (<reference osisRef="Matt.1.21">Mt 1:21</reference>; <reference osisRef="Acts.13.23">Ac 13:23</reference>). Yet in this naming of Him "Saviour," in the act of circumcising Him, which was a symbolical and bloody removal of the body of sin, we have a tacit intimation that they "had need"--</hi>as John said of His Baptism--rather to be circumcised by Him "with the circumcision made without hands, in the putting off of the body [of the sins] of the flesh by the circumcision of Christ" (<reference osisRef="Col.2.11">Col 2:11</reference>), and that He only "suffered it to be so, because thus it became Him to fulfil all righteousness" (<reference osisRef="Matt.3.15">Mt 3:15</reference>). Still the circumcision of Christ had a profound bearing on His own work--by few rightly apprehended. For since "he that is circumcised is a debtor to do the whole law" (<reference osisRef="Gal.5.3">Ga 5:3</reference>), Jesus thus bore about with Him in His very flesh the seal of a voluntary obligation to do the whole law--by Him only possible in the flesh since the fall. And as He was "made under the law" for no ends of His own, but only "to redeem them that were under the law, that we might receive the adoption of sons" (<reference osisRef="Gal.4.4">Ga 4:4</reference>, <reference osisRef="Gal.4.5">5</reference>), the obedience to which His circumcision pledged Him was a redeeming obedience--that of a "Saviour." And, finally, as "Christ hath redeemed us from the curse of the law" by "being made a curse for us" (<reference osisRef="Gal.3.13">Ga 3:13</reference>), we must regard Him, in His circumcision, as brought under a palpable pledge to be "obedient unto death, even the death of the cross" (<reference osisRef="Phil.2.8">Php 2:8</reference>).

20. glorifying and praising God, &c.-- The latter word, used of the song of the angels (Lu 2:13), and in Lu 19:37, and Lu 24:53, leads us to suppose that theirs was a song too, probably some canticle from the Psalter--meet vehicle for the swelling emotions of their simple hearts at what "they had heard and seen." Lu 2:21. Circumcision of Christ. Here only recorded, and even here merely alluded to, for the sake of the name then given to the holy Babe, "Jesus," or Saviour (Mt 1:21; Ac 13:23). Yet in this naming of Him "Saviour," in the act of circumcising Him, which was a symbolical and bloody removal of the body of sin, we have a tacit intimation that they "had need"-- as John said of His Baptism--rather to be circumcised by Him "with the circumcision made without hands, in the putting off of the body [of the sins] of the flesh by the circumcision of Christ" (Col 2:11), and that He only "suffered it to be so, because thus it became Him to fulfil all righteousness" (Mt 3:15). Still the circumcision of Christ had a profound bearing on His own work--by few rightly apprehended. For since "he that is circumcised is a debtor to do the whole law" (Ga 5:3), Jesus thus bore about with Him in His very flesh the seal of a voluntary obligation to do the whole law--by Him only possible in the flesh since the fall. And as He was "made under the law" for no ends of His own, but only "to redeem them that were under the law, that we might receive the adoption of sons" (Ga 4:4, 5), the obedience to which His circumcision pledged Him was a redeeming obedience--that of a "Saviour." And, finally, as "Christ hath redeemed us from the curse of the law" by "being made a curse for us" (Ga 3:13), we must regard Him, in His circumcision, as brought under a palpable pledge to be "obedient unto death, even the death of the cross" (Php 2:8).


<title type="x-s3"><reference osisRef="Luke.2.22-Luke.2.40">Lu 2:22-40</reference>. Purification of the Virgin--Presentation of the Babe in the Temple-Scene There with Simeon and Anna.</title>

<hi type="bold">22-24. her purification--</hi>Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanness of childbearing. "The days" of this purification for a male child were forty in all (<reference osisRef="Lev.12.2">Le 12:2</reference>, <reference osisRef="Lev.12.4">4</reference>), on the expiry of which the mother was required to offer a lamb for a burnt offering, and a turtle dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to bring another turtle dove or young pigeon; and, if even this was beyond her means, then a portion of fine flour, but without the usual fragrant accompaniments of oil and frankincense, as it represented a sin offering (<reference osisRef="Lev.12.6-Lev.8.5">Le 12:6-8; 5</reference>:<reference osisRef="Lev.8.7-Lev.8.11">7-11</reference>). From the intermediate offering of "a pair of turtle doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances (<reference osisRef="2Cor.8.9">2Co 8:9</reference>), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present him to the Lord." All such had been claimed as "holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through the sprinkling of blood (<reference osisRef="Exod.13.2">Ex 13:2</reference>). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred (<reference osisRef="Num.3.11-Num.3.38">Nu 3:11-38</reference>); and whereas there were two hundred seventy-three fewer Levites than first-born of all Israel on the first reckoning, each of these first-born was to be redeemed by the payment of five shekels, yet not without being "presented (or brought) unto the Lord," in token of His rightful claim to them and their service (Nu 3:44-47; 18:<reference osisRef="Num.15.16">15, 16</reference>). It was in obedience to this "law of Moses," that the Virgin presented her babe unto the Lord, "in the east gate of the court called Nicanor's Gate, where she herself would be sprinkled by the priest with the blood of her sacrifice" [Lightfoot]. By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" (<reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find their abiding realization in the "living sacrifice" of the Christian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood which cleanseth from all sin."

Lu 2:22-40. Purification of the Virgin--Presentation of the Babe in the Temple-Scene There with Simeon and Anna. 22-24. her purification-- Though the most and best copies read "their," it was the mother only who needed purifying from the legal uncleanness of childbearing. "The days" of this purification for a male child were forty in all (Le 12:2, 4), on the expiry of which the mother was required to offer a lamb for a burnt offering, and a turtle dove or a young pigeon for a sin offering. If she could not afford a lamb, the mother had to bring another turtle dove or young pigeon; and, if even this was beyond her means, then a portion of fine flour, but without the usual fragrant accompaniments of oil and frankincense, as it represented a sin offering (Le 12:6-8; 5:7-11). From the intermediate offering of "a pair of turtle doves or two young pigeons," we gather that Joseph and the Virgin were in poor circumstances (2Co 8:9), though not in abject poverty. Being a first-born male, they "bring him to Jerusalem, to present him to the Lord." All such had been claimed as "holy to the Lord," or set apart to sacred uses, in memory of the deliverance of the first-born of Israel from destruction in Egypt, through the sprinkling of blood (Ex 13:2). In lieu of these, however, one whole tribe, that of Levi, was accepted, and set apart to occupations exclusively sacred (Nu 3:11-38); and whereas there were two hundred seventy-three fewer Levites than first-born of all Israel on the first reckoning, each of these first-born was to be redeemed by the payment of five shekels, yet not without being "presented (or brought) unto the Lord," in token of His rightful claim to them and their service (Nu 3:44-47; 18:15, 16). It was in obedience to this "law of Moses," that the Virgin presented her babe unto the Lord, "in the east gate of the court called Nicanor's Gate, where she herself would be sprinkled by the priest with the blood of her sacrifice" [Lightfoot]. By that Babe, in due time, we were to be redeemed, "not with corruptible things as silver and gold, but with the precious blood of Christ" (1Pe 1:18, 19), and the consuming of the mother's burnt offering, and the sprinkling of her with the blood of her sin offering, were to find their abiding realization in the "living sacrifice" of the Christian mother herself, in the fulness of a "heart sprinkled from an evil conscience," by "the blood which cleanseth from all sin."


<hi type="bold">25. just--</hi>upright in his moral character.

<hi type="bold">devout--</hi>of a religious frame of spirit.

<hi type="bold">waiting for the consolation of Israel--</hi>a beautiful title of the coming Messiah, here intended.

<hi type="bold">the Holy Ghost was--</hi>supernaturally.

<hi type="bold">upon him--</hi>Thus was the Spirit, after a dreary absence of nearly four hundred years, returning to the Church, to quicken expectation, and prepare for coming events.

25. just-- upright in his moral character. devout-- of a religious frame of spirit. waiting for the consolation of Israel-- a beautiful title of the coming Messiah, here intended. the Holy Ghost was-- supernaturally. upon him-- Thus was the Spirit, after a dreary absence of nearly four hundred years, returning to the Church, to quicken expectation, and prepare for coming events.


<hi type="bold">26. revealed by the Holy Ghost--</hi>implying, beyond all doubt, the personality of the Spirit.

<hi type="bold">should see not death till he had seen--</hi>"sweet antithesis!" [Bengel]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.

26. revealed by the Holy Ghost-- implying, beyond all doubt, the personality of the Spirit. should see not death till he had seen-- "sweet antithesis!" [Bengel]. How would the one sight gild the gloom of the other! He was, probably, by this time, advanced in years.


27-28. The Spirit guided him to the temple at the very moment when the Virgin was about to present Him to the Lord.


<hi type="bold">29. Lord--</hi>"Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart."

<hi type="bold">now lettest, &c.--</hi>more clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.

29. Lord-- "Master," a word rarely used in the New Testament, and selected here with peculiar propriety, when the aged saint, feeling that his last object in wishing to live had now been attained, only awaited his Master's word of command to "depart." now lettest, &c.-- more clearly, "now Thou art releasing Thy servant"; a patient yet reverential mode of expressing a desire to depart.


<hi type="bold">30. seen thy salvation--</hi>Many saw this child, nay, the full-grown "man, Christ Jesus," who never saw in Him "God's Salvation." This estimate of an object of sight, an unconscious, helpless babe, was pure faith. He "beheld His glory" (<reference osisRef="John.1.14">Joh 1:14</reference>). In another view it was prior faith rewarded by present sight.

30. seen thy salvation-- Many saw this child, nay, the full-grown "man, Christ Jesus," who never saw in Him "God's Salvation." This estimate of an object of sight, an unconscious, helpless babe, was pure faith. He "beheld His glory" (Joh 1:14). In another view it was prior faith rewarded by present sight.


<hi type="bold">31-32. all people--</hi>all the peoples, mankind at large.

<hi type="bold">a light to the Gentiles--</hi>then in thick darkness.

<hi type="bold">glory of thy people Israel--</hi>already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [Olshausen], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.

31-32. all people-- all the peoples, mankind at large. a light to the Gentiles-- then in thick darkness. glory of thy people Israel-- already Thine, and now, in the believing portion of it, to be so more gloriously than ever. It will be observed that this "swan-like song, bidding an eternal farewell to this terrestrial life" [Olshausen], takes a more comprehensive view of the kingdom of Christ than that of Zacharias, though the kingdom they sing of is one.


<hi type="bold">34-35. set--</hi>appointed.

<hi type="bold">fall and rising again of many in Israel, and for a sign spoken against--</hi>Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.

34-35. set-- appointed. fall and rising again of many in Israel, and for a sign spoken against-- Perhaps the former of these phrases expresses the two stages of temporary "fall of many in Israel" through unbelief, during our Lord's earthly career, and the subsequent "rising again" of the same persons after the effusion of the Spirit at pentecost threw a new light to them on the whole subject; while the latter clause describes the determined enemies of the Lord Jesus. Such opposite views of Christ are taken from age to age.


<hi type="bold">36. Anna--</hi>or, Hannah.

<hi type="bold">a prophetess--</hi>another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand.

<hi type="bold">of the tribe of Aser--</hi>one of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah after the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion (<reference osisRef="Rom.11.1">Ro 11:1</reference>; <reference osisRef="Heb.7.14">He 7:14</reference>); nor is it now entirely lost.

<hi type="bold">lived, &c.--</hi>she had lived seven years with her husband (<reference osisRef="Luke.2.36">Lu 2:36</reference>), and been a widow eighty-four years; so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than a hundred three years old.

36. Anna-- or, Hannah. a prophetess-- another evidence that "the last times" in which God was to "pour out His Spirit upon all flesh" were at hand. of the tribe of Aser-- one of the ten tribes, of whom many were not carried captive, and not a few reunited themselves to Judah after the return from Babylon. The distinction of tribes, though practically destroyed by the captivity, was well enough known up to their final dispersion (Ro 11:1; He 7:14); nor is it now entirely lost. lived, &c.-- she had lived seven years with her husband (Lu 2:36), and been a widow eighty-four years; so that if she married at the earliest marriageable age, twelve years, she could not at this time be less than a hundred three years old.


<hi type="bold">37. departed not from the temple--</hi>was found there at all stated hours of the day, and even during the night services of the temple watchmen (<reference osisRef="Ps.134.1">Psa 134:1</reference>, 2), "serving God with fastings and prayer." (See <reference osisRef="1Tim.5.5">1Ti 5:5</reference>, suggested by this.)

37. departed not from the temple-- was found there at all stated hours of the day, and even during the night services of the temple watchmen (Psa 134:1, 2), "serving God with fastings and prayer." (See 1Ti 5:5, suggested by this.)


<hi type="bold">38. coming in--</hi>"presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means).

<hi type="bold">to all them, &c.--</hi>the sense is, "to all them in Jerusalem that were looking for redemption"--saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [Alford].

38. coming in-- "presenting herself." She had been there already but now is found "standing by," as Simeon's testimony to the blessed Babe died away, ready to take it up "in turn" (as the word rendered "likewise" here means). to all them, &c.-- the sense is, "to all them in Jerusalem that were looking for redemption"--saying in effect, In that Babe are wrapt up all your expectations. If this was at the hour of prayer, when numbers flocked to the temple, it would account for her having such an audience as the words imply [Alford].


39. Nothing is more difficult than to fix the precise order in which the visit of the Magi, with the flight into and return from Egypt (<reference osisRef="Matt.2.13-Matt.2.23">Mt 2:13-23</reference>), are to be taken, in relation to the circumcision and presentation of Christ in the temple, here recorded. It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though if we knew all, easily reconcilable narratives.

39. Nothing is more difficult than to fix the precise order in which the visit of the Magi, with the flight into and return from Egypt (Mt 2:13-23), are to be taken, in relation to the circumcision and presentation of Christ in the temple, here recorded. It is perhaps best to leave this in the obscurity in which we find it, as the result of two independent, though if we knew all, easily reconcilable narratives.


40. His mental development kept pace with His bodily, and "the grace of God," the divine favor, rested manifestly and increasingly upon Him. See <reference osisRef="Luke.2.52">Lu 2:52</reference>.
 <title type="x-s3"><reference osisRef="Luke.2.41-Luke.2.52">Lu 2:41-52</reference>. First Conscious Visit to Jerusalem.</title>
 "Solitary flowered out of the wonderful enclosed garden of the thirty years, plucked precisely there where the swollen bud, at a distinctive crisis (at twelve years of age), bursts into flower. To mark that is assuredly the design and the meaning of this record" [Stier].

40. His mental development kept pace with His bodily, and "the grace of God," the divine favor, rested manifestly and increasingly upon Him. See Lu 2:52. Lu 2:41-52. First Conscious Visit to Jerusalem. "Solitary flowered out of the wonderful enclosed garden of the thirty years, plucked precisely there where the swollen bud, at a distinctive crisis (at twelve years of age), bursts into flower. To mark that is assuredly the design and the meaning of this record" [Stier].


<hi type="bold">42. went up--</hi>"were wont to go." Though males only were required to go up to Jerusalem at the three annual festivals (<reference osisRef="Exod.23.14-Exod.23.17">Ex 23:14-17</reference>), devout women, when family duties permitted, went also, as did Hannah (<reference osisRef="1Sam.1.7">1Sa 1:7</reference>), and, as we here see, the mother of Jesus.

<hi type="bold">when twelve years old--</hi>At this age every Jewish boy was styled "a son of the law," being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord is taken up for the first time to Jerusalem, at the passover season, the chief of the three annual festivals. But oh, with what thoughts and feelings must this Youth have gone up! Long ere He beheld it, He had doubtless "loved the habitation of God's house and the place where His honor dwelt" (<reference osisRef="Ps.26.8">Psa 26:8</reference>), a love nourished, we may be sure, by that "word hid in His heart," with which in afterlife He showed so perfect a familiarity. As the time for His first visit approached, could one's ear have caught the breathings of His young soul, he might have heard Him whispering, "As the hart panteth after the water brooks, so panteth my soul after Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem!" (<reference osisRef="Ps.42.1">Psa 42:1</reference>; <reference osisRef="Ps.87.2">87:2</reference>; <reference osisRef="Ps.122.1">122:1</reference>, 2). On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's rest," we hear Him saying to Himself, "Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King: Out of Zion, the perfection of beauty, God doth shine" (<reference osisRef="Ps.48.2">Psa 48:2</reference>; <reference osisRef="Ps.50.2">50:2</reference>). Of His feelings or actions during all the eight days of the feast not a word is said. As a devout child, in company with its parents, He would go through the services, keeping His thoughts to Himself. But methinks I hear Him, after the sublime services of that feast, saying to Himself, "He brought me to the banqueting house, and his banner over me was love. I sat down under his shadow with great delight, and his fruit was sweet to my taste" (<reference osisRef="Song.2.3">So 2:3</reference>, <reference osisRef="2Cor.2.4">4</reference>).

42. went up-- "were wont to go." Though males only were required to go up to Jerusalem at the three annual festivals (Ex 23:14-17), devout women, when family duties permitted, went also, as did Hannah (1Sa 1:7), and, as we here see, the mother of Jesus. when twelve years old-- At this age every Jewish boy was styled "a son of the law," being put under a course of instruction and trained to fasting and attendance on public worship, besides being set to learn a trade. At this age accordingly our Lord is taken up for the first time to Jerusalem, at the passover season, the chief of the three annual festivals. But oh, with what thoughts and feelings must this Youth have gone up! Long ere He beheld it, He had doubtless "loved the habitation of God's house and the place where His honor dwelt" (Psa 26:8), a love nourished, we may be sure, by that "word hid in His heart," with which in afterlife He showed so perfect a familiarity. As the time for His first visit approached, could one's ear have caught the breathings of His young soul, he might have heard Him whispering, "As the hart panteth after the water brooks, so panteth my soul after Thee, O God. The Lord loveth the gates of Zion more than all the dwellings of Jacob. I was glad when they said unto me, Let us go unto the house of the Lord. Our feet shall stand within thy gates, O Jerusalem!" (Psa 42:1; 87:2; 122:1, 2). On catching the first view of "the city of their solemnities," and high above all in it, "the place of God's rest," we hear Him saying to Himself, "Beautiful for situation, the joy of the whole earth is Mount Zion, on the sides of the north, the city of the great King: Out of Zion, the perfection of beauty, God doth shine" (Psa 48:2; 50:2). Of His feelings or actions during all the eight days of the feast not a word is said. As a devout child, in company with its parents, He would go through the services, keeping His thoughts to Himself. But methinks I hear Him, after the sublime services of that feast, saying to Himself, "He brought me to the banqueting house, and his banner over me was love. I sat down under his shadow with great delight, and his fruit was sweet to my taste" (So 2:3, 4).


<hi type="bold">43. as they returned--</hi>If the duties of life must give place to worship, worship, in its turn, must give place to them. Jerusalem is good, but Nazareth is good, too; let him who neglects the one, on pretext of attending to the other, ponder this scene.

<hi type="bold">tarried behind ... Joseph and his mother knew not--</hi>Accustomed to the discretion and obedience of the lad [Olshausen], they might be thrown off their guard.

43. as they returned-- If the duties of life must give place to worship, worship, in its turn, must give place to them. Jerusalem is good, but Nazareth is good, too; let him who neglects the one, on pretext of attending to the other, ponder this scene. tarried behind... Joseph and his mother knew not-- Accustomed to the discretion and obedience of the lad [Olshausen], they might be thrown off their guard.


<hi type="bold">44. sought him among their kinsfolk and acquaintances--</hi>On these sacred journeys, whole villages and districts travelled in groups together, partly for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, they expect to find Him in such a group.

44. sought him among their kinsfolk and acquaintances-- On these sacred journeys, whole villages and districts travelled in groups together, partly for protection, partly for company; and as the well-disposed would beguile the tediousness of the way by good discourse, to which the child Jesus would be no silent listener, they expect to find Him in such a group.


<hi type="bold">45-46. After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying its forms of busy life, but in the temple--</hi>not the "sanctuary" (as in <reference osisRef="Luke.1.9">Lu 1:9</reference>), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught their scholars.

45-46. After three sorrowing days, they find Him still in Jerusalem, not gazing on its architecture, or surveying its forms of busy life, but in the temple-- not the "sanctuary" (as in Lu 1:9), to which only the priests had access, but in some one of the enclosures around it, where the rabbins, or "doctors," taught their scholars.


<hi type="bold">49. about my Father's business--</hi>literally, "in" or "at My Fathers," that is, either "about My Father's affairs," or "in My Father's courts"--where He dwells and is to be found--about His hand, so to speak. This latter shade of meaning, which includes the former, is perhaps the true one, Here He felt Himself at home, breathing His own proper air. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. "Once here, thought ye I should so readily hasten away? Let ordinary worshippers be content to keep the feast and be gone; but is this all ye have learnt of Me?" Methinks we are here let into the holy privacies of Nazareth; for what He says they should have known, He must have given them ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, in effect, My Father has not been seeking Me; I have been with Him all this time; "the King hath brought me into His chambers ... His left hand is under my head, and His right hand doth embrace me" (<reference osisRef="Song.1.4">So 1:4</reference>; 2:6). How is it that ye do not understand? (<reference osisRef="Mark.8.21">Mr 8:21</reference>).

49. about my Father's business-- literally, "in" or "at My Fathers," that is, either "about My Father's affairs," or "in My Father's courts"--where He dwells and is to be found--about His hand, so to speak. This latter shade of meaning, which includes the former, is perhaps the true one, Here He felt Himself at home, breathing His own proper air. His words convey a gentle rebuke of their obtuseness in requiring Him to explain this. "Once here, thought ye I should so readily hasten away? Let ordinary worshippers be content to keep the feast and be gone; but is this all ye have learnt of Me?" Methinks we are here let into the holy privacies of Nazareth; for what He says they should have known, He must have given them ground to know. She tells Him of the sorrow with which His father and she had sought Him. He speaks of no Father but one, saying, in effect, My Father has not been seeking Me; I have been with Him all this time; "the King hath brought me into His chambers... His left hand is under my head, and His right hand doth embrace me" (So 1:4; 2:6). How is it that ye do not understand? (Mr 8:21).


<hi type="bold">50-51. understood not--</hi>probably He had never expressly said as much, and so confounded them, though it was but the true interpretation of many things which they had seen and heard from Him at home. (See on <reference osisRef="John.14.4">Joh 14:4</reference>.) But lest it should be thought that now He threw off the filial yoke, and became His own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was subject unto them." The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidently meant to convey this. "From this time we have no more mention of Joseph. The next we hear is of his "mother and brethren" (<reference osisRef="John.2.12">Joh 2:12</reference>); whence it is inferred, that between this time and the commencement of our Lord's public life, Joseph died" [Alford], having now served the double end of being the protector of our Lord's Virgin--mother, and affording Himself the opportunity of presenting a matchless pattern of subjection to both parents.

50-51. understood not-- probably He had never expressly said as much, and so confounded them, though it was but the true interpretation of many things which they had seen and heard from Him at home. (See on Joh 14:4.) But lest it should be thought that now He threw off the filial yoke, and became His own Master henceforth, and theirs too, it is purposely added, "And He went down with them, and was subject unto them." The marvel of this condescension lies in its coming after such a scene, and such an assertion of His higher Sonship; and the words are evidently meant to convey this. "From this time we have no more mention of Joseph. The next we hear is of his "mother and brethren" (Joh 2:12); whence it is inferred, that between this time and the commencement of our Lord's public life, Joseph died" [Alford], having now served the double end of being the protector of our Lord's Virgin--mother, and affording Himself the opportunity of presenting a matchless pattern of subjection to both parents.


52. See on <reference osisRef="Luke.2.40">Lu 2:40</reference>.

<hi type="bold">stature--</hi>or better, perhaps, as in the Margin, "age," which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" if they were so passed, however ardently He might long to be more directly "about His Father's business?" <chapter eID="Luke.2"/>

52. See on Lu 2:40. stature-- or better, perhaps, as in the Margin, "age," which implies the other. This is all the record we have of the next eighteen years of that wondrous life. What seasons of tranquil meditation over the lively oracles, and holy fellowship with His Father; what inlettings, on the one hand, of light, and love, and power from on high, and outgoings of filial supplication, freedom, love, and joy on the other, would these eighteen years contain! And would they not seem "but a few days" if they were so passed, however ardently He might long to be more directly "about His Father's business?"


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Luke.3.1-Luke.3.20">Lu 3:1-20</reference>. Preaching, Baptism, and Imprisonment of John.</title>
 (See on <reference osisRef="Matt.3.1-Matt.3.12">Mt 3:1-12</reference>; <reference osisRef="Mark.6.17">Mr 6:17</reference>, &c.).

1-2. Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (<reference osisRef="Luke.3.23">Lu 3:23</reference>) is determined by it [Bengel]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (<reference osisRef="Luke.1.3">Lu 1:3</reference>). Here, evidently, commences his proper narrative. Also see on <reference osisRef="Matt.3.1">Mt 3:1</reference>.

<hi type="bold">the fifteenth year of Tiberius--</hi>reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [Webster and Wilkinson], about the end of the year of Rome 779, or about four years before the usual reckoning.

<hi type="bold">Pilate ... governor of Judea--</hi>His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide.

<hi type="bold">Herod--</hi>(See on <reference osisRef="Mark.6.14">Mr 6:14</reference>).

<hi type="bold">Philip--</hi>a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See <reference osisRef="Mark.6.17">Mr 6:17</reference>).

<hi type="bold">Iturea--</hi>to the northeast of Palestine; so called from Ishmael's son Itur or Jetur (<reference osisRef="1Chr.1.31">1Ch 1:31</reference>), and anciently belonging to the half tribe of Manasseh.

<hi type="bold">Trachonitis--</hi>farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order.

<hi type="bold">Abilene--</hi>still more to the northeast, so called from Abila, eighteen miles from Damascus [Robinson].

CHAPTER 3 Lu 3:1-20. Preaching, Baptism, and Imprisonment of John. (See on Mt 3:1-12; Mr 6:17, &c.). 1-2. Here the curtain of the New Testament is, as it were, drawn up, and the greatest of all epochs of the Church commences. Even our Lord's own age (Lu 3:23) is determined by it [Bengel]. No such elaborate chronological precision is to be found elsewhere in the New Testament, and it comes fitly from him who claims it as the peculiar recommendation of his Gospel, that he had "accurately traced down all things from the first" (Lu 1:3). Here, evidently, commences his proper narrative. Also see on Mt 3:1. the fifteenth year of Tiberius-- reckoning from the period when he was admitted, three years before Augustus' death, to a share of the empire [Webster and Wilkinson], about the end of the year of Rome 779, or about four years before the usual reckoning. Pilate... governor of Judea-- His proper title was Procurator, but with more than the usual powers of that office. After holding it about ten years he was ordered to Rome, to answer to charges brought against him, but ere he arrived Tiberius died (A.D. 35), and soon after Pilate committed suicide. Herod-- (See on Mr 6:14). Philip-- a different and very superior Philip to the one whose wife Herodias went to live with Herod Antipas. (See Mr 6:17). Iturea-- to the northeast of Palestine; so called from Ishmael's son Itur or Jetur (1Ch 1:31), and anciently belonging to the half tribe of Manasseh. Trachonitis-- farther to the northeast, between Iturea and Damascus; a rocky district, infested by robbers, and committed by Augustus to Herod the Great to keep in order. Abilene-- still more to the northeast, so called from Abila, eighteen miles from Damascus [Robinson].


<hi type="bold">5. Every valley, &c.--</hi>levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."

5. Every valley, &c.-- levelling and smoothing, obvious figures, the sense of which is in the first words of the proclamation, "Prepare ye the way of the Lord."


<hi type="bold">6. all flesh, &c.--</hi>(quoted literally from the Septuagint of <reference osisRef="Isa.40.5">Is 40:5</reference>). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare <reference osisRef="Ps.98.3">Psa 98:3</reference>; <reference osisRef="Isa.11.10">Is 11:10</reference>; <reference osisRef="Isa.49.6">49:6</reference>; <reference osisRef="Isa.52.10">52:10</reference>; <reference osisRef="Luke.2.31">Lu 2:31</reference>, 32; <reference osisRef="Acts.13.47">Ac 13:47</reference>).

6. all flesh, &c.-- (quoted literally from the Septuagint of Is 40:5). The idea is that every obstruction shall be so removed as to reveal to the whole world the Salvation of God in Him whose name is the "Saviour" (compare Psa 98:3; Is 11:10; 49:6; 52:10; Lu 2:31, 32; Ac 13:47).


<hi type="bold">10-14. What shall we do then?--</hi>to show the sincerity of our repentance. (Also see on <reference osisRef="Matt.3.10">Mt 3:10</reference>.)

10-14. What shall we do then?-- to show the sincerity of our repentance. (Also see on Mt 3:10.)


<hi type="bold">15-17. whether he were the Christ--</hi>showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on <reference osisRef="Matt.3.10">Mt 3:10</reference>.)

15-17. whether he were the Christ-- showing both how successful he had been in awakening the expectation of Messiah's immediate appearing, and the high estimation, and even reverence, which his own character commanded. (Also see on Mt 3:10.)


<hi type="bold">18. many other things, &c.--</hi>such as we read in <reference osisRef="John.1.29">Joh 1:29</reference>, 33, 34; 3:27-36. (Also see on <reference osisRef="Matt.3.12">Mt 3:12</reference>.)

18. many other things, &c.-- such as we read in Joh 1:29, 33, 34; 3:27-36. (Also see on Mt 3:12.)


<hi type="bold">19-20. But Herod, &c.--</hi>See on <reference osisRef="Mark.6.14">Mr 6:14</reference>, &c. (Also see on <reference osisRef="Matt.3.12">Mt 3:12</reference>.)

<hi type="bold">and for all the evils which Herod had done--</hi>important fact here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things and heard John gladly" (<reference osisRef="Mark.6.20">Mr 6:20</reference>, <reference osisRef="Mark.6.26">26</reference>).

19-20. But Herod, &c.-- See on Mr 6:14, &c. (Also see on Mt 3:12.) and for all the evils which Herod had done-- important fact here only mentioned, showing how thoroughgoing was the fidelity of the Baptist to his royal hearer, and how strong must have been the workings of conscience in that slave of passion when, notwithstanding such plainness, he "did many things and heard John gladly" (Mr 6:20, 26).


<hi type="bold">21. when all the people were baptized--</hi>that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet never man sat" (<reference osisRef="Luke.19.30">Lu 19:30</reference>), and lay in a sepulchre "wherein was never man yet laid" (<reference osisRef="John.19.41">Joh 19:41</reference>), so in His baptism He would be "separate from sinners."

21. when all the people were baptized-- that He might not seem to be merely one of the crowd. Thus, as He rode into Jerusalem upon an ass, "whereon yet never man sat" (Lu 19:30), and lay in a sepulchre "wherein was never man yet laid" (Joh 19:41), so in His baptism He would be "separate from sinners."


<title type="x-s3"><reference osisRef="Luke.3.23-Luke.3.38">Lu 3:23-38</reference>. Genealogy of Jesus.</title>

<hi type="bold">23. he began to be about thirty--</hi>that is, "was about entering on His thirtieth year." So our translators have taken the word (and so Calvin, Beza, Bloomfield, Webster and Wilkinson, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [Bengel, Olshausen, De Wette, Meyer, Alford, &c.]. At this age the priests entered on their office (<reference osisRef="Num.4.3">Nu 4:3</reference>).

<hi type="bold">being, as was supposed, the son of Joseph, &c.--</hi>Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?--a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, <reference osisRef="Luke.1.2-Luke.1.32">Lu 1:2-32</reference>, and see on <reference osisRef="Luke.2.5">Lu 2:5</reference>), still it does seem unlikely--we say not incredible--that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph--here His real, there His reputed line--explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in <reference osisRef="Ruth.1.11">Ru 1:11</reference>, <reference osisRef="1Cor.1.12">12</reference>), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [Olshausen].

Lu 3:23-38. Genealogy of Jesus. 23. he began to be about thirty-- that is, "was about entering on His thirtieth year." So our translators have taken the word (and so Calvin, Beza, Bloomfield, Webster and Wilkinson, &c.): but "was about thirty years of age when He began [His ministry]," makes better Greek, and is probably the true sense [Bengel, Olshausen, De Wette, Meyer, Alford, &c.]. At this age the priests entered on their office (Nu 4:3). being, as was supposed, the son of Joseph, &c.-- Have we in this genealogy, as well as in Matthew's, the line of Joseph? or is this the line of Mary?--a point on which there has been great difference of opinion and much acute discussion. Those who take the former opinion contend that it is the natural sense of this verse, and that no other would have been thought of but for its supposed improbability and the uncertainty which it seems to throw over our Lord's real descent. But it is liable to another difficulty; namely, that in this case Matthew makes Jacob, while Luke makes "Heli," to be Joseph's father; and though the same man had often more than one name, we ought not to resort to that supposition, in such a case as this, without necessity. And then, though the descent of Mary from David would be liable to no real doubt, even though we had no table of her line preserved to us (see, for example, Lu 1:2-32, and see on Lu 2:5), still it does seem unlikely--we say not incredible--that two genealogies of our Lord should be preserved to us, neither of which gives his real descent. Those who take the latter opinion, that we have here the line of Mary, as in Matthew that of Joseph--here His real, there His reputed line--explain the statement about Joseph, that he was "the son of Hell," to mean that he was his son-in-law, as the husband of his daughter Mary (as in Ru 1:11, 12), and believe that Joseph's name is only introduced instead of Mary's, in conformity with the Jewish custom in such tables. Perhaps this view is attended with fewest difficulties, as it certainly is the best supported. However we decide, it is a satisfaction to know that not a doubt was thrown out by the bitterest of the early enemies of Christianity as to our Lord's real descent from David. On comparing the two genealogies, it will be found that Matthew, writing more immediately for Jews, deemed it enough to show that the Saviour was sprung from Abraham and David; whereas Luke, writing more immediately for Gentiles, traces the descent back to Adam, the parent stock of the whole human family, thus showing Him to be the promised "Seed of the woman." "The possibility of constructing such a table, comprising a period of thousands of years, in an uninterrupted line from father to son, of a family that dwelt for a long time in the utmost retirement, would be inexplicable, had not the members of this line been endowed with a thread by which they could extricate themselves from the many families into which every tribe and branch was again subdivided, and thus hold fast and know the member that was destined to continue the lineage. This thread was the hope that Messiah would be born of the race of Abraham and David. The ardent desire to behold Him and be partakers of His mercy and glory suffered not the attention to be exhausted through a period embracing thousands of years. Thus the member destined to continue the lineage, whenever doubtful, became easily distinguishable, awakening the hope of a final fulfilment, and keeping it alive until it was consummated" [Olshausen].


<hi type="bold">24-30. son of Matthat, &c.--</hi>(See on <reference osisRef="Matt.1.13-Matt.1.15">Mt 1:13-15</reference>). In <reference osisRef="Luke.3.27">Lu 3:27</reference>, Salathiel is called the son, while in <reference osisRef="Matt.1.12">Mt 1:12</reference>, he is called the father of Zerubbabel. But they are probably different persons.

24-30. son of Matthat, &c.-- (See on Mt 1:13-15). In Lu 3:27, Salathiel is called the son, while in Mt 1:12, he is called the father of Zerubbabel. But they are probably different persons.


<hi type="bold">38. son of God--</hi>Compare <reference osisRef="Acts.17.28">Ac 17:28</reference>. <chapter eID="Luke.3"/>

38. son of God-- Compare Ac 17:28.


<title type="x-s2">CHAPTER 4</title> <title type="x-s3"><reference osisRef="Luke.4.1-Luke.4.13">Lu 4:1-13</reference>. Temptation of Christ.</title>
 (See on <reference osisRef="Matt.4.1-Matt.4.11">Mt 4:1-11</reference>.)
 <title type="x-s3"><reference osisRef="Luke.4.14-Luke.4.32">Lu 4:14-32</reference>. Jesus Entering on His Public Ministry, Makes a Circuit of Galilee--Rejection at Nazareth.</title>
<hi type="bold">Note.--</hi>A large gap here occurs, embracing the important transactions in Galilee and Jerusalem which are recorded in Joh 1:29-4:54, and which occurred before John's imprisonment (<reference osisRef="John.3.24">Joh 3:24</reference>); whereas the transactions here recorded occurred (as appears from <reference osisRef="Matt.4.12">Mt 4:12</reference>, <reference osisRef="Matt.4.13">13</reference>) after that event. The visit to Nazareth recorded in <reference osisRef="Matt.13.54-Matt.13.58">Mt 13:54-58</reference> (and <reference osisRef="Mark.6.1-Mark.6.6">Mr 6:1-6</reference>) we take to be not a later visit, but the same with this first one; because we cannot think that the Nazarenes, after being so enraged at His first display of wisdom as to attempt His destruction, should, on a second display of the same, wonder at it and ask how He came by it, as if they had never witnessed it before.

<hi type="bold">16. as his custom was--</hi>Compare <reference osisRef="Acts.17.2">Ac 17:2</reference>.

<hi type="bold">stood up for to read--</hi>Others besides rabbins were allowed to address the congregation. (See <reference osisRef="Acts.13.15">Ac 13:15</reference>.)

CHAPTER 4 Lu 4:1-13. Temptation of Christ. (See on Mt 4:1-11.) Lu 4:14-32. Jesus Entering on His Public Ministry, Makes a Circuit of Galilee--Rejection at Nazareth. Note.-- A large gap here occurs, embracing the important transactions in Galilee and Jerusalem which are recorded in Joh 1:29-4:54, and which occurred before John's imprisonment (Joh 3:24); whereas the transactions here recorded occurred (as appears from Mt 4:12, 13) after that event. The visit to Nazareth recorded in Mt 13:54-58 (and Mr 6:1-6) we take to be not a later visit, but the same with this first one; because we cannot think that the Nazarenes, after being so enraged at His first display of wisdom as to attempt His destruction, should, on a second display of the same, wonder at it and ask how He came by it, as if they had never witnessed it before. 16. as his custom was-- Compare Ac 17:2. stood up for to read-- Others besides rabbins were allowed to address the congregation. (See Ac 13:15.)


18-19. To have fixed on any passage announcing His sufferings (as <reference osisRef="Isa.53.1-Isa.53.12">Is 53:1-12</reference>), would have been unsuitable at that early stage of His ministry. But He selects a passage announcing the sublime object of His whole mission, its divine character, and His special endowments for it; expressed in the first person, and so singularly adapted to the first opening of the mouth in His prophetic capacity, that it seems as if made expressly for this occasion. It is from the well-known section of Isaiah's prophecies whose burden is that mysterious "Servant of the Lord," despised of man, abhorred of the nation, but before whom kings on seeing Him are to arise, and princes to worship; in visage more marred than any man and His form than the sons of men, yet sprinkling many nations; laboring seemingly in vain, and spending His strength for naught and in vain, yet Jehovah's Servant to raise up the tribes of Jacob and be His Salvation to the ends of the earth (<reference osisRef="Isa.49.1-Isa.49.26">Is 49:1-26</reference>, &c.). The quotation is chiefly from the Septuagint version, used in the synagogues.

18-19. To have fixed on any passage announcing His sufferings (as Is 53:1-12), would have been unsuitable at that early stage of His ministry. But He selects a passage announcing the sublime object of His whole mission, its divine character, and His special endowments for it; expressed in the first person, and so singularly adapted to the first opening of the mouth in His prophetic capacity, that it seems as if made expressly for this occasion. It is from the well-known section of Isaiah's prophecies whose burden is that mysterious "Servant of the Lord," despised of man, abhorred of the nation, but before whom kings on seeing Him are to arise, and princes to worship; in visage more marred than any man and His form than the sons of men, yet sprinkling many nations; laboring seemingly in vain, and spending His strength for naught and in vain, yet Jehovah's Servant to raise up the tribes of Jacob and be His Salvation to the ends of the earth (Is 49:1-26, &c.). The quotation is chiefly from the Septuagint version, used in the synagogues.


<hi type="bold">20. the minister--</hi>the chazan, or synagogue-officer.

<hi type="bold">all eyes ... fastened on Him--</hi>astounded at His putting in such claims.

20. the minister-- the chazan, or synagogue-officer. all eyes... fastened on Him-- astounded at His putting in such claims.


<hi type="bold">21. began to say, &c.--</hi>His whole address was just a detailed application to Himself of this and perhaps other like prophecies.

21. began to say, &c.-- His whole address was just a detailed application to Himself of this and perhaps other like prophecies.


<hi type="bold">22. gracious words--</hi>"the words of grace," referring both to the richness of His matter and the sweetness of His manner (<reference osisRef="Ps.45.2">Psa 45:2</reference>).

<hi type="bold">Is not this, &c.--</hi>(See on <reference osisRef="Matt.13.54-Matt.13.56">Mt 13:54-56</reference>). They knew He had received no rabbinical education, and anything supernatural they seemed incapable of conceiving.

22. gracious words-- "the words of grace," referring both to the richness of His matter and the sweetness of His manner (Psa 45:2). Is not this, &c.-- (See on Mt 13:54-56). They knew He had received no rabbinical education, and anything supernatural they seemed incapable of conceiving.


<hi type="bold">23. this proverb--</hi>like our "Charity begins at home."

<hi type="bold">whatsoever, &c.--</hi>"Strange rumors have reached our ears of Thy doings at Capernaum; but if such power resides in Thee to cure the ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?" His choice of Capernaum as a place of residence since entering on public life was, it seems, already well known at Nazareth; and when He did come thither, to give no displays of His power when distant places were ringing with His fame, wounded their pride. He had indeed "laid his hands on a few sick folk and healed them" (<reference osisRef="Mark.6.5">Mr 6:5</reference>); but this seems to have been done quite privately the general unbelief precluding anything more open.

23. this proverb-- like our "Charity begins at home." whatsoever, &c.-- "Strange rumors have reached our ears of Thy doings at Capernaum; but if such power resides in Thee to cure the ills of humanity, why has none of it yet come nearer home, and why is all this alleged power reserved for strangers?" His choice of Capernaum as a place of residence since entering on public life was, it seems, already well known at Nazareth; and when He did come thither, to give no displays of His power when distant places were ringing with His fame, wounded their pride. He had indeed "laid his hands on a few sick folk and healed them" (Mr 6:5); but this seems to have been done quite privately the general unbelief precluding anything more open.


<hi type="bold">24. And he said, &c.--</hi>He replies to the one proverb by another, equally familiar, which we express in a rougher form--"Too much familiarity breeds contempt." Our Lord's long residence in Nazareth merely as a townsman had made Him too common, incapacitating them for appreciating Him as others did who were less familiar with His everyday demeanor in private life. A most important principle, to which the wise will pay due regard. (See also <reference osisRef="Matt.7.6">Mt 7:6</reference>, on which our Lord Himself ever acted.)

24. And he said, &c.-- He replies to the one proverb by another, equally familiar, which we express in a rougher form--"Too much familiarity breeds contempt." Our Lord's long residence in Nazareth merely as a townsman had made Him too common, incapacitating them for appreciating Him as others did who were less familiar with His everyday demeanor in private life. A most important principle, to which the wise will pay due regard. (See also Mt 7:6, on which our Lord Himself ever acted.)


<hi type="bold">25-27. But I tell you, &c.--</hi>falling back for support on the well-known examples of Elijah and Elisha (Eliseus), whose miraculous power, passing by those who were near, expended itself on those at a distance, yea on heathens, "the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He intended like them to feed the poor and cleanse the lepers, He points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers" [Stier].

<hi type="bold">three years and six months--</hi>So <reference osisRef="Jas.5.17">Jas 5:17</reference>, including perhaps the six months after the last fall of rain, when there would be little or none at any rate; whereas in <reference osisRef="1Kgs.18.1">1Ki 18:1</reference>, which says the rain returned "in the third year," that period is probably not reckoned.

25-27. But I tell you, &c.-- falling back for support on the well-known examples of Elijah and Elisha (Eliseus), whose miraculous power, passing by those who were near, expended itself on those at a distance, yea on heathens, "the two great prophets who stand at the commencement of prophetic antiquity, and whose miracles strikingly prefigured those of our Lord. As He intended like them to feed the poor and cleanse the lepers, He points to these miracles of mercy, and not to the fire from heaven and the bears that tore the mockers" [Stier]. three years and six months-- So Jas 5:17, including perhaps the six months after the last fall of rain, when there would be little or none at any rate; whereas in 1Ki 18:1, which says the rain returned "in the third year," that period is probably not reckoned.


<hi type="bold">28-29. when they heard these things--</hi>these allusions to the heathen, just as afterwards with Paul (<reference osisRef="Acts.22.21">Ac 22:21</reference>, <reference osisRef="Acts.22.22">22</reference>).

28-29. when they heard these things-- these allusions to the heathen, just as afterwards with Paul (Ac 22:21, 22).


<hi type="bold">30. passing through the midst, &c.--</hi>evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed Him to escape. (Similar escapes, however, in times of persecution, are not unexampled.)

30. passing through the midst, &c.-- evidently in a miraculous way, though perhaps quite noiselessly, leading them to wonder afterwards what spell could have come over them, that they allowed Him to escape. (Similar escapes, however, in times of persecution, are not unexampled.)


<hi type="bold">31. down to Capernaum--</hi>It lay on the Sea of Galilee (<reference osisRef="Matt.4.13">Mt 4:13</reference>), whereas Nazareth lay high.

31. down to Capernaum-- It lay on the Sea of Galilee (Mt 4:13), whereas Nazareth lay high.


<title type="x-s3"><reference osisRef="Luke.4.33-Luke.4.37">Lu 4:33-37</reference>. Demoniac Healed.</title>

<hi type="bold">33. unclean--</hi>The frequency with which this character of impurity is applied to evil spirits is worthy of notice.

<hi type="bold">cried out, &c.--</hi>(See <reference osisRef="Matt.8.29">Mt 8:29</reference>; <reference osisRef="Mark.3.11">Mr 3:11</reference>).

Lu 4:33-37. Demoniac Healed. 33. unclean-- The frequency with which this character of impurity is applied to evil spirits is worthy of notice. cried out, &c.-- (See Mt 8:29; Mr 3:11).


<hi type="bold">35. rebuked them, &c.--</hi>(See on <reference osisRef="Luke.4.41">Lu 4:41</reference>).

<hi type="bold">thrown him, &c.--</hi>See on <reference osisRef="Mark.9.20">Mr 9:20</reference>.

35. rebuked them, &c.-- (See on Lu 4:41). thrown him, &c.-- See on Mr 9:20.


<hi type="bold">36. What a word--</hi>a word from the Lord of spirits.
 <title type="x-s3"><reference osisRef="Luke.4.38-Luke.4.41">Lu 4:38-41</reference>. Peter's Mother-in-law and Many Others, Healed.</title>
 (See on <reference osisRef="Matt.8.14-Matt.8.17">Mt 8:14-17</reference>.)

36. What a word-- a word from the Lord of spirits. Lu 4:38-41. Peter's Mother-in-law and Many Others, Healed. (See on Mt 8:14-17.)


<hi type="bold">41. suffered them not to speak--</hi>The marginal reading ("to say that they knew him to be Christ") here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on <reference osisRef="Matt.12.24">Mt 12:24</reference>, &c.; see also <reference osisRef="Acts.16.16-Acts.16.18">Ac 16:16-18</reference>.)
 <title type="x-s3"><reference osisRef="Luke.4.42-Luke.4.44">Lu 4:42-44</reference>. Jesus Sought Out at Morning Prayer, and Entreated to Stay, Declines from the Urgency of His Work.</title>
 See on <reference osisRef="Mark.1.35-Mark.1.39">Mr 1:35-39</reference>, where we learn how early He retired, and how He was engaged in solitude when they came seeking Him.

41. suffered them not to speak-- The marginal reading ("to say that they knew him to be Christ") here is wrong. Our Lord ever refused testimony from devils, for the very reason why they were eager to give it, because He and they would thus seem to be one interest, as His enemies actually alleged. (See on Mt 12:24, &c.; see also Ac 16:16-18.) Lu 4:42-44. Jesus Sought Out at Morning Prayer, and Entreated to Stay, Declines from the Urgency of His Work. See on Mr 1:35-39, where we learn how early He retired, and how He was engaged in solitude when they came seeking Him.


<hi type="bold">42. stayed him--</hi>"were staying Him," or sought to do it. What a contrast to the Gadarenes! The nature of His mission required Him to keep moving, that all might hear the glad tidings (<reference osisRef="Matt.8.34">Mt 8:34</reference>).

42. stayed him-- "were staying Him," or sought to do it. What a contrast to the Gadarenes! The nature of His mission required Him to keep moving, that all might hear the glad tidings (Mt 8:34).


<hi type="bold">43. I must, &c.--</hi>but duty only could move Him to deny entreaties so grateful to His spirit. <chapter eID="Luke.4"/>

43. I must, &c.-- but duty only could move Him to deny entreaties so grateful to His spirit.


<title type="x-s2">CHAPTER 5</title> <title type="x-s3"><reference osisRef="Luke.5.1-Luke.5.11">Lu 5:1-11</reference>. Miraculous Draught of Fishes--Call of Peter, James, and John.</title>
 Not their first call, however, recorded in <reference osisRef="John.1.35-John.1.42">Joh 1:35-42</reference>; nor their second, recorded in <reference osisRef="Matt.4.18-Matt.4.22">Mt 4:18-22</reference>; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.)

<hi type="bold">3. taught ... out of the ship--</hi>(See on <reference osisRef="Matt.13.2">Mt 13:2</reference>).

CHAPTER 5 Lu 5:1-11. Miraculous Draught of Fishes--Call of Peter, James, and John. Not their first call, however, recorded in Joh 1:35-42; nor their second, recorded in Mt 4:18-22; but their third and last before their appointment to the apostleship. That these calls were all distinct and progressive, seems quite plain. (Similar stages are observable in other eminent servants of Christ.) 3. taught... out of the ship-- (See on Mt 13:2).


<hi type="bold">4. for a draught--</hi>munificent recompense for the use of his boat.

4. for a draught-- munificent recompense for the use of his boat.


<hi type="bold">5. Master--</hi>betokening not surely a first acquaintance, but a relationship already formed.

<hi type="bold">all night--</hi>the usual time of fishing then (<reference osisRef="John.21.3">Joh 21:3</reference>), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)

5. Master-- betokening not surely a first acquaintance, but a relationship already formed. all night-- the usual time of fishing then (Joh 21:3), and even now Peter, as a fisherman, knew how hopeless it was to "let down his net" again, save as a mere act of faith, "at His word" of command, which carried in it, as it ever does, assurance of success. (This shows he must have been already and for some time a follower of Christ.)


<hi type="bold">6. net brake--</hi>rather "was breaking," or "beginning to break," as in <reference osisRef="Luke.5.7">Lu 5:7</reference>, "beginning to sink."

6. net brake-- rather "was breaking," or "beginning to break," as in Lu 5:7, "beginning to sink."


<hi type="bold">8. Depart, &c.--</hi>Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (<reference osisRef="John.6.68">Joh 6:68</reference>). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare <reference osisRef="Isa.6.5">Is 6:5</reference>.)

8. Depart, &c.-- Did Peter then wish Christ to leave him? Verily no. His all was wrapt up in Him (Joh 6:68). "It was rather, Woe is me, Lord! How shall I abide this blaze of glory? A sinner such as I am is not fit company for Thee." (Compare Is 6:5.)


<hi type="bold">10. Simon, fear not--</hi>This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him.

<hi type="bold">from henceforth--</hi>marking a new stage of their connection with Christ. The last was simply, "I will make you fishers."

<hi type="bold">fishers of men--</hi>"What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on <reference osisRef="Matt.4.18">Mt 4:18</reference>.)

10. Simon, fear not-- This shows how the Lord read Peter's speech. The more highly they deemed Him, ever the more grateful it was to the Redeemer's spirit. Never did they pain Him by manifesting too lofty conceptions of Him. from henceforth-- marking a new stage of their connection with Christ. The last was simply, "I will make you fishers." fishers of men-- "What wilt thou think, Simon, overwhelmed by this draught of fishes, when I shall bring to thy net what will beggar all this glory?" (See on Mt 4:18.)


<hi type="bold">11. forsook all--</hi>They did this before (<reference osisRef="Matt.4.20">Mt 4:20</reference>); now they do it again; and yet after the Crucifixion they are at their boats once more (<reference osisRef="John.21.3">Joh 21:3</reference>). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling.
 <title type="x-s3"><reference osisRef="Luke.5.12-Luke.5.16">Lu 5:12-16</reference>. Leper Healed.</title>
 (See on <reference osisRef="Matt.8.2-Matt.8.4">Mt 8:2-4</reference>.)

11. forsook all-- They did this before (Mt 4:20); now they do it again; and yet after the Crucifixion they are at their boats once more (Joh 21:3). In such a business this is easily conceivable. After pentecost, however, they appear to have finally abandoned their secular calling. Lu 5:12-16. Leper Healed. (See on Mt 8:2-4.)


<hi type="bold">15. But so, &c.--</hi>(See <reference osisRef="Mark.1.45">Mr 1:45</reference>).
 <title type="x-s3"><reference osisRef="Luke.5.17-Luke.5.26">Lu 5:17-26</reference>. Paralytic Healed.</title>
 (See on <reference osisRef="Matt.9.1-Matt.9.8">Mt 9:1-8</reference>).

15. But so, &c.-- (See Mr 1:45). Lu 5:17-26. Paralytic Healed. (See on Mt 9:1-8).


<hi type="bold">17. Pharisees and doctors ... sitting by--</hi>the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him.

<hi type="bold">power of the Lord ... present--</hi>with Jesus.

<hi type="bold">to heal them--</hi>the sick people.

17. Pharisees and doctors... sitting by-- the highest testimony yet borne to our Lord's growing influence, and the necessity increasingly felt by the ecclesiastics throughout the country of coming to some definite judgment regarding Him. power of the Lord... present-- with Jesus. to heal them-- the sick people.


<hi type="bold">19. housetop--</hi>the flat roof.

<hi type="bold">through the tiling ... before Jesus--</hi>(See on <reference osisRef="Mark.2.2">Mr 2:2</reference>).

19. housetop-- the flat roof. through the tiling... before Jesus-- (See on Mr 2:2).


<hi type="bold">24. take up thy couch--</hi>"sweet saying! The bed had borne the man; now the man shall bear the bed!" [Bengel].
 <title type="x-s3"><reference osisRef="Luke.5.27-Luke.5.32">Lu 5:27-32</reference>. Levi's Call and Feast.</title>
 (See on <reference osisRef="Matt.9.9-Matt.9.13">Mt 9:9-13</reference>; and <reference osisRef="Mark.2.14">Mr 2:14</reference>.)

24. take up thy couch-- "sweet saying! The bed had borne the man; now the man shall bear the bed!" [Bengel]. Lu 5:27-32. Levi's Call and Feast. (See on Mt 9:9-13; and Mr 2:14.)


<hi type="bold">30. their scribes--</hi>a mode of expression showing that Luke was writing for Gentiles.
 <title type="x-s3"><reference osisRef="Luke.5.33-Luke.5.39">Lu 5:33-39</reference>. Fasting.</title>
 (See on <reference osisRef="Matt.9.14-Matt.9.17">Mt 9:14-17</reference>.)

<hi type="bold">The incongruities mentioned in <reference osisRef="Luke.5.36-Luke.5.38">Lu 5:36-38</reference> were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in <reference osisRef="Luke.5.39">Lu 5:39</reference>, which is peculiar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"--</hi>all at once--to take a liking for the former; that is, "These inquiries about the difference between My disciples and the Pharisees," and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren! <chapter eID="Luke.5"/>

30. their scribes-- a mode of expression showing that Luke was writing for Gentiles. Lu 5:33-39. Fasting. (See on Mt 9:14-17.) The incongruities mentioned in Lu 5:36-38 were intended to illustrate the difference between the genius of the old and new economies, and the danger of mixing up the one with the other. As in the one case supposed, "the rent is made worse," and in the other, "the new wine is spilled," so by a mongrel mixture of the ascetic ritualism of the old with the spiritual freedom of the new economy, both are disfigured and destroyed. The additional parable in Lu 5:39, which is peculiar to Luke, has been variously interpreted. But the "new wine" seems plainly to be the evangelical freedom which Christ was introducing; and the old, the opposite spirit of Judaism: men long accustomed to the latter could not be expected "straightway"-- all at once--to take a liking for the former; that is, "These inquiries about the difference between My disciples and the Pharisees," and even John's, are not surprising; they are the effect of a natural revulsion against sudden change, which time will cure; the new wine will itself in time become old, and so acquire all the added charms of antiquity. What lessons does this teach, on the one hand, to those who unreasonably cling to what is getting antiquated; and, on the other, to hasty reformers who have no patience with the timidity of their weaker brethren!


<title type="x-s2">CHAPTER 6</title> <title type="x-s3"><reference osisRef="Luke.6.1-Luke.6.5">Lu 6:1-5</reference>. Plucking Corn-ears on the Sabbath.</title>
 (See on <reference osisRef="Matt.12.1-Matt.12.8">Mt 12:1-8</reference> and <reference osisRef="Mark.2.23-Mark.2.28">Mr 2:23-28</reference>.)

<hi type="bold">1. second sabbath after the first--</hi>an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

CHAPTER 6 Lu 6:1-5. Plucking Corn-ears on the Sabbath. (See on Mt 12:1-8 and Mr 2:23-28.) 1. second sabbath after the first-- an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.


<hi type="bold">5. Lord also--</hi>rather "even" (as in <reference osisRef="Matt.12.8">Mt 12:8</reference>).

<hi type="bold">of the sabbath--</hi>as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See <reference osisRef="Mark.2.28">Mr 2:28</reference>.)
 <title type="x-s3"><reference osisRef="Luke.6.6-Luke.6.11">Lu 6:6-11</reference>. Withered Hand Healed.</title>
 (See on <reference osisRef="Matt.12.9-Matt.12.15">Mt 12:9-15</reference> and <reference osisRef="Mark.3.1-Mark.3.7">Mr 3:1-7</reference>.)

5. Lord also-- rather "even" (as in Mt 12:8). of the sabbath-- as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mr 2:28.) Lu 6:6-11. Withered Hand Healed. (See on Mt 12:9-15 and Mr 3:1-7.)


<hi type="bold">7. watched whether, &c.--</hi>In Matthew (<reference osisRef="Matt.12.9">Mt 12:9</reference>) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (<reference osisRef="Luke.6.9">Lu 6:9</reference>), just as if they had spoken it out.

7. watched whether, &c.-- In Matthew (Mt 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Lu 6:9), just as if they had spoken it out.


<hi type="bold">9. good, or ... evil, save ... or destroy--</hi>By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See <reference osisRef="Mark.3.4">Mr 3:4</reference>.)

9. good, or... evil, save... or destroy-- By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mr 3:4.)


<hi type="bold">11. filled with madness--</hi>The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.

<hi type="bold">what ... do to Jesus--</hi>not so much whether to get rid of Him, but how to compass it. (See on <reference osisRef="Matt.3.6">Mt 3:6</reference>.)

11. filled with madness-- The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed. what... do to Jesus-- not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6.)


<title type="x-s3"><reference osisRef="Luke.6.12-Luke.6.49">Lu 6:12-49</reference>. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing.</title>

<hi type="bold">12-13. went out--</hi>probably from Capernaum.

<hi type="bold">all night in prayer ... and when ... day, he called, &c.--</hi>The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on <reference osisRef="Matt.9.37">Mt 9:37</reference>; <reference osisRef="Matt.10.1">Mt 10:1</reference>), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!

Lu 6:12-49. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing. 12-13. went out-- probably from Capernaum. all night in prayer... and when... day, he called, &c.-- The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!


<hi type="bold">17. in the plain--</hi>by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (<reference osisRef="Matt.5.1">Mt 5:1</reference>), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.

17. in the plain-- by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mt 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.


<hi type="bold">19. healed--</hi>kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.

19. healed-- kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.


20-21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (<reference osisRef="Matt.5.3">Mt 5:3</reference>, <reference osisRef="Matt.5.6">6</reference>). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (<reference osisRef="Jas.2.5">Jas 2:5</reference>).

20-21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mt 5:3, 6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jas 2:5).


<hi type="bold">22. separate you--</hi>whether from their Church, by excommunication, or from their society; both hard to flesh and blood.

<hi type="bold">for the Son of man's sake--</hi>Compare <reference osisRef="Matt.5.11">Mt 5:11</reference>, "for My sake"; and immediately before, "for righteousness' sake" (<reference osisRef="Luke.6.10">Lu 6:10</reference>). Christ thus binds up the cause of righteousness in the world with the reception of Himself.

22. separate you-- whether from their Church, by excommunication, or from their society; both hard to flesh and blood. for the Son of man's sake-- Compare Mt 5:11, "for My sake"; and immediately before, "for righteousness' sake" (Lu 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.


<hi type="bold">23. leap for joy--</hi>a livelier word than "be exceeding glad" of "exult" (<reference osisRef="Matt.5.12">Mt 5:12</reference>).

23. leap for joy-- a livelier word than "be exceeding glad" of "exult" (Mt 5:12).


<hi type="bold">24-25. rich ... full ... laugh--</hi>who have all their good things and joyous feelings here and now, in perishable objects.

<hi type="bold">received your consolation--</hi>(see on <reference osisRef="Luke.16.25">Lu 16:25</reference>).

<hi type="bold">shall hunger--</hi>their inward craving strong as ever, but the materials of satisfaction forever gone.

24-25. rich... full... laugh-- who have all their good things and joyous feelings here and now, in perishable objects. received your consolation-- (see on Lu 16:25). shall hunger-- their inward craving strong as ever, but the materials of satisfaction forever gone.


<hi type="bold">26. all ... speak well of you--</hi>alluding to the court paid to the false prophets of old (<reference osisRef="Mic.2.11">Mi 2:11</reference>). For the principle of this woe, and its proper limits, see <reference osisRef="John.15.19">Joh 15:19</reference>.

26. all... speak well of you-- alluding to the court paid to the false prophets of old (Mi 2:11). For the principle of this woe, and its proper limits, see Joh 15:19.


27-36. (See on <reference osisRef="Matt.5.44-Matt.5.48">Mt 5:44-48</reference>; <reference osisRef="Matt.7.12">Mt 7:12</reference>; and <reference osisRef="Matt.14.12-Matt.14.14">Mt 14:12-14</reference>.)

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)


37-38. See on <reference osisRef="Matt.7.1">Mt 7:1</reference>, <reference osisRef="2Cor.7.2">2</reference>; but this is much fuller and more graphic.

37-38. See on Mt 7:1, 2; but this is much fuller and more graphic.


<hi type="bold">39. Can the blind, &c.--</hi>not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (<reference osisRef="Matt.15.14">Mt 15:14</reference>).

39. Can the blind, &c.-- not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (Mt 15:14).


<hi type="bold">40. The disciple, &c.--</hi>that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."

40. The disciple, &c.-- that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."


41-49. (See on <reference osisRef="Matt.7.3-Matt.7.5">Mt 7:3-5</reference>, <reference osisRef="Matt.7.16-Matt.7.27">Mt 7:16-27</reference>.) <chapter eID="Luke.6"/>

41-49. (See on Mt 7:3-5, Mt 7:16-27.)


<title type="x-s2">CHAPTER 7</title> <title type="x-s3"><reference osisRef="Luke.7.1-Luke.7.10">Lu 7:1-10</reference>. Centurion's Servant Healed.</title>
 (See on <reference osisRef="Matt.8.5-Matt.8.13">Mt 8:5-13</reference>.)

<hi type="bold">4. he was worthy--</hi>a testimony most precious, coming from those who probably were strangers to the principle from which he acted (<reference osisRef="Eccl.7.1">Ec 7:1</reference>).

CHAPTER 7 Lu 7:1-10. Centurion's Servant Healed. (See on Mt 8:5-13.) 4. he was worthy-- a testimony most precious, coming from those who probably were strangers to the principle from which he acted (Ec 7:1).


<hi type="bold">5. loved our nation--</hi>Having found that "salvation was of the Jews," he loved them for it.

<hi type="bold">built, &c.--</hi>His love took this practical and appropriate form.

5. loved our nation-- Having found that "salvation was of the Jews," he loved them for it. built, &c.-- His love took this practical and appropriate form.


<title type="x-s3"><reference osisRef="Luke.7.11-Luke.7.17">Lu 7:11-17</reference>. Widow of Nain's Son Raised to Life. (In Luke only).</title>

<hi type="bold">11. Nain--</hi>a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.

Lu 7:11-17. Widow of Nain's Son Raised to Life. (In Luke only). 11. Nain-- a small village not elsewhere mentioned in Scripture, and only this once probably visited by our Lord; it lay a little to the south of Mount Tabor, about twelve miles from Capernaum.


<hi type="bold">12. carried out--</hi>"was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death.

<hi type="bold">only son, &c.--</hi>affecting particulars, told with delightful simplicity.

12. carried out-- "was being carried out." Dead bodies, being ceremonially unclean, were not allowed to be buried within the cities (though the kings of David's house were buried m the city of David), and the funeral was usually on the same day as the death. only son, &c.-- affecting particulars, told with delightful simplicity.


<hi type="bold">13. the Lord--</hi>"This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [Bengel].

<hi type="bold">saw her, he had compassion, &c.--</hi>What consolation to thousands of the bereaved has this single verse carried from age to age!

13. the Lord-- "This sublime appellation is more usual with Luke and John than Matthew; Mark holds the mean" [Bengel]. saw her, he had compassion, &c.-- What consolation to thousands of the bereaved has this single verse carried from age to age!


14-15. What mingled majesty and grace shines in this scene! The Resurrection and the Life in human flesh, with a word of command, bringing back life to the dead body; Incarnate Compassion summoning its absolute power to dry a widow's tears!


<hi type="bold">16. visited his people--</hi>more than bringing back the days of Elijah and Elisha (<reference osisRef="1Kgs.17.17-1Kgs.17.24">1Ki 17:17-24</reference>; <reference osisRef="2Kgs.4.32-2Kgs.4.37">2Ki 4:32-37</reference>; and see <reference osisRef="Matt.15.31">Mt 15:31</reference>).
 <title type="x-s3"><reference osisRef="Luke.7.18-Luke.7.35">Lu 7:18-35</reference>. The Baptist's Message the Reply, and Consequent Discourse.</title>
 (See on <reference osisRef="Matt.11.2-Matt.11.14">Mt 11:2-14</reference>.)

16. visited his people-- more than bringing back the days of Elijah and Elisha (1Ki 17:17-24; 2Ki 4:32-37; and see Mt 15:31). Lu 7:18-35. The Baptist's Message the Reply, and Consequent Discourse. (See on Mt 11:2-14.)


<hi type="bold">29-30. And all the people that heard--</hi>"on hearing (this)." These are the observations of the Evangelist, not of our Lord.

<hi type="bold">and the publicans--</hi>a striking clause.

<hi type="bold">justified God, being baptized, &c.--</hi>rather, "having been baptized." The meaning is, They acknowledged the divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see <reference osisRef="Luke.1.16">Lu 1:16</reference>, <reference osisRef="1Cor.1.17">17</reference>); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful design of God in the Saviour Himself, to their own destruction.

29-30. And all the people that heard-- "on hearing (this)." These are the observations of the Evangelist, not of our Lord. and the publicans-- a striking clause. justified God, being baptized, &c.-- rather, "having been baptized." The meaning is, They acknowledged the divine wisdom of such a preparatory ministry as John's, in leading them to Him who now spake to them (see Lu 1:16, 17); whereas the Pharisees and lawyers, true to themselves in refusing the baptism of John, set at naught also the merciful design of God in the Saviour Himself, to their own destruction.


<hi type="bold">31-35. the Lord said, &c.--</hi>As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial--more like a demoniac than a rational man; the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet" (<reference osisRef="Prov.27.7">Pr 27:7</reference>).

31-35. the Lord said, &c.-- As cross, capricious children, invited by their playmates to join them in their amusements, will play with them neither at weddings nor funerals (juvenile imitations of the joyous and mournful scenes of life), so that generation rejected both John and his Master: the one because he was too unsocial--more like a demoniac than a rational man; the other, because He was too much the reverse, given to animal indulgences, and consorting with the lowest classes of society. But the children of Wisdom recognize and honor her, whether in the austere garb of the Baptist or in the more attractive style of his Master, whether in the Law or in the Gospel, whether in rags or in royalty, for "the full soul loatheth an honeycomb, but to the hungry soul every bitter thing is sweet" (Pr 27:7).


<title type="x-s3"><reference osisRef="Luke.7.36-Luke.7.50">Lu 7:36-50</reference>. Christ's Feet Washed with Tears.</title>

<hi type="bold">37-38. a sinner--</hi>one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on <reference osisRef="Luke.8.2">Lu 8:2</reference>.)

<hi type="bold">an alabaster box of ointment--</hi>a perfume vessel, in some cases very costly (<reference osisRef="John.12.5">Joh 12:5</reference>). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [Alford].

Lu 7:36-50. Christ's Feet Washed with Tears. 37-38. a sinner-- one who had led a profligate life. Note.--There is no ground whatever for the popular notion that this woman was Mary Magdalene, nor do we know what her name was. (See on Lu 8:2.) an alabaster box of ointment-- a perfume vessel, in some cases very costly (Joh 12:5). "The ointment has here a peculiar interest, as the offering by a penitent of what had been an accessory in her unhallowed work of sin" [Alford].


<hi type="bold">39. the Pharisee--</hi>who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment.

<hi type="bold">spake within himself, &c.--</hi>"Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.

39. the Pharisee-- who had formed no definite opinion of our Lord, and invited Him apparently to obtain materials for a judgment. spake within himself, &c.-- "Ha! I have Him now; He plainly knows nothing of the person He allows to touch Him; and so, He can be no prophet." Not so fast, Simon; thou hast not seen through thy Guest yet, but He hath seen through thee.


40-43. Like Nathan with David, our Lord conceals His home thrust under the veil of a parable, and makes His host himself pronounce upon the case. The two debtors are the woman and Simon; the criminality of the one was ten times that of the other (in the proportion of "five hundred" to "fifty"); but both being equally insolvent, both are with equal frankness forgiven; and Simon is made to own that the greatest debtor to forgiving mercy will cling to her Divine Benefactor with the deepest gratitude. Does our Lord then admit that Simon was a forgiving man? Let us see.


<hi type="bold">44-47. I entered ... no water--</hi>a compliment to guests. Was this "much love?" Was it any?

44-47. I entered... no water-- a compliment to guests. Was this "much love?" Was it any?


<hi type="bold">48. said unto her, &c.--</hi>an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.

48. said unto her, &c.-- an unsought assurance, usually springing up unexpected in the midst of active duty and warm affections, while often it flies from those who mope and are paralyzed for want of it.


<hi type="bold">49-50. they that sat ... Who is this, &c.--</hi>No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh. <chapter eID="Luke.7"/>

49-50. they that sat... Who is this, &c.-- No wonder they were startled to hear One who was reclining at the same couch, and partaking of the same hospitalities with themselves, assume the awful prerogative of "even forgiving sins." But so far from receding from this claim, or softening it down, our Lord only repeats it, with two precious additions: one, announcing what was the one secret of the "forgiveness" she had experienced, and which carried "salvation" in its bosom; the other, a glorious dismissal of her in that "peace" which she had already felt, but is now assured she has His full warrant to enjoy! This wonderful scene teaches two very weighty truths: (1) Though there be degrees of guilt, insolvency, or inability to wipe out the dishonor done to God, is common to all sinners. (2) As Christ is the Great Creditor to whom all debt, whether great or small, contracted by sinners is owing, so to Him belongs the prerogative of forgiving it. This latter truth is brought out in the structure and application of the present parable as it is nowhere else. Either then Jesus was a blaspheming deceiver, or He is God manifest in the flesh.


<title type="x-s2">CHAPTER 8</title> <title type="x-s3"><reference osisRef="Luke.8.1-Luke.8.3">Lu 8:1-3</reference>. A Galilean Circuit, with the Twelve and Certain Ministering Women. (In Luke only).</title>

<hi type="bold">1. went--</hi>travelled, made a progress.

<hi type="bold">throughout every city and village--</hi>through town and village.

<hi type="bold">preaching, &c.--</hi>the Prince of itinerant preachers scattering far and wide the seed of the Kingdom.

CHAPTER 8 Lu 8:1-3. A Galilean Circuit, with the Twelve and Certain Ministering Women. (In Luke only). 1. went-- travelled, made a progress. throughout every city and village-- through town and village. preaching, &c.-- the Prince of itinerant preachers scattering far and wide the seed of the Kingdom.