<title type="x-s2">CHAPTER 13</title> <title type="x-s3"><reference osisRef="Luke.13.1-Luke.13.9">Lu 13:1-9</reference>. The Lesson, "REPENT OR Perish," Suggested by Two Recent Incidents, and Illustrated by the Parable of the Barren Fig Tree.</title>

<hi type="bold">1-3. Galileans--</hi>possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from <reference osisRef="Acts.5.37">Ac 5:37</reference>, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [Grotius, Webster and Wilkinson, but doubted by De Wette, Meyer, Alford, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.

CHAPTER 13 Lu 13:1-9. The Lesson, "REPENT OR Perish," Suggested by Two Recent Incidents, and Illustrated by the Parable of the Barren Fig Tree. 1-3. Galileans-- possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Ac 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [Grotius, Webster and Wilkinson, but doubted by De Wette, Meyer, Alford, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.


<hi type="bold">4-5. tower in Siloam--</hi>probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.

4-5. tower in Siloam-- probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.


<hi type="bold">6-9. fig tree--</hi>Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare <reference osisRef="Isa.5.1-Isa.5.7">Is 5:1-7</reference>; <reference osisRef="John.15.1-John.15.8">Joh 15:1-8</reference>, &c.).

<hi type="bold">vineyard--</hi>a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.

<hi type="bold">came and sought fruit--</hi>a heart turned to God; the fruits of righteousness; compare <reference osisRef="Matt.21.33">Mt 21:33</reference>, <reference osisRef="Matt.21.34">34</reference>, and <reference osisRef="Isa.5.2">Is 5:2</reference>, "He looked that it should bring forth fruit"; He has a right to it, and will require it.

6-9. fig tree-- Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare Is 5:1-7; Joh 15:1-8, &c.). vineyard-- a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit. came and sought fruit-- a heart turned to God; the fruits of righteousness; compare Mt 21:33, 34, and Is 5:2, "He looked that it should bring forth fruit"; He has a right to it, and will require it.


<title type="x-s3"><reference osisRef="Luke.13.10-Luke.13.17">Lu 13:10-17</reference>. Woman of Eighteen Year's Infirmity Healed on the Sabbath.</title>

<hi type="bold">11. spirit of infirmity--</hi>Compare <reference osisRef="Luke.13.17">Lu 13:17</reference>, "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (<reference osisRef="Luke.19.9">Lu 19:9</reference>).

Lu 13:10-17. Woman of Eighteen Year's Infirmity Healed on the Sabbath. 11. spirit of infirmity-- Compare Lu 13:17, "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (Lu 19:9).


<hi type="bold">12-13. said ... Woman ... and laid--</hi>both at once.

12-13. said... Woman... and laid-- both at once.


<hi type="bold">14. with indignation--</hi>not so much at the sabbath violation as at the glorification of Christ. (Compare <reference osisRef="Matt.21.15">Mt 21:15</reference>) [Trench].

<hi type="bold">said to the people--</hi>"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].

14. with indignation-- not so much at the sabbath violation as at the glorification of Christ. (Compare Mt 21:15) [Trench]. said to the people-- "Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].


<hi type="bold">15. the Lord--</hi>(See on <reference osisRef="Luke.10.1">Lu 10:1</reference>).

<hi type="bold">hypocrite!--</hi>How "the faithful and true Witness" tears off the masks which men wear!

<hi type="bold">his ox, &c.--</hi>(See on <reference osisRef="Matt.12.9-Matt.12.13">Mt 12:9-13</reference>; and <reference osisRef="Luke.6.9">Lu 6:9</reference>).

15. the Lord-- (See on Lu 10:1). hypocrite!-- How "the faithful and true Witness" tears off the masks which men wear! his ox, &c.-- (See on Mt 12:9-13; and Lu 6:9).


<hi type="bold">16. ought not, &c.--</hi>How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!

16. ought not, &c.-- How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!


<title type="x-s3"><reference osisRef="Luke.13.18-Luke.13.30">Lu 13:18-30</reference>. Miscellaneous Teachings.</title>

<hi type="bold">18-21. mustard seed ... leaven--</hi>(See on <reference osisRef="Mark.4.30-Mark.4.32">Mr 4:30-32</reference>). The parable of "the Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in <reference osisRef="1Thess.5.23">1Th 5:23</reference>) or of the threefold partition of the world among the three sons of Noah (<reference osisRef="Gen.10.32">Ge 10:32</reference>), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on <reference osisRef="Rev.11.15">Re 11:15</reference>).

Lu 13:18-30. Miscellaneous Teachings. 18-21. mustard seed... leaven-- (See on Mr 4:30-32). The parable of "the Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in 1Th 5:23) or of the threefold partition of the world among the three sons of Noah (Ge 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on Re 11:15).


<hi type="bold">23. Lord, &c.--</hi>one of those curious questions by talking of which some flatter themselves they are religious.

<hi type="bold">said unto them--</hi>the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."

23. Lord, &c.-- one of those curious questions by talking of which some flatter themselves they are religious. said unto them-- the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."


<hi type="bold">24. Strive--</hi>The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in.

<hi type="bold">strait gate--</hi>another figure of the same. (See on <reference osisRef="Matt.7.13">Mt 7:13</reference>, <reference osisRef="Matt.7.14">14</reference>).

<hi type="bold">for many ... will seek--</hi>"desire," that is, with a mere wish or slothful endeavor.

<hi type="bold">and shall not be able--</hi>because it must be made a life-and-death struggle.

24. Strive-- The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in. strait gate-- another figure of the same. (See on Mt 7:13, 14). for many... will seek-- "desire," that is, with a mere wish or slothful endeavor. and shall not be able-- because it must be made a life-and-death struggle.


<hi type="bold">25. master of the house is risen up and hath shut to the door--</hi>awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.

<hi type="bold">Lord, Lord--</hi>emphatic reduplication, expressive of the earnestness now felt, but too late. (See on <reference osisRef="Matt.7.21">Mt 7:21</reference>, <reference osisRef="Matt.7.22">22</reference>).

25. master of the house is risen up and hath shut to the door-- awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance. Lord, Lord-- emphatic reduplication, expressive of the earnestness now felt, but too late. (See on Mt 7:21, 22).


26-27. See on the similar passage (<reference osisRef="Matt.7.22">Mt 7:22</reference>, <reference osisRef="Matt.7.23">23</reference>).

<hi type="bold">eaten and drunk, &c.--</hi>We have sat with Thee at the same table. (See on <reference osisRef="Matt.7.22">Mt 7:22</reference>).

<hi type="bold">taught in our streets--</hi>Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance?

26-27. See on the similar passage (Mt 7:22, 23). eaten and drunk, &c.-- We have sat with Thee at the same table. (See on Mt 7:22). taught in our streets-- Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance?


28-29. (See <reference osisRef="Matt.8.11">Mt 8:11</reference>, <reference osisRef="Matt.8.12">12</reference>). Also see on <reference osisRef="Matt.13.42">Mt 13:42</reference>.

28-29. (See Mt 8:11, 12). Also see on Mt 13:42.


<title type="x-s3"><reference osisRef="Luke.13.31-Luke.13.35">Lu 13:31-35</reference>. Message to Herod.</title>

<hi type="bold">31. and depart hence--</hi>and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (<reference osisRef="Luke.13.22">Lu 13:22</reference>). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on <reference osisRef="Mark.6.14">Mr 6:14</reference>), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.

Lu 13:31-35. Message to Herod. 31. and depart hence-- and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (Lu 13:22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on Mr 6:14), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.


<hi type="bold">32. that fox--</hi>that crafty, cruel enemy of God's innocent servants.

<hi type="bold">Behold, I cast out devils and I do cures--</hi>that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel--that would have made little impression upon Herod--in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [Bengel].

<hi type="bold">to-day, to-morrow, the third day--</hi>remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (Compare <reference osisRef="Luke.22.37">Lu 22:37</reference>).

<hi type="bold">I shall be perfected--</hi>I finish my course, I attain completion.

32. that fox-- that crafty, cruel enemy of God's innocent servants. Behold, I cast out devils and I do cures-- that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel--that would have made little impression upon Herod--in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [Bengel]. to-day, to-morrow, the third day-- remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (Compare Lu 22:37). I shall be perfected-- I finish my course, I attain completion.


<hi type="bold">33. it cannot be that a prophet, &c.--</hi>"It would never do that," &c.--awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."

33. it cannot be that a prophet, &c.-- "It would never do that," &c.--awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."


<hi type="bold">34-35. O Jerusalem, &c.--</hi>(See on <reference osisRef="Matt.23.37">Mt 23:37</reference>; <reference osisRef="Matt.23.39">Mt 23:39</reference>). <chapter eID="Luke.13"/>

34-35. O Jerusalem, &c.-- (See on Mt 23:37; Mt 23:39).


<title type="x-s2">CHAPTER 14</title> <title type="x-s3"><reference osisRef="Luke.14.1-Luke.14.24">Lu 14:1-24</reference>. Healing of a Dropsical Man, and Manifold Teachings at a Sabbath Feast.</title>

<hi type="bold">2. man before him--</hi>not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [De Wette].

CHAPTER 14 Lu 14:1-24. Healing of a Dropsical Man, and Manifold Teachings at a Sabbath Feast. 2. man before him-- not one of the company, since this was apparently before the guests sat down, and probably the man came in hope of a cure, though not expressly soliciting it [De Wette].


3-6. (See on <reference osisRef="Matt.12.11">Mt 12:11</reference>, <reference osisRef="Matt.12.12">12</reference>).

3-6. (See on Mt 12:11, 12).


<hi type="bold">7-11. a parable--</hi>showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (<reference osisRef="Luke.14.11">Lu 14:11</reference>).

<hi type="bold">chief rooms--</hi>principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.

7-11. a parable-- showing that His design was not so much to inculcate mere politeness or good manners, as underneath this to teach something deeper (Lu 14:11). chief rooms-- principal seats, in the middle part of the couch on which they reclined at meals, esteemed the most honorable.


<hi type="bold">12-14. call not thy friends--</hi>Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [Bengel].

<hi type="bold">lest ... a recompense be given thee--</hi>a fear the world is not afflicted with [Bengel]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (<reference osisRef="Matt.5.46">Mt 5:46</reference>, <reference osisRef="Matt.5.47">47</reference>).

12-14. call not thy friends-- Jesus certainly did not mean us to dispense with the duties of ordinary fellowship, but, remitting these to their proper place, inculcates what is better [Bengel]. lest... a recompense be given thee-- a fear the world is not afflicted with [Bengel]. The meaning, however, is that no exercise of principle is involved in it, as selfishness itself will suffice to prompt to it (Mt 5:46, 47).


<hi type="bold">15-24. when one ... heard ... he said, Blessed, &c.--</hi>As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners--who shall yet come to sue for admission--shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" (<reference osisRef="Num.23.10">Nu 23:10</reference>), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.

15-24. when one... heard... he said, Blessed, &c.-- As our Lord's words seemed to hold forth the future "recompense" under the idea of a great Feast, the thought passes through this man's mind, how blessed they would be who should be honored to sit down to it. Our Lord's reply is in substance this: "The great Feast is prepared already; the invitations are issued, but declined; the feast, notwithstanding, shall not want abundance of guests; but not one of its present contemners--who shall yet come to sue for admission--shall be allowed to taste of it." This shows what was lacking in the seemingly pious exclamation of this man. It was Balaam's, "Let me die the death of the righteous, and let my last end be like his" (Nu 23:10), without any anxiety about living his life; fondly wishing that all were right with him at last, while all heedless of the precious present.


<title type="x-s3"><reference osisRef="Luke.14.25-Luke.14.35">Lu 14:25-35</reference>. Address to Great Multitudes Travelling with Him.</title>

<hi type="bold">25. great multitudes with him--</hi>on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters (<reference osisRef="Luke.2.44">Lu 2:44</reference>), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.

Lu 14:25-35. Address to Great Multitudes Travelling with Him. 25. great multitudes with him-- on His final journey to Jerusalem. The "great multitudes" were doubtless people going to the passover, who moved along in clusters (Lu 2:44), and who on this occasion falling in with our Lord had formed themselves into one mass about Him.


<hi type="bold">26-27. If any man, &c.--</hi>(See on <reference osisRef="Matt.10.34-Matt.10.36">Mt 10:34-36</reference>, and <reference osisRef="Mark.8.34">Mr 8:34</reference>, <reference osisRef="Mark.8.35">35</reference>).

26-27. If any man, &c.-- (See on Mt 10:34-36, and Mr 8:34, 35).


<hi type="bold">28-33. which of you, &c.--</hi>Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (Stier, Alford, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," <reference osisRef="Luke.14.32">Lu 14:32</reference>), two things are taught: (1) Better not begin (<reference osisRef="Rev.3.15">Re 3:15</reference>), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (<reference osisRef="1John.5.4">1Jo 5:4</reference>), and nerved by power from above, which "out of weakness makes it strong" (<reference osisRef="Heb.11.34">He 11:34</reference>; <reference osisRef="1Pet.1.5">1Pe 1:5</reference>), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless (<reference osisRef="Luke.14.33">Lu 14:33</reference>).

28-33. which of you, &c.-- Common sense teaches men not to begin any costly work without first seeing that they have wherewithal to finish. And he who does otherwise exposes himself to general ridicule. Nor will any wise potentate enter on a war with any hostile power without first seeing to it that, despite formidable odds (two to one), he be able to stand his ground; and if he has no hope of this, he will feel that nothing remains for him but to make the best terms he can. Even so, says our Lord, "in the warfare you will each have to wage as My disciples, despise not your enemy's strength, for the odds are all against you; and you had better see to it that, despite every disadvantage, you still have wherewithal to hold out and win the day, or else not begin at all, and make the best you can in such awful circumstances." In this simple sense of the parable (Stier, Alford, &c., go wide of the mark here in making the enemy to be God, because of the "conditions of peace," Lu 14:32), two things are taught: (1) Better not begin (Re 3:15), than begin and not finish. (2) Though the contest for salvation be on our part an awfully unequal one, the human will, in the exercise of that "faith which overcometh the world" (1Jo 5:4), and nerved by power from above, which "out of weakness makes it strong" (He 11:34; 1Pe 1:5), becomes heroical and will come off "more than conqueror." But without absolute surrender of self the contest is hopeless (Lu 14:33).


<hi type="bold">34-35. Salt, &c.--</hi>(See on <reference osisRef="Matt.5.13-Matt.5.16">Mt 5:13-16</reference>; and <reference osisRef="Mark.9.50">Mr 9:50</reference>). <chapter eID="Luke.14"/>

34-35. Salt, &c.-- (See on Mt 5:13-16; and Mr 9:50).


<title type="x-s2">CHAPTER 15</title> <title type="x-s3"><reference osisRef="Luke.15.1-Luke.15.32">Lu 15:1-32</reference>. Publicans and Sinners Welcomed by Christ--Three Parables to Explain This.</title>

<hi type="bold">1. drew near ... all the publicans and sinners, &c.--</hi>drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared--at least His forerunner--might well say, "No man careth for my soul."

CHAPTER 15 Lu 15:1-32. Publicans and Sinners Welcomed by Christ--Three Parables to Explain This. 1. drew near... all the publicans and sinners, &c.-- drawn around Him by the extraordinary adaptation of His teaching to their case, who, till He appeared--at least His forerunner--might well say, "No man careth for my soul."


<hi type="bold">2. murmured, saying, &c.--</hi>took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [Bengel]. The first two set forth the seeking love of God; the last, His receiving love [Trench].

2. murmured, saying, &c.-- took it ill, were scandalized at Him, and insinuated (on the principle that a man is known by the company he keeps) that He must have some secret sympathy with their character. But oh, what a truth of unspeakable preciousness do their lips, as on other occasions, unconsciously utter., Now follow three parables representing the sinner: (1) in his stupidity; (2) as all-unconscious of his lost condition; (3) knowingly and willingly estranged from God [Bengel]. The first two set forth the seeking love of God; the last, His receiving love [Trench].


<title type="x-s3"><reference osisRef="Luke.15.3-Luke.15.7">Lu 15:3-7</reference>. I. The Lost Sheep.</title>

3-7. Occurring again (<reference osisRef="Matt.18.12-Matt.18.14">Mt 18:12-14</reference>); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.

Lu 15:3-7. I. The Lost Sheep. 3-7. Occurring again (Mt 18:12-14); but there to show how precious one of His sheep is to the Good Shepherd; here, to show that the shepherd, though the sheep stray never so widely, will seek it out, and when he hath found, will rejoice over it.


<title type="x-s3"><reference osisRef="Luke.15.8-Luke.15.10">Lu 15:8-10</reference>. II. The Lost Coin.</title>

<hi type="bold">8. sweep the house--</hi>"not done without dust on man's part" [Bengel].

Lu 15:8-10. II. The Lost Coin. 8. sweep the house-- "not done without dust on man's part" [Bengel].


<hi type="bold">10. Likewise--</hi>on the same principle.

<hi type="bold">joy, &c.--</hi>Note carefully the language here--not "joy on the part," but "joy in the presence of the angels of God." True to the idea of the parables. The Great Shepherd. The Great Owner Himself, is He whose the joy properly is over His own recovered property; but so vast and exuberant is it (<reference osisRef="Zech.8.17">Zec 8:17</reference>), that as if He could not keep it to Himself, He "calleth His friends and neighbors together"--His whole celestial family--saying, "Rejoice WITH Me, for I have found My sheep-My-piece," &c. In this sublime sense it is "joy," before "or in the presence of the angels"; they only "catch the flying joy," sharing it with Him! The application of this to the reception of those publicans and sinners that stood around our Lord is grand in the extreme: "Ye turn from these lost ones with disdain, and because I do not the same, ye murmur at it: <hi type="bold">but a very different feeling is cherished in heaven. There, the recovery of even one such outcast is watched with interest and hailed with joy; nor are they left to come home of themselves or perish; for lo! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it, too, and bringing it back with joy, and all heaven is full of it." (Let the reader mark what sublime claims Himself our Lord covertly puts in here--</hi>as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come "to seek and to save that which was lost")!

10. Likewise-- on the same principle. joy, &c.-- Note carefully the language here--not "joy on the part," but "joy in the presence of the angels of God." True to the idea of the parables. The Great Shepherd. The Great Owner Himself, is He whose the joy properly is over His own recovered property; but so vast and exuberant is it (Zec 8:17), that as if He could not keep it to Himself, He "calleth His friends and neighbors together"--His whole celestial family--saying, "Rejoice WITH Me, for I have found My sheep-My-piece," &c. In this sublime sense it is "joy," before "or in the presence of the angels"; they only "catch the flying joy," sharing it with Him! The application of this to the reception of those publicans and sinners that stood around our Lord is grand in the extreme: "Ye turn from these lost ones with disdain, and because I do not the same, ye murmur at it: but a very different feeling is cherished in heaven. There, the recovery of even one such outcast is watched with interest and hailed with joy; nor are they left to come home of themselves or perish; for lo! even now the great Shepherd is going after His lost sheep, and the Owner is making diligent search for the lost property; and He is finding it, too, and bringing it back with joy, and all heaven is full of it." (Let the reader mark what sublime claims Himself our Lord covertly puts in here-- as if in Him they beheld, all unknown to themselves, nothing less than heaven in the habiliments of earth, the Great Shepherd above, clothed in a garment of flesh, come "to seek and to save that which was lost")!


<title type="x-s3"><reference osisRef="Luke.15.11-Luke.15.32">Lu 15:11-32</reference>. III. The Prodigal Son.</title>

<hi type="bold">12. the younger--</hi>as the more thoughtless.

<hi type="bold">said, &c.--</hi>weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [Trench].

<hi type="bold">he divided, &c.--</hi>Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [Trench].

Lu 15:11-32. III. The Prodigal Son. 12. the younger-- as the more thoughtless. said, &c.-- weary of restraint, panting for independence, unable longer to abide the check of a father's eye. This is man impatient of divine control, desiring to be independent of God, seeking to be his own master; that "sin of sins, in which all subsequent sins are included as in their germ, for they are but the unfolding of this one" [Trench]. he divided, &c.-- Thus "God, when His service no longer appears a perfect freedom, and man promises himself something far better elsewhere, allows him to make the trial; and he shall discover, if need be by saddest proof, that to depart from Him is not to throw off the yoke, but to exchange a light yoke for a heavy one, and one gracious Master for a thousand imperious tyrants and lords" [Trench].


<hi type="bold">13. not many days--</hi>intoxicated with his new--found resources, and eager for the luxury of using them at Will.

<hi type="bold">a far country--</hi>beyond all danger of interference from home.

<hi type="bold">wasted, &c.--</hi>So long as it lasted, the inward monitor (<reference osisRef="Isa.55.2">Is 55:2</reference>) would be silenced (<reference osisRef="Isa.9.10">Is 9:10</reference>; <reference osisRef="Isa.57.10">57:10</reference>; <reference osisRef="Amos.4.6-Amos.4.10">Am 4:6-10</reference>).

<hi type="bold">riotous living--</hi>(<reference osisRef="Luke.15.30">Lu 15:30</reference>), "with harlots." Ah! but this reaches farther than the sensualist; for "in the deep symbolical language of Scripture fornication is the standing image of idolatry; they are in fact ever spoken of as one and the same sin, considered now in its fleshly, now in its spiritual aspect" (<reference osisRef="Jer.3.1-Jer.3.15">Jr 3:1-15</reference>; <reference osisRef="Ezek.16.1-Ezek.17.24">Eze 16:1-17:24</reference>) [Trench].

13. not many days-- intoxicated with his new--found resources, and eager for the luxury of using them at Will. a far country-- beyond all danger of interference from home. wasted, &c.-- So long as it lasted, the inward monitor (Is 55:2) would be silenced (Is 9:10; 57:10; Am 4:6-10). riotous living-- (Lu 15:30), "with harlots." Ah! but this reaches farther than the sensualist; for "in the deep symbolical language of Scripture fornication is the standing image of idolatry; they are in fact ever spoken of as one and the same sin, considered now in its fleshly, now in its spiritual aspect" (Jr 3:1-15; Eze 16:1-17:24) [Trench].


<hi type="bold">14. when he had spent all ... a mighty famine--</hi>a mysterious providence holding back the famine till he was in circumstances to feel it in all its rigor. Thus, like Jonah, whom the storm did not overtake till on the mighty deep at the mercy of the waves, does the sinner feel as if "the stars in their courses were fighting against" him (<reference osisRef="Judg.5.20">Jud 5:20</reference>).

<hi type="bold">in want--</hi>the first stage of his bitter experience, and preparation for a change.

14. when he had spent all... a mighty famine-- a mysterious providence holding back the famine till he was in circumstances to feel it in all its rigor. Thus, like Jonah, whom the storm did not overtake till on the mighty deep at the mercy of the waves, does the sinner feel as if "the stars in their courses were fighting against" him (Jud 5:20). in want-- the first stage of his bitter experience, and preparation for a change.


<hi type="bold">15. joined himself, &c.--</hi>his pride not yet humbled, unable to brook the shame of a return.

<hi type="bold">to feed swine--</hi>glad to keep life anyhow, behold the son sank into a swineherd--among the Jews, on account of the prohibition of swine's flesh, emphatically vile! "He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship" [Trench].

15. joined himself, &c.-- his pride not yet humbled, unable to brook the shame of a return. to feed swine-- glad to keep life anyhow, behold the son sank into a swineherd--among the Jews, on account of the prohibition of swine's flesh, emphatically vile! "He who begins by using the world as a servant, to minister to his pleasure, ends by reversing the relationship" [Trench].


<hi type="bold">16. would fain have filled--</hi>rather, "was fain to fill," ate greedily of the only food he could get.

<hi type="bold">the husks--</hi>"the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress" [Stier].

<hi type="bold">no man gave ... him--</hi>not this food, for that he had, but anything better (<reference osisRef="Jer.30.14">Jr 30:14</reference>). This was his lowest depth--perishing unpitied, alone in the world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day (<reference osisRef="2Chr.12.8">2Ch 12:8</reference>; <reference osisRef="2Chr.33.11-2Chr.33.13">33:11-13</reference>; <reference osisRef="Jer.2.19">Jr 2:19</reference>).

16. would fain have filled-- rather, "was fain to fill," ate greedily of the only food he could get. the husks-- "the hulls of a leguminous plant which in the East is the food of cattle and swine, and often the nourishment of the poorest in times of distress" [Stier]. no man gave... him-- not this food, for that he had, but anything better (Jr 30:14). This was his lowest depth--perishing unpitied, alone in the world, and ready to disappear from it unmissed! But this is just the blessed turning-point; midnight before dawn of day (2Ch 12:8; 33:11-13; Jr 2:19).


<hi type="bold">17. came to himself--</hi>Before, he had been "beside himself" (<reference osisRef="Eccl.9.3">Ec 9:3</reference>), in what sense will presently appear.

<hi type="bold">How many hired, &c.--</hi>What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart.

17. came to himself-- Before, he had been "beside himself" (Ec 9:3), in what sense will presently appear. How many hired, &c.-- What a testimony to the nature of the home he had left! But did he not know all this ere he departed and every day of his voluntary exile? He did, and he did not. His heart being wholly estranged from home and steeped in selfish gratification, his father's house never came within the range of his vision, or but as another name for bondage and gloom. Now empty, desolate, withered, perishing, home, with all its peace, plenty, freedom, dignity, starts into view, fills all his visions as a warm and living reality, and breaks his heart.


<hi type="bold">18. I will arise and go to my FATHER--</hi>The change has come at last, and what a change!--couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents.

<hi type="bold">Father, &c.--</hi>Mark the term. Though "no more worthy to be called his son," the prodigal sinner is taught to claim the defiled, but still existing relationship, asking not to be made a servant, but remaining a son to be made "as a servant," willing to take the lowest place and do the meanest work. Ah! and is it come to this? Once it was, "Any place rather than home." Now, "Oh, that home! Could I but dare to hope that the door of it would not be closed against me, how gladly would I take any place and do any worK, happy only to be there at all." Well, that is conversion--nothing absolutely new, yet all new; old familiar things seen in a new light and for the first time as realities of overwhelming magnitude and power. How this is brought about the parable says not. (We have that abundantly elsewhere, <reference osisRef="Phil.2.13">Php 2:13</reference>, &c.). Its one object is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father."

18. I will arise and go to my FATHER-- The change has come at last, and what a change!--couched in terms of such exquisite simplicity and power as if expressly framed for all heart-broken penitents. Father, &c.-- Mark the term. Though "no more worthy to be called his son," the prodigal sinner is taught to claim the defiled, but still existing relationship, asking not to be made a servant, but remaining a son to be made "as a servant," willing to take the lowest place and do the meanest work. Ah! and is it come to this? Once it was, "Any place rather than home." Now, "Oh, that home! Could I but dare to hope that the door of it would not be closed against me, how gladly would I take any place and do any worK, happy only to be there at all." Well, that is conversion--nothing absolutely new, yet all new; old familiar things seen in a new light and for the first time as realities of overwhelming magnitude and power. How this is brought about the parable says not. (We have that abundantly elsewhere, Php 2:13, &c.). Its one object is to paint the welcome home of the greatest sinners, when (no matter for the present how) they "arise and go to their Father."


<hi type="bold">20. a great way off--</hi>Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us--not saying, Let him come to Me and sue for pardon first, but Himself taking the first step.

<hi type="bold">fell on his neck and kissed him--</hi>What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," is this Thy portraiture? It is even so (<reference osisRef="Jer.31.20">Jr 31:20</reference>). And because it is so, I wonder not that such incomparable teaching hath made the world new.

20. a great way off-- Oh yes, when but the face is turned homeward, though as yet far, far away, our Father recognizes His own child in us, and bounds to meet us--not saying, Let him come to Me and sue for pardon first, but Himself taking the first step. fell on his neck and kissed him-- What! In all his filth? Yes. In all his rags? Yes. In all his haggard, shattered wretchedness? Yes. "Our Father who art in heaven," is this Thy portraiture? It is even so (Jr 31:20). And because it is so, I wonder not that such incomparable teaching hath made the world new.


<hi type="bold">21. Father, I have sinned, &c.--</hi>"This confession is uttered after the kiss of reconciliation" (<reference osisRef="Ezek.16.63">Eze 16:63</reference>) [Trench].

21. Father, I have sinned, &c.-- "This confession is uttered after the kiss of reconciliation" (Eze 16:63) [Trench].


<hi type="bold">22. But the Father said, &c.--</hi>The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [Trench] (on the word "Father," see on <reference osisRef="Luke.15.18">Lu 15:18</reference>), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain.

<hi type="bold">the best robe--</hi>Compare <reference osisRef="Zech.3.4">Zec 3:4</reference>, <reference osisRef="Zech.3.5">5</reference>, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (<reference osisRef="Isa.61.10">Is 61:10</reference>; <reference osisRef="Rev.3.18">Re 3:18</reference>).

<hi type="bold">a ring--</hi>(Compare <reference osisRef="Gen.41.42">Ge 41:42</reference>; <reference osisRef="Jas.2.2">Jas 2:2</reference>).

<hi type="bold">shoes--</hi>Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.

22. But the Father said, &c.-- The son has not said all he purposed, not so much, because the father's demonstrations had rekindled the filial, and swallowed up all servile feeling [Trench] (on the word "Father," see on Lu 15:18), but because the father's heart is made to appear too full to listen, at that moment, to more in this strain. the best robe-- Compare Zec 3:4, 5, "Take away the filthy garments from him; behold I have clothed thee with change of raiment; and they clothed him with garments" (Is 61:10; Re 3:18). a ring-- (Compare Ge 41:42; Jas 2:2). shoes-- Slaves went barefoot. Thus, we have here a threefold symbol of freedom and honor, restored, as the fruit of perfect reconciliation.


<hi type="bold">23. the fatted calf--</hi>kept for festive occasions.

23. the fatted calf-- kept for festive occasions.


<hi type="bold">24. my son--</hi>now twice his son.

<hi type="bold">dead ... lost--</hi>to me; to himself--to my service, my satisfaction; to his own dignity, peace, profit.

<hi type="bold">alive again ... found--</hi>to all these.

<hi type="bold">merry--</hi>(See on <reference osisRef="Luke.15.10">Lu 15:10</reference>).

24. my son-- now twice his son. dead... lost-- to me; to himself--to my service, my satisfaction; to his own dignity, peace, profit. alive again... found-- to all these. merry-- (See on Lu 15:10).


<hi type="bold">25. in the field--</hi>engaged in his father's business: compare <reference osisRef="Luke.15.29">Lu 15:29</reference>, "These many years do I serve thee."

25. in the field-- engaged in his father's business: compare Lu 15:29, "These many years do I serve thee."


<hi type="bold">28. came his father out, and entreated him--</hi>"Like as a father pitieth his children, so the Lord pitieth them that fear Him" (<reference osisRef="Ps.103.13">Psa 103:13</reference>). As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder.

28. came his father out, and entreated him-- "Like as a father pitieth his children, so the Lord pitieth them that fear Him" (Psa 103:13). As it is the elder brother who now errs, so it is the same paternal compassion which had fallen on the neck of the younger that comes forth and pleads with the elder.


<hi type="bold">29. these many years ... neither transgressed I at any time thy commandment--</hi>The words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brother; just as Job, resenting the charge of hypocrisy by his friends, speaks as if nothing could be laid to his charge (<reference osisRef="Job.23.10-Job.23.12">Job 23:10-12</reference>), and David too (<reference osisRef="Ps.18.20-Ps.18.24">Psa 18:20-24</reference>). The father attests the truth of all he says.

<hi type="bold">never ... a kid--</hi>I say not a calf, but not even a kid.

<hi type="bold">that I might make merry with my friends--</hi>Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery.

<hi type="bold">thy son ... thy living--</hi>How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him!

29. these many years... neither transgressed I at any time thy commandment-- The words are not to be pressed too far. He is merely contrasting his constancy of love and service with the conduct of his brother; just as Job, resenting the charge of hypocrisy by his friends, speaks as if nothing could be laid to his charge (Job 23:10-12), and David too (Psa 18:20-24). The father attests the truth of all he says. never... a kid-- I say not a calf, but not even a kid. that I might make merry with my friends-- Here lay his misapprehension. It was no entertainment for the gratification of the prodigal: it was a father's expression of the joy he felt at his recovery. thy son... thy living-- How unworthy a reflection on the common father of both, for the one not only to disown the other, but fling him over upon his father, as if he should say, Take him, and have joy of him!


<hi type="bold">31. Son, &c.--</hi>The father resents not the insult--how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, "Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, 'Lo, these many years do I serve thee?' In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still--a tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly recovered one."

31. Son, &c.-- The father resents not the insult--how could he, after the largeness of heart which had kissed the returning prodigal? He calmly expostulates with him, "Son, listen to reason. What need for special, exuberant joy over thee? Didst thou say, 'Lo, these many years do I serve thee?' In that saidst thou truly; but just for that reason do I not set the whole household a-rejoicing over thee. For thee is reserved what is higher still--a tranquil lifelong satisfaction in thee, as a true-hearted faithful son in thy father's house, nor of the inheritance reserved for thee is aught alienated by this festive and fitting joy over the once foolish but now wise and newly recovered one."


<hi type="bold">32. It was meet--</hi>Was it possible he should simply take his long vacant place in the family without one special sign of wonder and delight at the change? Would that have been nature? But this being the meaning of the festivity, it would for that very reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee"; and of him the father would say, "Son, thou art ever with me." In that case, therefore, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful! (1) The deeper sunk and the longer estranged any sinner is, the more exuberant is the joy which his recovery occasions. (2) Such joy is not the portion of those whose whole lives have been spent in the service of their Father in heaven. (3) Instead of grudging the want of this, they should deem it the highest testimony to their lifelong fidelity, that something better is reserved for them--the deep, abiding complacency of their Father in heaven. <chapter eID="Luke.15"/>

32. It was meet-- Was it possible he should simply take his long vacant place in the family without one special sign of wonder and delight at the change? Would that have been nature? But this being the meaning of the festivity, it would for that very reason be temporary. In time, the dutifulness of even the younger son would become the law and not the exception; he too at length might venture to say, "Lo, these many years do I serve thee"; and of him the father would say, "Son, thou art ever with me." In that case, therefore, it would not be "meet that they should make merry and be glad." The lessons are obvious, but how beautiful! (1) The deeper sunk and the longer estranged any sinner is, the more exuberant is the joy which his recovery occasions. (2) Such joy is not the portion of those whose whole lives have been spent in the service of their Father in heaven. (3) Instead of grudging the want of this, they should deem it the highest testimony to their lifelong fidelity, that something better is reserved for them--the deep, abiding complacency of their Father in heaven.


<title type="x-s2">CHAPTER 16</title> <title type="x-s3"><reference osisRef="Luke.16.1-Luke.16.31">Lu 16:1-31</reference>. Parables of the Unjust Steward and of the Rich Man and Lazarus, or, the Right Use of Money.</title>

<hi type="bold">1. steward--</hi>manager of his estate.

<hi type="bold">accused--</hi>informed upon.

<hi type="bold">had wasted--</hi>rather, "was wasting."

CHAPTER 16 Lu 16:1-31. Parables of the Unjust Steward and of the Rich Man and Lazarus, or, the Right Use of Money. 1. steward-- manager of his estate. accused-- informed upon. had wasted-- rather, "was wasting."


<hi type="bold">3. cannot dig ... to beg, ashamed--</hi>therefore, when dismissed, shall be in utter want.

3. cannot dig... to beg, ashamed-- therefore, when dismissed, shall be in utter want.


<hi type="bold">4. may receive me, &c.--</hi>Observe his one object--when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.

4. may receive me, &c.-- Observe his one object--when cast out of one home to secure another. This is the key to the parable, on which there have been many differing views.


<hi type="bold">5-7. fifty ... fourscore--</hi>deducting a half from the debt of the one, and a fifth from that of the other.

5-7. fifty... fourscore-- deducting a half from the debt of the one, and a fifth from that of the other.


<hi type="bold">8. the lord--</hi>evidently the steward's lord, so called in <reference osisRef="Luke.16.3">Lu 16:3</reference>, <reference osisRef="Luke.16.5">5</reference>.

<hi type="bold">commended, &c.--</hi>not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end.

<hi type="bold">children of this world--</hi>so <reference osisRef="Luke.20.34">Lu 20:34</reference>; compare <reference osisRef="Ps.17.14">Psa 17:14</reference> ("their portion in this life"); <reference osisRef="Phil.3.19">Php 3:19</reference> ("mind earthly things"); <reference osisRef="Ps.4.6">Psa 4:6</reference>, <reference osisRef="Ps.4.7">7</reference>.

<hi type="bold">their generation--</hi>or "for their generation"--that is, for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity--a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them--but all for the purposes of their own grovelling and fleeting generation.

<hi type="bold">children of light--</hi>(so <reference osisRef="John.12.36">Joh 12:36</reference>; <reference osisRef="Eph.5.8">Ep 5:8</reference>; <reference osisRef="1Thess.5.5">1Th 5:5</reference>). Yet this is only "as night-birds see better in the dark than those of the day owls than eagles" [Cajetan and Trench]. But we may learn lessons from them, as our Lord now shows, and "be wise as serpents."

8. the lord-- evidently the steward's lord, so called in Lu 16:3, 5. commended, &c.-- not for his "injustice," but "because he had done wisely," or prudently; with commendable foresight and skilful adaptation of means to end. children of this world-- so Lu 20:34; compare Psa 17:14 ("their portion in this life"); Php 3:19 ("mind earthly things"); Psa 4:6, 7. their generation-- or "for their generation"--that is, for the purposes of the "world" they are "of." The greater wisdom (or shrewdness) of the one, in adaptation of means to ends, and in energetic, determined prosecution of them, is none of it for God and eternity--a region they were never in, an atmosphere they never breathed, an undiscovered world, an unborn existence to them--but all for the purposes of their own grovelling and fleeting generation. children of light-- (so Joh 12:36; Ep 5:8; 1Th 5:5). Yet this is only "as night-birds see better in the dark than those of the day owls than eagles" [Cajetan and Trench]. But we may learn lessons from them, as our Lord now shows, and "be wise as serpents."


<hi type="bold">9. Make ... friends of--</hi>Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" (<reference osisRef="Dan.4.27">Da 4:27</reference>; compare <reference osisRef="Luke.12.33">Lu 12:33</reference>; <reference osisRef="Luke.14.13">14:13</reference>, <reference osisRef="Luke.14.14">14</reference>).

<hi type="bold">mammon of unrighteousness--</hi>treacherous, precarious. (See on <reference osisRef="Matt.6.24">Mt 6:24</reference>).

<hi type="bold">ye fail--</hi>in respect of life.

<hi type="bold">they may receive you--</hi>not generally, "ye may be received" (as <reference osisRef="Luke.6.38">Lu 6:38</reference>, "shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character--but not by the merit of which--men are to be judged (<reference osisRef="2Cor.5.10">2Co 5:10</reference>, and see <reference osisRef="Matt.25.34-Matt.25.40">Mt 25:34-40</reference>).

9. Make... friends of-- Turn to your advantage; that is, as the steward did, "by showing mercy to the poor" (Da 4:27; compare Lu 12:33; 14:13, 14). mammon of unrighteousness-- treacherous, precarious. (See on Mt 6:24). ye fail-- in respect of life. they may receive you-- not generally, "ye may be received" (as Lu 6:38, "shall men give"), but "those ye have relieved may rise up as witnesses for you" at the great day. Then, like the steward, when turned out of one home shall ye secure another; but better than he, a heavenly for an earthly, an everlasting for a temporary habitation. Money is not here made the key to heaven, more than "the deeds done in the body" in general, according to which, as a test of character--but not by the merit of which--men are to be judged (2Co 5:10, and see Mt 25:34-40).


<hi type="bold">10. He, &c.--</hi>a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessness of the dove, to which the serpent" with all his "wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.

10. He, &c.-- a maxim of great pregnancy and value; rising from the prudence which the steward had to the fidelity which he had not, the "harmlessness of the dove, to which the serpent" with all his "wisdom" is a total stranger. Fidelity depends not on the amount entrusted, but on the sense of responsibility. He that feels this in little will feel it in much, and conversely.


<hi type="bold">11-12. unrighteous mammon--</hi>To the whole of this He applies the disparaging term "what is least," in contrast with "the true riches."

11-12. unrighteous mammon-- To the whole of this He applies the disparaging term "what is least," in contrast with "the true riches."


<hi type="bold">13. can serve--</hi>be entirely at the command of; and this is true even where the services are not opposed.

<hi type="bold">hate ... love--</hi>showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!

13. can serve-- be entirely at the command of; and this is true even where the services are not opposed. hate... love-- showing that the two here intended are in uncompromising hostility to each other: an awfully searching principle!


<hi type="bold">14-18. covetous ... derided him--</hi>sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.

14-18. covetous... derided him-- sneered at Him; their master sin being too plainly struck at for them to relish. But it was easier to run down than to refute such teaching.


<hi type="bold">19. purple and fine linen, &c.--</hi>(Compare <reference osisRef="Esth.8.15">Es 8:15</reference>; <reference osisRef="Rev.18.12">Re 18:12</reference>); wanting nothing which taste and appetite craved and money could procure.

19. purple and fine linen, &c.-- (Compare Es 8:15; Re 18:12); wanting nothing which taste and appetite craved and money could procure.


<hi type="bold">20-21. laid--</hi>having to be carried and put down.

<hi type="bold">full of sores--</hi>open, running, "not closed, nor bound up, nor mollified with ointment" (<reference osisRef="Isa.1.6">Is 1:6</reference>).

20-21. laid-- having to be carried and put down. full of sores-- open, running, "not closed, nor bound up, nor mollified with ointment" (Is 1:6).


<hi type="bold">22. died--</hi>His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place.

<hi type="bold">in to Abraham's bosom--</hi>as if seen reclining next to Him at the heavenly feast (<reference osisRef="Matt.8.11">Mt 8:11</reference>).

22. died-- His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place. in to Abraham's bosom-- as if seen reclining next to Him at the heavenly feast (Mt 8:11).


<hi type="bold">23. in hell--</hi>not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same.

<hi type="bold">seeth Abraham--</hi>not God, to whom therefore he cannot cry [Bengel].

23. in hell-- not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same. seeth Abraham-- not God, to whom therefore he cannot cry [Bengel].


<hi type="bold">24. Father Abraham--</hi>a well-founded, but unavailing, claim of natural descent (<reference osisRef="Luke.3.8">Lu 3:8</reference>; <reference osisRef="John.8.37">Joh 8:37</reference>).

<hi type="bold">mercy on me--</hi>who never showed any (<reference osisRef="Jas.2.3">Jas 2:3</reference>).

<hi type="bold">send Lazarus--</hi>the pining victim of his merciless neglect.

<hi type="bold">that he may--</hi>take me hence? No; that he dares not to ask.

<hi type="bold">dip ... tongue--</hi>that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.

24. Father Abraham-- a well-founded, but unavailing, claim of natural descent (Lu 3:8; Joh 8:37). mercy on me-- who never showed any (Jas 2:3). send Lazarus-- the pining victim of his merciless neglect. that he may-- take me hence? No; that he dares not to ask. dip... tongue-- that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.


<hi type="bold">25-26. Son--</hi>stinging acknowledgment of the claimed relationship.

<hi type="bold">thou ... Lazarus, &c.--</hi>As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose "good things," craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end (<reference osisRef="Luke.6.24">Lu 6:24</reference>). But by this law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good (<reference osisRef="Luke.6.21">Lu 6:21</reference>). (<reference osisRef="2Cor.6.2">2</reference>) It is impossible.

25-26. Son-- stinging acknowledgment of the claimed relationship. thou... Lazarus, &c.-- As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose "good things," craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end (Lu 6:24). But by this law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good (Lu 6:21). (2) It is impossible.


<hi type="bold">27-31. Then he said--</hi>now abandoning all hope for himself.

<hi type="bold">send him to my father's house, &c.--</hi>no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [Trench]. The answer of Abraham is, They are sufficiently warned.

27-31. Then he said-- now abandoning all hope for himself. send him to my father's house, &c.-- no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [Trench]. The answer of Abraham is, They are sufficiently warned.


<title type="x-s2">CHAPTER 17</title> <title type="x-s3"><reference osisRef="Luke.17.1-Luke.17.10">Lu 17:1-10</reference>. Offenses--Faith--Humility.</title>

1-2. (See <reference osisRef="Matt.18.6">Mt 18:6</reference>, <reference osisRef="Matt.18.7">7</reference>).

CHAPTER 17 Lu 17:1-10. Offenses--Faith--Humility. 1-2. (See Mt 18:6, 7).


3-4. (See on <reference osisRef="Matt.18.15-Matt.18.17">Mt 18:15-17</reference>; <reference osisRef="Matt.18.21">Mt 18:21</reference>, <reference osisRef="Matt.18.22">22</reference>).

3-4. (See on Mt 18:15-17; Mt 18:21, 22).


<hi type="bold">5. Lord--</hi>(See on <reference osisRef="Luke.10.1">Lu 10:1</reference>).

<hi type="bold">increase our faith--</hi>moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on <reference osisRef="Mark.9.24">Mr 9:24</reference>.)

5. Lord-- (See on Lu 10:1). increase our faith-- moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on Mr 9:24.)


<hi type="bold">6. sycamine--</hi>mulberry. (See on <reference osisRef="Mark.11.22-Mark.11.24">Mr 11:22-24</reference>.)

6. sycamine-- mulberry. (See on Mr 11:22-24.)


<hi type="bold">7-10. say unto him by and by--</hi>The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."

7-10. say unto him by and by-- The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."


<title type="x-s3"><reference osisRef="Luke.17.11-Luke.17.19">Lu 17:11-19</reference>. Ten Lepers Cleansed.</title>

<hi type="bold">11-13. through the midst of Samaria and Galilee--</hi>probably on the confines of both.

Lu 17:11-19. Ten Lepers Cleansed. 11-13. through the midst of Samaria and Galilee-- probably on the confines of both.


<hi type="bold">14. show yourselves--</hi>as cleansed persons. (See on <reference osisRef="Matt.8.4">Mt 8:4</reference>.) Thus too would the Samaritan be taught that "salvation is of the Jews" (<reference osisRef="John.4.22">Joh 4:22</reference>).

<hi type="bold">as they went, were cleansed--</hi>In how many different ways were our Lord's cures wrought, and this different from all the rest.

14. show yourselves-- as cleansed persons. (See on Mt 8:4.) Thus too would the Samaritan be taught that "salvation is of the Jews" (Joh 4:22). as they went, were cleansed-- In how many different ways were our Lord's cures wrought, and this different from all the rest.


<hi type="bold">17-18. Were there not ten cleansed--</hi>rather, were not the ten cleansed? <hi type="bold">that is, the whole of them--</hi>an example (by the way) of Christ's omniscience [Bengel].

17-18. Were there not ten cleansed-- rather, were not the ten cleansed? that is, the whole of them-- an example (by the way) of Christ's omniscience [Bengel].


<hi type="bold">19. Arise--</hi>for he had "fallen down on his face at His feet" (<reference osisRef="Luke.17.16">Lu 17:16</reference>) and there lain prostrate.

<hi type="bold">faith made thee whole--</hi>not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.

19. Arise-- for he had "fallen down on his face at His feet" (Lu 17:16) and there lain prostrate. faith made thee whole-- not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.


<title type="x-s3"><reference osisRef="Luke.17.20-Luke.17.37">Lu 17:20-37</reference>. Coming of the Kingdom of God and of the Son of Man.</title>

<hi type="bold">20-25. when, &c.--</hi>To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects.

<hi type="bold">It cometh not with observation--</hi>with watching or lying in wait, as for something outwardly imposing and at once revealing itself.

Lu 17:20-37. Coming of the Kingdom of God and of the Son of Man. 20-25. when, &c.-- To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects. It cometh not with observation-- with watching or lying in wait, as for something outwardly imposing and at once revealing itself.


<hi type="bold">26-30. eat ... married ... planted--</hi>all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.--These recorded events of Old Testament history--denied or explained away nowadays by not a few--are referred to here as facts.

26-30. eat... married... planted-- all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.--These recorded events of Old Testament history--denied or explained away nowadays by not a few--are referred to here as facts.


<hi type="bold">31-33. to take it away ... Remember, &c.--</hi>a warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.

31-33. to take it away... Remember, &c.-- a warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.


<hi type="bold">34. two in one bed--</hi>the prepared and unprepared mingled in closest intercourse together in the ordinary walks and fellowships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord's directions (<reference osisRef="Luke.21.21">Lu 21:21</reference>) at once and for ever away from their old associates; but most of all when the second coming of Christ shall burst upon a heedless world.

34. two in one bed-- the prepared and unprepared mingled in closest intercourse together in the ordinary walks and fellowships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord's directions (Lu 21:21) at once and for ever away from their old associates; but most of all when the second coming of Christ shall burst upon a heedless world.


<hi type="bold">37. Where--</hi>shall this occur?

<hi type="bold">Wheresoever, &c.--</hi>"As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of divine judgment," a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous illustration will be at the world's final day. <chapter eID="Luke.17"/>

37. Where-- shall this occur? Wheresoever, &c.-- "As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of divine judgment," a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous illustration will be at the world's final day.


<title type="x-s2">CHAPTER 18</title> <title type="x-s3"><reference osisRef="Luke.18.1-Luke.18.8">Lu 18:1-8</reference>. Parable of the Importunate Widow.</title>

<hi type="bold">1-5. always--</hi>Compare <reference osisRef="Luke.18.7">Lu 18:7</reference>, "night and day."

<hi type="bold">faint--</hi>lose heart, or slacken.

CHAPTER 18 Lu 18:1-8. Parable of the Importunate Widow. 1-5. always-- Compare Lu 18:7, "night and day." faint-- lose heart, or slacken.


<hi type="bold">6-8. the Lord--</hi>a name expressive of the authoritative style in which He interprets His own parable.

6-8. the Lord-- a name expressive of the authoritative style in which He interprets His own parable.


<title type="x-s3"><reference osisRef="Luke.18.9-Luke.18.14">Lu 18:9-14</reference>. Parable of the Pharisee and the Publican.</title>

<hi type="bold">11-12. stood--</hi>as the Jews in prayer (<reference osisRef="Mark.11.25">Mr 11:25</reference>).

<hi type="bold">God, &c.--</hi>To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (<reference osisRef="Lev.16.29">Le 16:29</reference>), he was not behind the most rigid, who fasted on the second and fifth days of every week [Lightfoot], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!

Lu 18:9-14. Parable of the Pharisee and the Publican. 11-12. stood-- as the Jews in prayer (Mr 11:25). God, &c.-- To have been kept from gross iniquities was undoubtedly a just cause of thankfulness to God; but instead of the devoutly humble, admiring frame which this should inspire, the Pharisee arrogantly severs himself from the rest of mankind, as quite above them, and, with a contemptuous look at the poor publican, thanks God that he has not to stand afar off like him, to hang down his head like a bulrush and beat his breast like him. But these are only his moral excellencies. His religious merits complete his grounds for congratulation. Not confining himself to the one divinely prescribed annual fast (Le 16:29), he was not behind the most rigid, who fasted on the second and fifth days of every week [Lightfoot], and gave the tenth not only of what the law laid under tithing, but of "all his gains." Thus, besides doing all his duty, he did works of supererogation; while sins to confess and spiritual wants to be supplied he seems to have felt none. What a picture of the Pharisaic character and religion!


<hi type="bold">13. standing afar off--</hi>as unworthy to draw near; but that was the way to get near (<reference osisRef="Ps.34.18">Psa 34:18</reference>; <reference osisRef="Isa.57.15">Is 57:15</reference>).

<hi type="bold">would not lift up--</hi>blushing and ashamed to do so (<reference osisRef="Ezra.9.6">Ezr 9:6</reference>).

<hi type="bold">smote, &c.--</hi>kept smiting; for anguish (<reference osisRef="Luke.23.48">Lu 23:48</reference>), and self-reproach (<reference osisRef="Jer.31.19">Jr 31:19</reference>).

<hi type="bold">be merciful--</hi>"be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (<reference osisRef="Heb.2.17">He 2:17</reference>). There may therefore, be some allusion to this here, though not likely.

<hi type="bold">a sinner--</hi>literally, "the sinner"; that is, "If ever there was one, I am he."

13. standing afar off-- as unworthy to draw near; but that was the way to get near (Psa 34:18; Is 57:15). would not lift up-- blushing and ashamed to do so (Ezr 9:6). smote, &c.-- kept smiting; for anguish (Lu 23:48), and self-reproach (Jr 31:19). be merciful-- "be propitiated," a very unusual word in such a sense, only once else used in the New Testament, in the sense of "making reconciliation" by sacrifice (He 2:17). There may therefore, be some allusion to this here, though not likely. a sinner-- literally, "the sinner"; that is, "If ever there was one, I am he."


<hi type="bold">14. rather than the other--</hi>The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (<reference osisRef="Ps.138.6">Psa 138:6</reference>; <reference osisRef="Ps.147.6">147:6</reference>; <reference osisRef="Luke.1.53">Lu 1:53</reference>). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (<reference osisRef="Job.33.27">Job 33:27</reference>, <reference osisRef="Job.33.28">28</reference>; <reference osisRef="Ps.34.18">Psa 34:18</reference>; <reference osisRef="Isa.57.15">Is 57:15</reference>).

14. rather than the other-- The meaning is, "and not the other"; for the Pharisee was not seeking justification, and felt no need of it. This great law of the Kingdom of God is, in the teaching of Christ, inscribed, as in letters of gold, over its entrance gate. And in how many different forms is it repeated (Psa 138:6; 147:6; Lu 1:53). To be self-emptied, or, "poor in spirit," is the fundamental and indispensable preparation for the reception of the "grace which bringeth salvation": wherever this exists, the "mourning" for it which precedes "comfort" and the earnest "hungerings and thirstings after righteousness" which are rewarded by the "fulness" of it, will, as we see here, be surely found. Such, therefore, and such only, are the justified ones (Job 33:27, 28; Psa 34:18; Is 57:15).


<title type="x-s3"><reference osisRef="Luke.18.15-Luke.18.17">Lu 18:15-17</reference>. Little Children Brought to Christ.</title>

<hi type="bold">15. infants--</hi>showing that some, at least, of those called in Matthew (<reference osisRef="Matt.19.13">Mt 19:13</reference>) and Mark (<reference osisRef="Mark.10.13">Mr 10:13</reference>) simply "little" or "young children," were literally "babes."

<hi type="bold">touch them--</hi>or, as more fully in Matthew (<reference osisRef="Matt.19.13">Mt 19:13</reference>), "put His hands on them and pray," or invoke a "blessing" on them (<reference osisRef="Mark.10.16">Mr 10:16</reference>), according to venerable custom (<reference osisRef="Gen.48.14">Ge 48:14</reference>, <reference osisRef="Gen.48.15">15</reference>).

<hi type="bold">rebuked them--</hi>Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ (<reference osisRef="Matt.15.23">Mt 15:23</reference>; <reference osisRef="Luke.18.39">Lu 18:39</reference>, <reference osisRef="Luke.18.40">40</reference>). Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people.

Lu 18:15-17. Little Children Brought to Christ. 15. infants-- showing that some, at least, of those called in Matthew (Mt 19:13) and Mark (Mr 10:13) simply "little" or "young children," were literally "babes." touch them-- or, as more fully in Matthew (Mt 19:13), "put His hands on them and pray," or invoke a "blessing" on them (Mr 10:16), according to venerable custom (Ge 48:14, 15). rebuked them-- Repeatedly the disciples thus interposed to save annoyance and interruption to their Master; but, as the result showed, always against the mind of Christ (Mt 15:23; Lu 18:39, 40). Here, it is plain from our Lord's reply, that they thought the intrusion a useless one, as infants were not capable of receiving anything from Him. His ministrations were for grown people.


<hi type="bold">16. But Jesus--</hi>"much displeased," says Mark (<reference osisRef="Mark.10.14">Mr 10:14</reference>); and invaluable addition.

<hi type="bold">said--</hi>"Suffer the little children to come unto Me"--"AND FORBID THEM NOT," is the important addition of Matthew (<reference osisRef="Matt.19.14">Mt 19:14</reference>) and Mark (<reference osisRef="Mark.10.14">Mr 10:14</reference>). What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "For of such is the Kingdom of God," or "of heaven," as in <reference osisRef="Matt.19.14">Mt 19:14</reference>, completes the previous information here conveyed; especially as interpreted by what immediately follows: "And He took them up in His arms, put His hands upon them, and blessed them" (<reference osisRef="Mark.10.16">Mr 10:16</reference>). It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mistake of the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though He took the irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, "instead of the children first becoming like them, they must themselves become like the children" [Richter in Stier], this was but by the way; and, returning to the children themselves, He took them up in His gracious arms, put His hands upon them and blessed them, for no conceivable reason but to show that they were thereby made capable, AS INFANTS, of the Kingdom of God. And if so, then "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we?" (<reference osisRef="Acts.10.47">Ac 10:47</reference>). But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the sign and seal of that benediction.
 <title type="x-s3"><reference osisRef="Luke.18.18-Luke.18.30">Lu 18:18-30</reference>. The Rich Young Ruler and Discourse Thereon.</title>
<hi type="bold">This case presents some remarkable points. (1) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he was a "young man" (<reference osisRef="Matt.19.22">Mt 19:22</reference>), and wealth, for "he was very rich" (<reference osisRef="Luke.18.23">Lu 18:23</reference>; <reference osisRef="Mark.10.22">Mr 10:22</reference>). (<reference osisRef="2Cor.10.2">2</reference>) But restless notwithstanding, his heart craves eternal life. (3) Unlike the "rulers," to whose class he belonged (<reference osisRef="Luke.18.18">Lu 18:18</reference>), he so far believed in Jesus as to be persuaded He could authoritatively direct him on this vital point. (4) So earnest is he that he comes "running" and even "kneeling before Him," and that when He was gone forth into the war (<reference osisRef="Mark.10.17">Mr 10:17</reference>)--</hi>the high-road, by this time crowded with travellers to the passover; undeterred by the virulent opposition of the class he belonged to as a "ruler" and by the shame he might be expected to feel at broaching such a question in the hearing of a crowd and on the open road.

16. But Jesus-- "much displeased," says Mark (Mr 10:14); and invaluable addition. said-- "Suffer the little children to come unto Me"--"AND FORBID THEM NOT," is the important addition of Matthew (Mt 19:14) and Mark (Mr 10:14). What words are these from the lips of Christ! The price of them is above rubies. But the reason assigned, "For of such is the Kingdom of God," or "of heaven," as in Mt 19:14, completes the previous information here conveyed; especially as interpreted by what immediately follows: "And He took them up in His arms, put His hands upon them, and blessed them" (Mr 10:16). It is surely not to be conceived that all our Lord meant was to inform us, that seeing grown people must become childlike in order to be capable of the Kingdom of God, therefore they should not hinder infants from coming to Him, and therefore He took up and blessed the infants themselves. Was it not just the grave mistake of the disciples that infants should not be brought to Christ, because only grown people could profit by Him, which "much displeased" our Lord? And though He took the irresistible opportunity of lowering their pride of reason, by informing them that, in order to enter the Kingdom, "instead of the children first becoming like them, they must themselves become like the children" [Richter in Stier], this was but by the way; and, returning to the children themselves, He took them up in His gracious arms, put His hands upon them and blessed them, for no conceivable reason but to show that they were thereby made capable, AS INFANTS, of the Kingdom of God. And if so, then "Can any man forbid water that these should not be baptized which have received the Holy Ghost as well as we?" (Ac 10:47). But such application of the baptismal water can have no warrant here, save where the infants have been previously brought to Christ Himself for His benediction, and only as the sign and seal of that benediction. Lu 18:18-30. The Rich Young Ruler and Discourse Thereon. This case presents some remarkable points. (1) The man was of irreproachable moral character; and this amidst all the temptations of youth, for he was a "young man" (Mt 19:22), and wealth, for "he was very rich" (Lu 18:23; Mr 10:22). (2) But restless notwithstanding, his heart craves eternal life. (3) Unlike the "rulers," to whose class he belonged (Lu 18:18), he so far believed in Jesus as to be persuaded He could authoritatively direct him on this vital point. (4) So earnest is he that he comes "running" and even "kneeling before Him," and that when He was gone forth into the war (Mr 10:17)-- the high-road, by this time crowded with travellers to the passover; undeterred by the virulent opposition of the class he belonged to as a "ruler" and by the shame he might be expected to feel at broaching such a question in the hearing of a crowd and on the open road.


<hi type="bold">19. Why, &c.--</hi>Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too (<reference osisRef="Ps.112.5">Psa 112:5</reference>; <reference osisRef="Matt.25.21">Mt 25:21</reference>; <reference osisRef="Titus.1.8">Tit 1:8</reference>). Unless therefore we are to ascribe captiousness to our Lord, He could have had but one object--to raise the youth's ideas of Himself, as not to be classed merely with other "good masters," and declining to receive this title apart from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen in the background of our Lord's words, nothing worthy of Him can be made out of them. (Hence, Socinianism, instead of having any support here, is only baffled by it).

19. Why, &c.-- Did our Lord mean then to teach that God only ought to be called "good?" Impossible, for that had been to contradict all Scripture teaching, and His own, too (Psa 112:5; Mt 25:21; Tit 1:8). Unless therefore we are to ascribe captiousness to our Lord, He could have had but one object--to raise the youth's ideas of Himself, as not to be classed merely with other "good masters," and declining to receive this title apart from the "One" who is essentially and only "good." This indeed is but distantly hinted; but unless this is seen in the background of our Lord's words, nothing worthy of Him can be made out of them. (Hence, Socinianism, instead of having any support here, is only baffled by it).


<hi type="bold">20. Thou knowest, &c.--</hi>Matthew (<reference osisRef="Matt.19.17">Mt 19:17</reference>) is more complete here: "but if thou wilt enter into life, keep the commandments. He saith unto him, Which--as if he had said, Point me out one of them which I have not kept?--"Jesus said, Thou shalt," &c. (<reference osisRef="Matt.19.17">Mt 19:17</reference>, <reference osisRef="Matt.19.18">18</reference>). Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all--for in Mark (<reference osisRef="Mark.10.19">Mr 10:19</reference>), "Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew (<reference osisRef="Matt.19.19">Mt 19:19</reference>) the sum of this second table of the law is added, "Thou shalt love thy neighbor as thyself," as if to see if he would venture to say he had kept that.

20. Thou knowest, &c.-- Matthew (Mt 19:17) is more complete here: "but if thou wilt enter into life, keep the commandments. He saith unto him, Which--as if he had said, Point me out one of them which I have not kept?--"Jesus said, Thou shalt," &c. (Mt 19:17, 18). Our Lord purposely confines Himself to the second table, which He would consider easy to keep, enumerating them all--for in Mark (Mr 10:19), "Defraud not" stands for the tenth (else the eighth is twice repeated). In Matthew (Mt 19:19) the sum of this second table of the law is added, "Thou shalt love thy neighbor as thyself," as if to see if he would venture to say he had kept that.


<hi type="bold">21. All these, &c.--</hi>"what lack I yet?" adds Matthew (<reference osisRef="Matt.19.20">Mt 19:20</reference>). Ah! <hi type="bold">this gives us a glimpse of his heart. Doubtless he was perfectly sincere; but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark (<reference osisRef="Mark.10.21">Mr 10:21</reference>), "Jesus beholding him loved him," or "looked lovingly upon him." His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him--</hi>a lesson to those who can see nothing lovable save in the regenerate.

21. All these, &c.-- "what lack I yet?" adds Matthew (Mt 19:20). Ah! this gives us a glimpse of his heart. Doubtless he was perfectly sincere; but something within whispered to him that his keeping of the commandments was too easy a way of getting to heaven. He felt something beyond this to be necessary; after keeping all the commandments he was at a loss to know what that could be; and he came to Jesus just upon that point. "Then," says Mark (Mr 10:21), "Jesus beholding him loved him," or "looked lovingly upon him." His sincerity, frankness, and nearness to the kingdom of God, in themselves most winning qualities, won our Lord's regard even though he turned his back upon Him-- a lesson to those who can see nothing lovable save in the regenerate.


<hi type="bold">22. lackest ... one thing--</hi>Ah! but that a fundamental, fatal lack.

<hi type="bold">sell, &c.--</hi>As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.

22. lackest... one thing-- Ah! but that a fundamental, fatal lack. sell, &c.-- As riches were his idol, our Lord, who knew if from the first, lays His great authoritative grasp at once upon it, saying, "Now give Me up that, and all is right." No general direction about the disposal of riches, then, is here given, save that we are to sit loose to them and lay them at the feet of Him who gave them. He who does this with all he has, whether rich or poor, is a true heir of the kingdom of heaven.


<hi type="bold">23-25. was very sorrowful--</hi>Matthew (<reference osisRef="Matt.19.22">Mt 19:22</reference>) more fully, "went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law--the absolute subjection of the heart to God, and this want vitiated all his other obediences.

23-25. was very sorrowful-- Matthew (Mt 19:22) more fully, "went away sorrowful"; Mark still more, "was sad" or "sullen" at that saying, and "went away grieved." Sorry he was, very sorry, to part with Christ; but to part with his riches would have cost him a pang more. When Riches or Heaven, on Christ's terms, were the alternative, the result showed to which side the balance inclined. Thus was he shown to lack the one all-comprehensive requirement of the law--the absolute subjection of the heart to God, and this want vitiated all his other obediences.


<hi type="bold">26-27. For, &c.--</hi>"At that rate none can be saved": "Well, it does pass human power, but not divine."

26-27. For, &c.-- "At that rate none can be saved": "Well, it does pass human power, but not divine."


<hi type="bold">28-30. Lo, &c.--</hi>in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept,"

<hi type="bold">left all--</hi>"The workmen's little is as much his "all" as the prince's much" [Bengel]. In Matthew (<reference osisRef="Matt.19.27">Mt 19:27</reference>) he adds, "What shall we have therefore?" How shall it fare with us?

28-30. Lo, &c.-- in the simplicity of his heart (as is evident from the reply), conscious that the required surrender had been made, and generously taking in his brethren with him--"we"; not in the spirit of the young ruler. "All these have I kept," left all-- "The workmen's little is as much his "all" as the prince's much" [Bengel]. In Matthew (Mt 19:27) he adds, "What shall we have therefore?" How shall it fare with us?


<hi type="bold">31. all written by the prophets concerning the Son of man ... be accomplished--</hi>showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.

31. all written by the prophets concerning the Son of man... be accomplished-- showing how Christ Himself read, and would have us to read, the Old Testament, in which some otherwise evangelical interpreters find no prophecies, or virtually none, of the sufferings of the Son of man.