<hi type="bold">2. certain women ... healed, &c.--</hi>on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (<reference osisRef="1Cor.9.11">1Co 9:11</reference>). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (<reference osisRef="Rom.11.33">Ro 11:33</reference>)--of this poverty of His!

<hi type="bold">Mary Magdalene--</hi>that is, probably, of Magdala (on which see <reference osisRef="Matt.15.39">Mt 15:39</reference>; see on <reference osisRef="Mark.8.10">Mr 8:10</reference>).

<hi type="bold">went--</hi>rather, "had gone."

<hi type="bold">seven devils--</hi>(<reference osisRef="Mark.16.9">Mr 16:9</reference>). It is a great wrong to this honored woman to identify her with the once profligate woman of <reference osisRef="Luke.7.37">Lu 7:37</reference>, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.

2. certain women... healed, &c.-- on whom He had the double claim of having brought healing to their bodies and new life to their souls. Drawn to Him by an attraction more than magnetic, they accompany Him on this tour as His almoners--ministering unto Him of their substance. Blessed Saviour! It melts us to see Thee living upon the love of Thy ransomed people. That they bring Thee their poor offerings we wonder not. Thou hast sown unto them spiritual things, and they think it, as well they might, a small thing that Thou shouldst reap their material things (1Co 9:11). But dost Thou take it at their hand, and subsist upon it? "Oh, the depth of the riches" (Ro 11:33)--of this poverty of His! Mary Magdalene-- that is, probably, of Magdala (on which see Mt 15:39; see on Mr 8:10). went-- rather, "had gone." seven devils-- (Mr 16:9). It is a great wrong to this honored woman to identify her with the once profligate woman of Lu 7:37, and to call all such penitents Magdalenes. The mistake has arisen from confounding unhappy demoniacal possession with the conscious entertainment of diabolic impurity, or supposing the one to have been afflicted as a punishment for the other--for which there is not the least scriptural ground.


<hi type="bold">3. Joanna, wife of Chuza, Herod's steward--</hi>If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on <reference osisRef="Mark.6.14">Mr 6:14</reference>, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favorably disposed towards Him. But what we know not of him, and may fear he lacked, we are sure his wife possessed. Healed either of "evil spirits" or of some one of the "infirmities" here referred to--the ordinary diseases of humanity--she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her" (<reference osisRef="Mark.14.9">Mr 14:9</reference>).

<hi type="bold">many others--</hi>that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [Olshausen].
 <title type="x-s3"><reference osisRef="Luke.8.4-Luke.8.18">Lu 8:4-18</reference>. Parable of the Sower.</title>
 (See on <reference osisRef="Mark.4.3-Mark.4.9">Mr 4:3-9</reference>, <reference osisRef="Mark.4.14-Mark.4.20">Mr 4:14-20</reference>.)

3. Joanna, wife of Chuza, Herod's steward-- If the steward of such a godless, cruel, and licentious wretch as Herod Antipas (see on Mr 6:14, &c.) differed greatly from himself, his post would be no easy or enviable one. That he was a disciple of Christ is very improbable, though he might be favorably disposed towards Him. But what we know not of him, and may fear he lacked, we are sure his wife possessed. Healed either of "evil spirits" or of some one of the "infirmities" here referred to--the ordinary diseases of humanity--she joins in the Saviour's train of grateful, clinging followers. Of "Susanna," next mentioned, we know nothing but the name, and that here only. But her services on this memorable occasion have immortalized her name. "Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done," in ministering to the Lord of her substance on His Galilean tour, "shall be spoken of as a memorial of her" (Mr 14:9). many others-- that is, many other healed women. What a train! and all ministering unto Him of their substance, and He allowing them to do it and subsisting upon it! "He who was the support of the spiritual life of His people disdained not to be supported by them in the body. He was not ashamed to penetrate so far into the depths of poverty as to live upon the alms of love. He only fed others miraculously; for Himself, He lived upon the love of His people. He gave all things to men, His brethren, and received all things from them, enjoying thereby the pure blessing of love: which is then only perfect when it is at the same time both giving and receiving. Who could invent such things as these? It was necessary to live in this manner that it might be so recorded" [Olshausen]. Lu 8:4-18. Parable of the Sower. (See on Mr 4:3-9, Mr 4:14-20.)


<hi type="bold">16. No man, &c.--</hi>(see on <reference osisRef="Matt.5.15">Mt 5:15</reference>, of which this is nearly a repetition).

16. No man, &c.-- (see on Mt 5:15, of which this is nearly a repetition).


<hi type="bold">17. For nothing, &c.--</hi>(See on <reference osisRef="Luke.12.2">Lu 12:2</reference>).

17. For nothing, &c.-- (See on Lu 12:2).


<hi type="bold">18. how ye--</hi>in <reference osisRef="Mark.4.24">Mr 4:24</reference>, "what ye hear." The one implies the other. The precept is very weighty.

<hi type="bold">seemeth to have--</hi>or, "thinketh that he hath" (Margin). The "having" of <reference osisRef="Matt.13.12">Mt 13:12</reference> (on which see), and this "thinking he hath," are not different. Hanging loosely on him, and not appropriated, it is and is not his.
 <title type="x-s3"><reference osisRef="Luke.8.19-Luke.8.21">Lu 8:19-21</reference>. His Mother and Brethren Desire to Speak with Him.</title>
 (See on <reference osisRef="Matt.12.46-Matt.12.50">Mt 12:46-50</reference>).
 <title type="x-s3"><reference osisRef="Luke.8.22-Luke.8.25">Lu 8:22-25</reference>. Jesus Crossing the Lake, Stills the Storm.</title>
 (See on <reference osisRef="Matt.8.23-Matt.8.27">Mt 8:23-27</reference>, and <reference osisRef="Mark.4.35-Mark.4.41">Mr 4:35-41</reference>).

18. how ye-- in Mr 4:24, "what ye hear." The one implies the other. The precept is very weighty. seemeth to have-- or, "thinketh that he hath" (Margin). The "having" of Mt 13:12 (on which see), and this "thinking he hath," are not different. Hanging loosely on him, and not appropriated, it is and is not his. Lu 8:19-21. His Mother and Brethren Desire to Speak with Him. (See on Mt 12:46-50). Lu 8:22-25. Jesus Crossing the Lake, Stills the Storm. (See on Mt 8:23-27, and Mr 4:35-41).


<hi type="bold">23. filled--</hi>literally, "were getting filled," that is, those who sailed; meaning that their ship was so.
 <title type="x-s3"><reference osisRef="Luke.8.26-Luke.8.39">Lu 8:26-39</reference>. Demoniac of Gadara Healed.</title>
 (See on <reference osisRef="Matt.8.28-Matt.8.34">Mt 8:28-34</reference>; and <reference osisRef="Mark.5.1-Mark.5.20">Mr 5:1-20</reference>).
 <title type="x-s3"><reference osisRef="Luke.8.40-Luke.8.56">Lu 8:40-56</reference>. Jairus' Daughter Raised and Issue of Blood Healed.</title>
 (See on <reference osisRef="Matt.9.18-Matt.9.26">Mt 9:18-26</reference>; and <reference osisRef="Mark.5.21-Mark.5.43">Mr 5:21-43</reference>).

23. filled-- literally, "were getting filled," that is, those who sailed; meaning that their ship was so. Lu 8:26-39. Demoniac of Gadara Healed. (See on Mt 8:28-34; and Mr 5:1-20). Lu 8:40-56. Jairus' Daughter Raised and Issue of Blood Healed. (See on Mt 9:18-26; and Mr 5:21-43).


<hi type="bold">40. gladly received him, for ... all waiting for him--</hi>The abundant teaching of that day (in <reference osisRef="Matt.13.1-Matt.13.58">Mt 13:1-58</reference>; and see <reference osisRef="Mark.4.36">Mr 4:36</reference>), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.

40. gladly received him, for... all waiting for him-- The abundant teaching of that day (in Mt 13:1-58; and see Mr 4:36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.


<hi type="bold">45. Who touched me?--</hi>"Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng."

45. Who touched me?-- "Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng."


<hi type="bold">46. Somebody hath touched--</hi>yes, the multitude "thronged" and pressed Him--"they jostled against Him," but all involuntarily; they were merely carried along; but one, one only--"Somebody Touched" Him, with the conscious, voluntary, dependent touch of faith, reaching forth its hands expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church Father Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.

46. Somebody hath touched-- yes, the multitude "thronged" and pressed Him--"they jostled against Him," but all involuntarily; they were merely carried along; but one, one only--"Somebody Touched" Him, with the conscious, voluntary, dependent touch of faith, reaching forth its hands expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church Father Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.


<hi type="bold">47. declared ... before all--</hi>This, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her.

47. declared... before all-- This, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her.


<hi type="bold">55. give her meat--</hi>(See on <reference osisRef="Mark.5.43">Mr 5:43</reference>). <chapter eID="Luke.8"/>

55. give her meat-- (See on Mr 5:43).


<title type="x-s2">CHAPTER 9</title> <title type="x-s3"><reference osisRef="Luke.9.1-Luke.9.6">Lu 9:1-6</reference>. Mission of the Twelve Apostles.</title>
 (See on <reference osisRef="Matt.10.1-Matt.10.15">Mt 10:1-15</reference>).

<hi type="bold">1. power and authority--</hi>He both qualified and authorized them.
 <title type="x-s3"><reference osisRef="Luke.9.7-Luke.9.9">Lu 9:7-9</reference>. Herod Troubled at What He Hears of Christ Desires to See Him.</title>
 (See on <reference osisRef="Mark.6.14-Mark.6.30">Mr 6:14-30</reference>).

CHAPTER 9 Lu 9:1-6. Mission of the Twelve Apostles. (See on Mt 10:1-15). 1. power and authority-- He both qualified and authorized them. Lu 9:7-9. Herod Troubled at What He Hears of Christ Desires to See Him. (See on Mr 6:14-30).


<hi type="bold">7. perplexed--</hi>at a loss, embarrassed.

<hi type="bold">said of some, that John was risen--</hi>Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on <reference osisRef="Mark.6.14">Mr 6:14</reference>.

7. perplexed-- at a loss, embarrassed. said of some, that John was risen-- Among many opinions, this was the one which Herod himself adopted, for the reason, no doubt, mentioned on Mr 6:14.


<hi type="bold">9. desired to see him--</hi>but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from <reference osisRef="Luke.23.8">Lu 23:8</reference>.
 <title type="x-s3"><reference osisRef="Luke.9.10-Luke.9.17">Lu 9:10-17</reference>. On the Return of the Twelve Jesus Retires with Them to Bethsaida, and There Miraculously Feeds Five Thousand.</title>
 (See on <reference osisRef="Mark.6.31-Mark.6.44">Mr 6:31-44</reference>).
 <title type="x-s3"><reference osisRef="Luke.9.18-Luke.9.27">Lu 9:18-27</reference>. Peter's Confession of Christ--Our Lord's First Explicit Announcement of His Approaching Death, and Warnings Arising Out of It.</title>
 (See on <reference osisRef="Matt.16.13-Matt.16.28">Mt 16:13-28</reference>; and <reference osisRef="Mark.8.34">Mr 8:34</reference>).

9. desired to see him-- but did not, till as a prisoner He was sent to him by Pilate just before His death, as we learn from Lu 23:8. Lu 9:10-17. On the Return of the Twelve Jesus Retires with Them to Bethsaida, and There Miraculously Feeds Five Thousand. (See on Mr 6:31-44). Lu 9:18-27. Peter's Confession of Christ--Our Lord's First Explicit Announcement of His Approaching Death, and Warnings Arising Out of It. (See on Mt 16:13-28; and Mr 8:34).


<hi type="bold">24. will save--</hi>"Is minded to save," bent on saving. The pith of this maxim depends--as often in such weighty sayings (for example, "Let the dead bury the dead," <reference osisRef="Matt.8.22">Mt 8:22</reference>)--on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.

24. will save-- "Is minded to save," bent on saving. The pith of this maxim depends--as often in such weighty sayings (for example, "Let the dead bury the dead," Mt 8:22)--on the double sense attached to the word "life," a lower and a higher, the natural and the spiritual, temporal and eternal. An entire sacrifice of the lower, or a willingness to make it, is indispensable to the preservation of the higher life; and he who cannot bring himself to surrender the one for the sake of the other shall eventually lose both.


<hi type="bold">26. ashamed of me, and of my words--</hi>The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. When one is, in this sense of it, lost to shame, he is nearly past hope (<reference osisRef="Zech.3.5">Zec 3:5</reference>; <reference osisRef="Jer.6.15">Jr 6:15</reference>; <reference osisRef="Jer.3.3">3:3</reference>). But when Christ and "His words"--Christianity, especially in its more spiritual and uncompromising features--are unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him, which only the 'expulsive power' of a higher affection can effectually counteract.

<hi type="bold">Son of man be ashamed, when he cometh, &c.--</hi>He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting contempt" (<reference osisRef="Dan.12.2">Da 12:2</reference>). "Oh shame, to be put to shame before God, Christ, and angels!" [Bengel].

26. ashamed of me, and of my words-- The sense of shame is one of the strongest in our nature, one of the social affections founded on our love of reputation, which causes instinctive aversion to what is fitted to lower it, and was given us as a preservative from all that is properly shameful. When one is, in this sense of it, lost to shame, he is nearly past hope (Zec 3:5; Jr 6:15; 3:3). But when Christ and "His words"--Christianity, especially in its more spiritual and uncompromising features--are unpopular, the same instinctive desire to stand well with others begets the temptation to be ashamed of Him, which only the 'expulsive power' of a higher affection can effectually counteract. Son of man be ashamed, when he cometh, &c.-- He will render to that man his own treatment; He will disown him before the most august of all assemblies, and put him to "shame and everlasting contempt" (Da 12:2). "Oh shame, to be put to shame before God, Christ, and angels!" [Bengel].


<hi type="bold">27. not taste of death fill they see the kingdom of God--</hi>"see it come with power" (<reference osisRef="Mark.9.1">Mr 9:1</reference>); or see "the Son of man coming in His kingdom" (<reference osisRef="Matt.16.28">Mt 16:28</reference>). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.

27. not taste of death fill they see the kingdom of God-- "see it come with power" (Mr 9:1); or see "the Son of man coming in His kingdom" (Mt 16:28). The reference, beyond doubt, is to the firm establishment and victorious progress, in the lifetime of some then present, of that new Kingdom of Christ, which was destined to work the greatest of all changes on this earth, and be the grand pledge of His final coming in glory.


<title type="x-s3"><reference osisRef="Luke.9.28-Luke.9.36">Lu 9:28-36</reference>. Jesus Transfigured.</title>

<hi type="bold">28. an eight days after these sayings--</hi>including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (<reference osisRef="Matt.17.1">Mt 17:1</reference>; <reference osisRef="Mark.9.2">Mr 9:2</reference>) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven.

<hi type="bold">Peter, James, and John--</hi>partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (<reference osisRef="Mark.5.37">Mr 5:37</reference>), the transfiguration, and the agony in the garden (<reference osisRef="Mark.14.33">Mr 14:33</reference>).

<hi type="bold">a mountain--</hi>not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake.

<hi type="bold">to pray--</hi>for the period He had now reached was a critical and anxious one. (See on <reference osisRef="Matt.16.13">Mt 16:13</reference>). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."

Lu 9:28-36. Jesus Transfigured. 28. an eight days after these sayings-- including the day on which this was spoken and that of the Transfiguration. Matthew and Mark say (Mt 17:1; Mr 9:2) "after six days," excluding these two days. As the "sayings" so definitely connected with the transfiguration scene are those announcing His death--at which Peter and all the Twelve were so startled and scandalized--so this scene was designed to show to the eyes as well as the heart how glorious that death was in the view of Heaven. Peter, James, and John-- partners before in secular business; now sole witnesses of the resurrection of Jairus' daughter (Mr 5:37), the transfiguration, and the agony in the garden (Mr 14:33). a mountain-- not Tabor, according to long tradition, with which the facts ill comport, but some one near the lake. to pray-- for the period He had now reached was a critical and anxious one. (See on Mt 16:13). But who can adequately translate those "strong cryings and tears?" Methinks, as I steal by His side, I hear from Him these plaintive sounds, "Lord, who hath believed Our report? I am come unto Mine own and Mine own receive Me not; I am become a stranger unto My brethren, an alien to My mother's children: Consider Mine enemies, for they are many, and they hate Me with cruel hatred. Arise, O Lord, let not man prevail. Thou that dwellest between the cherubim, shine forth: Show Me a token for good: Father, glorify Thy name."


<hi type="bold">29. as he prayed, the fashion, &c.--</hi>Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. Ofttimes in the deepest depths, out of groanings which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Amminadab. Their prayers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial radiance upon it (<reference osisRef="2Cor.3.18">2Co 3:18</reference>, with <reference osisRef="Exod.34.29-Exod.34.35">Ex 34:29-35</reference>).

<hi type="bold">raiment white, &c.--</hi>Matthew says, "His face did shine as the sun" (<reference osisRef="Matt.17.2">Mt 17:2</reference>), and Mark says (<reference osisRef="Mark.9.3">Mr 9:3</reference>), "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (<reference osisRef="Mark.9.3">Mr 9:3</reference>). The light, then, it would seem, shone not upon Him from without, but out of Him from within; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men!" (<reference osisRef="Isa.52.14">Is 52:14</reference>).

29. as he prayed, the fashion, &c.-- Before He cried He was answered, and while He was yet speaking He was heard. Blessed interruption to prayer this! Thanks to God, transfiguring manifestations are not quite strangers here. Ofttimes in the deepest depths, out of groanings which cannot be uttered, God's dear children are suddenly transported to a kind of heaven upon earth, and their soul is made as the chariots of Amminadab. Their prayers fetch down such light, strength, holy gladness, as make their face to shine, putting a kind of celestial radiance upon it (2Co 3:18, with Ex 34:29-35). raiment white, &c.-- Matthew says, "His face did shine as the sun" (Mt 17:2), and Mark says (Mr 9:3), "His raiment became shining, exceeding white as snow, so as no fuller on earth can white them" (Mr 9:3). The light, then, it would seem, shone not upon Him from without, but out of Him from within; He was all irradiated, was in one blaze of celestial glory. What a contrast to that "visage more marred than men, and His form than the sons of men!" (Is 52:14).


<hi type="bold">30-31. there talked with him two men ... Moses and Elias ... appeared in glory--</hi>"Who would have believed these were not angels had not their human names been subjoined?" [Bengel]. (Compare <reference osisRef="Acts.1.10">Ac 1:10</reference>; <reference osisRef="Mark.16.5">Mr 16:5</reference>). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake."

30-31. there talked with him two men... Moses and Elias... appeared in glory-- "Who would have believed these were not angels had not their human names been subjoined?" [Bengel]. (Compare Ac 1:10; Mr 16:5). Moses represented "the law," Elijah "the prophets," and both together the whole testimony of the Old Testament Scriptures, and the Old Testament saints, to Christ; now not borne in a book, but by living men, not to a coming, but a come Messiah, visibly, for they "appeared," and audibly, for they "spake."


<hi type="bold">32. and when they were awake--</hi>so, certainly, the most commentators: but if we translate literally, it should be "but having kept awake" [Meyer, Alford]. Perhaps "having roused themselves up" [Olshausen] may come near enough to the literal sense; but from the word used we can gather no more than that they shook off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (<reference osisRef="Luke.9.37">Lu 9:37</reference>).

<hi type="bold">saw his glory, &c.--</hi>The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (<reference osisRef="2Pet.1.16">2Pe 1:16</reference>).

32. and when they were awake-- so, certainly, the most commentators: but if we translate literally, it should be "but having kept awake" [Meyer, Alford]. Perhaps "having roused themselves up" [Olshausen] may come near enough to the literal sense; but from the word used we can gather no more than that they shook off their drowsiness. It was night, and the Lord seems to have spent the whole night on the mountain (Lu 9:37). saw his glory, &c.-- The emphasis lies on "saw," qualifying them to become "eye-witnesses of His majesty" (2Pe 1:16).


<hi type="bold">33. they departed--</hi>Ah! bright manifestations in this vale of tears are always "departing" manifestations.

33. they departed-- Ah! bright manifestations in this vale of tears are always "departing" manifestations.


<hi type="bold">34-35. a cloud--</hi>not one of our watery clouds, but the Shekinah-cloud (see on <reference osisRef="Matt.23.39">Mt 23:39</reference>), the pavilion of the manifested presence of God with His people, what Peter calls "the excellent" of "magnificent glory" (<reference osisRef="2Pet.1.17">2Pe 1:17</reference>).

<hi type="bold">a voice--</hi>"such a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (<reference osisRef="2Pet.1.17">2Pe 1:17</reference>, <reference osisRef="1Cor.1.18">18</reference>).

34-35. a cloud-- not one of our watery clouds, but the Shekinah-cloud (see on Mt 23:39), the pavilion of the manifested presence of God with His people, what Peter calls "the excellent" of "magnificent glory" (2Pe 1:17). a voice-- "such a voice," says Peter emphatically; "and this voice [he adds] we heard, when we were with Him in the holy mount" (2Pe 1:17, 18).


<hi type="bold">36. Jesus was found alone--</hi>Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left--to suffer!

<hi type="bold">kept it close--</hi>feeling, for once at least, that such things were unmeet as yet for the general gaze.
 <title type="x-s3"><reference osisRef="Luke.9.37-Luke.9.45">Lu 9:37-45</reference>. Demoniac and Lunatic Boy Healed--Christ's Second Explicit Announcement of his Death and Resurrection.</title>
 (See on <reference osisRef="Mark.9.14-Mark.9.32">Mr 9:14-32</reference>.)

36. Jesus was found alone-- Moses and Elias are gone. Their work is done, and they have disappeared from the scene, feeling no doubt with their fellow servant the Baptist, "He must increase, but I must decrease." The cloud too is gone, and the naked majestic Christ, braced in spirit, and enshrined in the reverent affection of His disciples, is left--to suffer! kept it close-- feeling, for once at least, that such things were unmeet as yet for the general gaze. Lu 9:37-45. Demoniac and Lunatic Boy Healed--Christ's Second Explicit Announcement of his Death and Resurrection. (See on Mr 9:14-32.)


<hi type="bold">43-45. the mighty power of God--</hi>"the majesty" or "mightiness" of God in this last miracle, the transfiguration, &c.: the divine grandeur of Christ rising upon them daily. By comparing <reference osisRef="Matt.17.22">Mt 17:22</reference>, and <reference osisRef="Mark.9.30">Mr 9:30</reference>, we gather that this had been the subject of conversation between the Twelve and their Master as they journeyed along.

43-45. the mighty power of God-- "the majesty" or "mightiness" of God in this last miracle, the transfiguration, &c.: the divine grandeur of Christ rising upon them daily. By comparing Mt 17:22, and Mr 9:30, we gather that this had been the subject of conversation between the Twelve and their Master as they journeyed along.


<title type="x-s3"><reference osisRef="Luke.9.46-Luke.9.48">Lu 9:46-48</reference>. Strife among the Twelve Who Should Be Greatest--John Rebuked for Exclusiveness.</title>

46-48. (See on <reference osisRef="Matt.18.1-Matt.18.5">Mt 18:1-5</reference>).

Lu 9:46-48. Strife among the Twelve Who Should Be Greatest--John Rebuked for Exclusiveness. 46-48. (See on Mt 18:1-5).


<hi type="bold">49-50. John answered, &c.--</hi>The link of connection here with the foregoing context lies in the words "in My name" (<reference osisRef="Luke.9.48">Lu 9:48</reference>). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mr 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not--as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, <reference osisRef="Acts.24.14">Ac 24:14</reference>), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (<reference osisRef="Num.11.24-Num.11.29">Nu 11:24-29</reference>).

49-50. John answered, &c.-- The link of connection here with the foregoing context lies in the words "in My name" (Lu 9:48). "Oh, as to that," said John, young, warm, but not sufficiently apprehending Christ's teaching in these things, "we saw one casting out devils in Thy name, and we forbade him: Were we wrong?" "Ye were wrong." "But we did because he followeth not us,'" "No matter. For (1) There is no man which shall do a miracle in My name that can lightly [soon] speak evil of Me' [Mr 9:39]. And (2) If such a person cannot be supposed to be 'against us,' you are to consider him 'for us.'" Two principles of immense importance. Christ does not say this man should not have followed "with them," but simply teaches how he was to be regarded though he did not--as a reverer of His name and a promoter of His cause. Surely this condemns not only those horrible attempts by force to shut up all within one visible pale of discipleship, which have deluged Christendom with blood in Christ's name, but the same spirit in its milder form of proud ecclesiastic scowl upon all who "after the form which they call a sect (as the word signifies, Ac 24:14), do so worship the God of their fathers." Visible unity in Christ's Church is devoutly to be sought, but this is not the way to it. See the noble spirit of Moses (Nu 11:24-29).


<title type="x-s3"><reference osisRef="Luke.9.51-Luke.9.56">Lu 9:51-56</reference>. The Period of His Assumption Approaching Christ Takes His Last Leave of Galilee--The Samaritans Refuse to Receive Him.</title>

<hi type="bold">51. the time was come--</hi>rather, "the days were being fulfilled," or approaching their fulfilment.

<hi type="bold">that he should be received up--</hi>"of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves.

<hi type="bold">he steadfastly set his face--</hi>the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (<reference osisRef="Isa.50.7">Is 50:7</reference>).

<hi type="bold">go to Jerusalem--</hi>as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (<reference osisRef="John.7.2">Joh 7:2</reference>, <reference osisRef="John.7.10">10</reference>; <reference osisRef="John.10.22">10:22</reference>, <reference osisRef="John.10.23">23</reference>), and all the intermediate movements and events.

Lu 9:51-56. The Period of His Assumption Approaching Christ Takes His Last Leave of Galilee--The Samaritans Refuse to Receive Him. 51. the time was come-- rather, "the days were being fulfilled," or approaching their fulfilment. that he should be received up-- "of His assumption," meaning His exaltation to the Father; a sublime expression, taking the sweep of His whole career, as if at one bound He was about to vault into glory. The work of Christ in the flesh is here divided into two great stages; all that preceded this belonging to the one, and all that follows it to the other. During the one, He formally "came to His own," and "would have gathered them"; during the other, the awful consequences of "His own receiving Him not" rapidly revealed themselves. he steadfastly set his face-- the "He" here is emphatic--"He Himself then." See His own prophetic language, "I have set my face like a flint" (Is 50:7). go to Jerusalem-- as His goal, but including His preparatory visits to it at the feasts of tabernacles and of dedication (Joh 7:2, 10; 10:22, 23), and all the intermediate movements and events.


<hi type="bold">52. messengers before his face ... to make ready for him--</hi>He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.

52. messengers before his face... to make ready for him-- He had not done this before; but now, instead of avoiding, He seems to court publicity--all now hastening to maturity.


<hi type="bold">53. did not receive him, because, &c.--</hi>The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [Josephus, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on <reference osisRef="John.4.20">Joh 4:20</reference>).

53. did not receive him, because, &c.-- The Galileans, in going to the festivals at Jerusalem, usually took the Samaritan route [Josephus, Antiquities, 20.6.1], and yet seem to have met with no such inhospitality. But if they were asked to prepare quarters for the Messiah, in the person of one whose "face was as though He would go to Jerusalem," their national prejudices would be raised at so marked a slight upon their claims. (See on Joh 4:20).


<hi type="bold">54. James and John--</hi>not Peter, as we should have expected, but those "sons of thunder" (<reference osisRef="Mark.3.17">Mr 3:17</reference>), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (<reference osisRef="Luke.9.49">Lu 9:49</reference>, <reference osisRef="Luke.9.50">50</reference>). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on <reference osisRef="Mark.10.38-Mark.10.40">Mr 10:38-40</reference>; and <reference osisRef="Acts.12.2">Ac 12:2</reference>). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 2Jo 5:10; 3Jo 10.

<hi type="bold">fire ... as Elias--</hi>a plausible case, occurring also in Samaria (<reference osisRef="2Kgs.1.10-2Kgs.1.12">2Ki 1:10-12</reference>).

54. James and John-- not Peter, as we should have expected, but those "sons of thunder" (Mr 3:17), who afterwards wanted to have all the highest honors of the Kingdom to themselves, and the younger of whom had been rebuked already for his exclusiveness (Lu 9:49, 50). Yet this was "the disciple whom Jesus loved," while the other willingly drank of His Lord's bitter cup. (See on Mr 10:38-40; and Ac 12:2). That same fiery zeal, in a mellowed and hallowed form, in the beloved disciple, we find in 2Jo 5:10; 3Jo 10. fire... as Elias-- a plausible case, occurring also in Samaria (2Ki 1:10-12).


<hi type="bold">55-56. know not what ... spirit--</hi>The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from <reference osisRef="Luke.9.56">Lu 9:56</reference>) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [Webster and Wilkinson].

55-56. know not what... spirit-- The thing ye demand, though in keeping with the legal, is unsuited to the genius of the evangelical dispensation. The sparks of unholy indignation would seize readily enough on this example of Elias, though our Lord's rebuke (as is plain from Lu 9:56) is directed to the principle involved rather than the animal heat which doubtless prompted the reference. "It is a golden sentence of Tillotson, Let us never do anything for religion which is contrary to religion" [Webster and Wilkinson].


<hi type="bold">61. I will follow ... but--</hi>The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (<reference osisRef="1Kgs.19.19-1Kgs.19.21">1Ki 19:19-21</reference>), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on <reference osisRef="Matt.8.21">Mt 8:21</reference>.)

61. I will follow... but-- The second disciple had a "but" too--a difficulty in the way just then. Yet the different treatment of the two cases shows how different was the spirit of the two, and to that our Lord addressed Himself. The case of Elisha (1Ki 19:19-21), though apparently similar to this, will be found quite different from the "looking back" of this case, the best illustration of which is that of those Hindu converts of our day who, when once persuaded to leave their spiritual fathers in order to "bid them farewell which are at home at their house," very rarely return to them. (Also see on Mt 8:21.)


<hi type="bold">62. No man, &c.--</hi>As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (<reference osisRef="Gen.19.26">Ge 19:26</reference>; and see on <reference osisRef="Luke.17.32">Lu 17:32</reference>). It is not actual return to the world, but a reluctance to break with it. (Also see on <reference osisRef="Matt.8.21">Mt 8:21</reference>.) <chapter eID="Luke.9"/>

62. No man, &c.-- As ploughing requires an eye intent on the furrow to be made, and is marred the instant one turns about, so will they come short of salvation who prosecute the work of God with a distracted attention, a divided heart. Though the reference seems chiefly to ministers, the application is general. The expression "looking back" has a manifest reference to "Lot's wife" (Ge 19:26; and see on Lu 17:32). It is not actual return to the world, but a reluctance to break with it. (Also see on Mt 8:21.)


<title type="x-s2">CHAPTER 10</title> <title type="x-s3"><reference osisRef="Luke.10.1-Luke.10.24">Lu 10:1-24</reference>. Mission of the Seventy Disciples, and Their Return.</title>
 As our Lord's end approaches, the preparations for the establishment of the coming Kingdom are quickened and extended.

<hi type="bold">1. the Lord--</hi>a becoming title here, as this appointment was an act truly lordly [Bengel].

<hi type="bold">other seventy also--</hi>rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness (<reference osisRef="Num.11.24">Nu 11:24</reference>, <reference osisRef="Num.11.25">25</reference>). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" (<reference osisRef="Luke.10.1">Lu 10:1</reference>) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.

CHAPTER 10 Lu 10:1-24. Mission of the Seventy Disciples, and Their Return. As our Lord's end approaches, the preparations for the establishment of the coming Kingdom are quickened and extended. 1. the Lord-- a becoming title here, as this appointment was an act truly lordly [Bengel]. other seventy also-- rather, "others (also in number), seventy"; probably with allusion to the seventy elders of Israel on whom the Spirit descended in the wilderness (Nu 11:24, 25). The mission, unlike that of the Twelve, was evidently quite temporary. All the instructions are in keeping with a brief and hasty pioneering mission, intended to supply what of general preparation for coming events the Lord's own visit afterwards to the same "cities and places" (Lu 10:1) would not, from want of time, now suffice to accomplish; whereas the instructions to the Twelve, besides embracing all those to the Seventy, contemplate world-wide and permanent effects. Accordingly, after their return from this single missionary tour, we never again read of the Seventy.


<hi type="bold">2. The harvest, &c.--</hi>(See on <reference osisRef="Matt.9.37">Mt 9:37</reference>).

<hi type="bold">pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest--</hi>(See on <reference osisRef="Matt.9.38">Mt 9:38</reference>).

2. The harvest, &c.-- (See on Mt 9:37). pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest-- (See on Mt 9:38).


3-12. (See on <reference osisRef="Matt.10.7-Matt.10.16">Mt 10:7-16</reference>).

3-12. (See on Mt 10:7-16).


<hi type="bold">16. He that, &c.--</hi>(See on <reference osisRef="Matt.10.40">Mt 10:40</reference>).

16. He that, &c.-- (See on Mt 10:40).


<hi type="bold">17. returned--</hi>evidently not long away.

<hi type="bold">Lord, &c.--</hi>"Thou hast exceeded Thy promise, for 'even the devils,'" &c. The possession of such power, not being expressly in their commission, as in that to the Twelve (<reference osisRef="Luke.9.1">Lu 9:1</reference>), filled them with more astonishment and joy than all else.

<hi type="bold">through thy name--</hi>taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ.

17. returned-- evidently not long away. Lord, &c.-- "Thou hast exceeded Thy promise, for 'even the devils,'" &c. The possession of such power, not being expressly in their commission, as in that to the Twelve (Lu 9:1), filled them with more astonishment and joy than all else. through thy name-- taking no credit to themselves, but feeling lifted into a region of unimagined superiority to the powers of evil simply through their connection with Christ.


<hi type="bold">18. I beheld--</hi>As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, it should be brought out in the translation: "I was beholding Satan as lightning falling from heaven"; that is, "I followed you on your mission, and watched its triumphs; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden as the darting of lightning from heaven to earth, lo! Satan was beheld falling from heaven!" How remarkable is this, that by that law of association which connects a part with the whole, those feeble triumphs of the Seventy seem to have not only brought vividly before the Redeemer the whole ultimate result of His mission, but compressed it into a moment and quickened it into the rapidity of lightning! Note.--The word rendered "devils," is always used for those spiritual agents employed in demoniacal possessions--never for the ordinary agency of Satan in rational men. When therefore the Seventy say, "the devils [demons] are subject to us," and Jesus replies, "Mine eye was beholding Satan falling," it is plain that He meant to raise their minds not only from the particular to the general, but from a very temporary form of satanic operation to the entire kingdom of evil. (See <reference osisRef="John.12.31">Joh 12:31</reference>; and compare <reference osisRef="Isa.14.12">Is 14:12</reference>).

18. I beheld-- As much of the force of this glorious statement depends on the nice shade of sense indicated by the imperfect tense in the original, it should be brought out in the translation: "I was beholding Satan as lightning falling from heaven"; that is, "I followed you on your mission, and watched its triumphs; while you were wondering at the subjection to you of devils in My name, a grander spectacle was opening to My view; sudden as the darting of lightning from heaven to earth, lo! Satan was beheld falling from heaven!" How remarkable is this, that by that law of association which connects a part with the whole, those feeble triumphs of the Seventy seem to have not only brought vividly before the Redeemer the whole ultimate result of His mission, but compressed it into a moment and quickened it into the rapidity of lightning! Note.--The word rendered "devils," is always used for those spiritual agents employed in demoniacal possessions--never for the ordinary agency of Satan in rational men. When therefore the Seventy say, "the devils [demons] are subject to us," and Jesus replies, "Mine eye was beholding Satan falling," it is plain that He meant to raise their minds not only from the particular to the general, but from a very temporary form of satanic operation to the entire kingdom of evil. (See Joh 12:31; and compare Is 14:12).


<hi type="bold">19. Behold, I give you, &c.--</hi>not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples.

<hi type="bold">serpents and scorpions--</hi>the latter more venomous than the former: literally, in the first instance (<reference osisRef="Mark.16.17">Mr 16:17</reference>, <reference osisRef="Mark.16.18">18</reference>; <reference osisRef="Acts.28.5">Ac 28:5</reference>); but the next words, "and over all the power of the enemy, and nothing shall by any means hurt you," show that the glorious power of faith to "overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to His people He makes them innocuous, is what is meant (<reference osisRef="1John.5.4">1Jo 5:4</reference>; <reference osisRef="Eph.6.16">Ep 6:16</reference>).

19. Behold, I give you, &c.-- not for any renewal of their mission, though probably many of them afterwards became ministers of Christ; but simply as disciples. serpents and scorpions-- the latter more venomous than the former: literally, in the first instance (Mr 16:17, 18; Ac 28:5); but the next words, "and over all the power of the enemy, and nothing shall by any means hurt you," show that the glorious power of faith to "overcome the world" and "quench all the fiery darts of the wicked one," by the communication and maintenance of which to His people He makes them innocuous, is what is meant (1Jo 5:4; Ep 6:16).


<hi type="bold">20. rejoice not, &c.--</hi>that is, not so much. So far from forbidding it, He takes occasion from it to tell them what had been passing in His own mind. But as power over demons was after all intoxicating, He gives them a higher joy to balance it, the joy of having their names in Heaven's register (<reference osisRef="Phil.4.3">Php 4:3</reference>).

20. rejoice not, &c.-- that is, not so much. So far from forbidding it, He takes occasion from it to tell them what had been passing in His own mind. But as power over demons was after all intoxicating, He gives them a higher joy to balance it, the joy of having their names in Heaven's register (Php 4:3).


<hi type="bold">21-22. Jesus ... said, &c.--</hi>The very same sublime words were uttered by our Lord on a former similar occasion (see on <reference osisRef="Matt.11.25-Matt.11.27">Mt 11:25-27</reference>); but (1) There we are merely told that He "answered and said" thus; here, He "rejoiced in spirit and said," &c. (2) There it was merely "at that time" (or season) that He spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. "Rejoice" is too weak a word. It is "exulted in spirit"--evidently giving visible expression to His unusual emotions; while, at the same time, the words "in spirit" are meant to convey to the reader the depth of them. This is one of those rare cases in which the veil is lifted from off the Redeemer's inner man, that, angel-like, we may "look into it" for a moment (<reference osisRef="1Pet.1.12">1Pe 1:12</reference>). Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we shall find rising in our hearts a still rapture--"Oh, the depths!"

21-22. Jesus... said, &c.-- The very same sublime words were uttered by our Lord on a former similar occasion (see on Mt 11:25-27); but (1) There we are merely told that He "answered and said" thus; here, He "rejoiced in spirit and said," &c. (2) There it was merely "at that time" (or season) that He spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. "Rejoice" is too weak a word. It is "exulted in spirit"--evidently giving visible expression to His unusual emotions; while, at the same time, the words "in spirit" are meant to convey to the reader the depth of them. This is one of those rare cases in which the veil is lifted from off the Redeemer's inner man, that, angel-like, we may "look into it" for a moment (1Pe 1:12). Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we shall find rising in our hearts a still rapture--"Oh, the depths!"


23-24. (See on <reference osisRef="Matt.13.16">Mt 13:16</reference>, <reference osisRef="Matt.13.17">17</reference>).

23-24. (See on Mt 13:16, 17).


<title type="x-s3"><reference osisRef="Luke.10.25-Luke.10.37">Lu 10:25-37</reference>. Question of a Lawyer and Parable of the Good Samaritan.</title>

<hi type="bold">25. tempted him--</hi>"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.

Lu 10:25-37. Question of a Lawyer and Parable of the Good Samaritan. 25. tempted him-- "tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.


<hi type="bold">26. What is written in the law--</hi>apposite question to a doctor of the law, and putting him in turn to the test [Bengel].

26. What is written in the law-- apposite question to a doctor of the law, and putting him in turn to the test [Bengel].


<hi type="bold">27. Thou shalt, &c.--</hi>the answer Christ Himself gave to another lawyer. (See on <reference osisRef="Mark.12.29-Mark.12.33">Mr 12:29-33</reference>).

27. Thou shalt, &c.-- the answer Christ Himself gave to another lawyer. (See on Mr 12:29-33).


<hi type="bold">28. he said, &c.--</hi>"Right; This do, and life is thine"--laying such emphasis on "this" as to indicate, without expressing it, where the real difficulty to a sinner lay, and thus nonplussing the questioner himself.

28. he said, &c.-- "Right; This do, and life is thine"--laying such emphasis on "this" as to indicate, without expressing it, where the real difficulty to a sinner lay, and thus nonplussing the questioner himself.


<hi type="bold">29. willing--</hi>"wishing," to get himself out of the difficulty, by throwing on Jesus the definition of "neighbor," which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles [Alford].

29. willing-- "wishing," to get himself out of the difficulty, by throwing on Jesus the definition of "neighbor," which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles [Alford].


<hi type="bold">30. A certain man--</hi>a Jew.

<hi type="bold">from Jerusalem to Jericho--</hi>a distance of nineteen miles northeast, a deep and very fertile hollow--"the Temple of Judea" [Trench].

<hi type="bold">thieves--</hi>"robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.

30. A certain man-- a Jew. from Jerusalem to Jericho-- a distance of nineteen miles northeast, a deep and very fertile hollow--"the Temple of Judea" [Trench]. thieves-- "robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.


<hi type="bold">31-32. came down a ... priest ... and a Levite--</hi>Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple duties, but they had not learnt what that meaneth, 'I will have mercy and not sacrifice' [Trench].

<hi type="bold">saw him--</hi>It was not inadvertently that he acted.

<hi type="bold">came and looked--</hi>a further aggravation.

<hi type="bold">passed by--</hi>although the law expressly required the opposite treatment even of the beast not only of their brethren, but of their enemy (<reference osisRef="Deut.22.4">De 22:4</reference>; <reference osisRef="Exod.23.4">Ex 23:4</reference>, <reference osisRef="Exod.23.5">5</reference>; compare <reference osisRef="Isa.58.7">Is 58:7</reference>).

31-32. came down a... priest... and a Levite-- Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple duties, but they had not learnt what that meaneth, 'I will have mercy and not sacrifice' [Trench]. saw him-- It was not inadvertently that he acted. came and looked-- a further aggravation. passed by-- although the law expressly required the opposite treatment even of the beast not only of their brethren, but of their enemy (De 22:4; Ex 23:4, 5; compare Is 58:7).


<hi type="bold">33. Samaritan--</hi>one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (<reference osisRef="John.8.48">Joh 8:48</reference>; see on <reference osisRef="Luke.17.18">Lu 17:18</reference>).

<hi type="bold">had compassion--</hi>His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [Gregory The Great, in Trench]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [Trench]. Nor did he say, He's a Jew, who would have had no dealings with me (<reference osisRef="John.4.9">Joh 4:9</reference>), and why should I with him?

33. Samaritan-- one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Joh 8:48; see on Lu 17:18). had compassion-- His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [Gregory The Great, in Trench]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [Trench]. Nor did he say, He's a Jew, who would have had no dealings with me (Joh 4:9), and why should I with him?


<hi type="bold">34. oil and wine--</hi>the remedies used in such cases all over the East (<reference osisRef="Isa.1.6">Is 1:6</reference>), and elsewhere; the wine to cleanse the wounds, the oil to assuage their smartings.

<hi type="bold">on his own beast--</hi>himself going on foot.

34. oil and wine-- the remedies used in such cases all over the East (Is 1:6), and elsewhere; the wine to cleanse the wounds, the oil to assuage their smartings. on his own beast-- himself going on foot.


<hi type="bold">35. two pence--</hi>equal to two day's wages of a laborer, and enough for several days' support.

35. two pence-- equal to two day's wages of a laborer, and enough for several days' support.


<hi type="bold">36. Which ... was neighbour?--</hi>a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like--not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"--that would have sounded heterodox, heretical--but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.

36. Which... was neighbour?-- a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like--not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"--that would have sounded heterodox, heretical--but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.


<hi type="bold">37. Go, &c.--</hi>O exquisite, matchless teaching! What new fountains of charity has not this opened up in the human spirit--rivers in the wilderness, streams in the desert! What noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours with His incomparable love--first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity which He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbor?" The priests and Levites had not strengthened the diseased, nor bound up the broken (<reference osisRef="Ezek.34.4">Eze 34:4</reference>), while He bound up the brokenhearted (<reference osisRef="Isa.61.1">Is 61:1</reference>), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw through the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough) [Trench]. Exclaims Gregory Nazianzen (in the fourth century), "He hungered, but He fed thousands; He was weary, but He is the Rest of the weary; He is saluted 'Samaritan' and 'Demoniac,' but He saves him that went down from Jerusalem and fell among thieves," &c.

37. Go, &c.-- O exquisite, matchless teaching! What new fountains of charity has not this opened up in the human spirit--rivers in the wilderness, streams in the desert! What noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours with His incomparable love--first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity which He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbor?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Eze 34:4), while He bound up the brokenhearted (Is 61:1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw through the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough) [Trench]. Exclaims Gregory Nazianzen (in the fourth century), "He hungered, but He fed thousands; He was weary, but He is the Rest of the weary; He is saluted 'Samaritan' and 'Demoniac,' but He saves him that went down from Jerusalem and fell among thieves," &c.


<title type="x-s3"><reference osisRef="Luke.10.38-Luke.10.42">Lu 10:38-42</reference>. Martha and Mary.</title>

<hi type="bold">38. certain village--</hi>Bethany (<reference osisRef="John.11.1">Joh 11:1</reference>), which Luke so speaks of, having no farther occasion to notice it.

<hi type="bold">received him ... her house--</hi>The house belonged to her, and she appears throughout to be the older sister.

Lu 10:38-42. Martha and Mary. 38. certain village-- Bethany (Joh 11:1), which Luke so speaks of, having no farther occasion to notice it. received him... her house-- The house belonged to her, and she appears throughout to be the older sister.


<hi type="bold">39. which also--</hi>"who for her part," in contrast with Martha.

<hi type="bold">sat--</hi>"seated herself." From the custom of sitting beneath an instructor, the phrase "sitting at one's feet" came to mean being a disciple of any one (<reference osisRef="Acts.22.3">Ac 22:3</reference>).

<hi type="bold">heard--</hi>rather, "kept listening" to His word.

39. which also-- "who for her part," in contrast with Martha. sat-- "seated herself." From the custom of sitting beneath an instructor, the phrase "sitting at one's feet" came to mean being a disciple of any one (Ac 22:3). heard-- rather, "kept listening" to His word.


<hi type="bold">40. cumbered--</hi>"distracted."

<hi type="bold">came to him--</hi>"presented herself before Him," as from another apartment, in which her sister had "left her to serve (or make preparation) alone."

<hi type="bold">carest thou not ... my sister, &c.--</hi>"Lord, here am I with everything to do, and this sister of mine will not lay a hand to anything; thus I miss something from Thy lips, and Thou from our hands."

<hi type="bold">bid her, &c.--</hi>She presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed if she had tried.

40. cumbered-- "distracted." came to him-- "presented herself before Him," as from another apartment, in which her sister had "left her to serve (or make preparation) alone." carest thou not... my sister, &c.-- "Lord, here am I with everything to do, and this sister of mine will not lay a hand to anything; thus I miss something from Thy lips, and Thou from our hands." bid her, &c.-- She presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed if she had tried.


<hi type="bold">41. Martha, Martha--</hi>emphatically redoubling upon the name.

<hi type="bold">careful and cumbered--</hi>the one word expressing the inward worrying anxiety that her preparations should be worthy of her Lord; the other, the outward bustle of those preparations.

<hi type="bold">many things--</hi>"much service" (<reference osisRef="Luke.10.40">Lu 10:40</reference>); too elaborate preparation, which so engrossed her attention that she missed her Lord's teaching.

41. Martha, Martha-- emphatically redoubling upon the name. careful and cumbered-- the one word expressing the inward worrying anxiety that her preparations should be worthy of her Lord; the other, the outward bustle of those preparations. many things-- "much service" (Lu 10:40); too elaborate preparation, which so engrossed her attention that she missed her Lord's teaching.


<hi type="bold">42. one thing, &c.--</hi>The idea of "Short work and little of it suffices for Me" is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present life and of that life itself, compared with another.

<hi type="bold">chosen the good part--</hi>not in the general sense of Moses' choice (<reference osisRef="Heb.11.25">He 11:25</reference>), and Joshua's (<reference osisRef="Josh.24.15">Jos 24:15</reference>), and David's (<reference osisRef="Ps.119.30">Psa 119:30</reference>); that is, of good in opposition to bad; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows.

<hi type="bold">not be taken away--</hi>Martha's choice would be taken from her, for her services would die with her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed in the higher, the other in the lower of two ways of honoring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other. <chapter eID="Luke.10"/>

42. one thing, &c.-- The idea of "Short work and little of it suffices for Me" is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present life and of that life itself, compared with another. chosen the good part-- not in the general sense of Moses' choice (He 11:25), and Joshua's (Jos 24:15), and David's (Psa 119:30); that is, of good in opposition to bad; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows. not be taken away-- Martha's choice would be taken from her, for her services would die with her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed in the higher, the other in the lower of two ways of honoring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other.


<title type="x-s2">CHAPTER 11</title> <title type="x-s3"><reference osisRef="Luke.11.1-Luke.11.13">Lu 11:1-13</reference>. The Disciples Taught to Pray.</title>

<hi type="bold">1. one, &c.--</hi>struck with either the matter or the manner of our Lord's prayers.

<hi type="bold">as John, &c.--</hi>From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."

CHAPTER 11 Lu 11:1-13. The Disciples Taught to Pray. 1. one, &c.-- struck with either the matter or the manner of our Lord's prayers. as John, &c.-- From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."


2-4. (See on <reference osisRef="Matt.6.9-Matt.6.13">Mt 6:9-13</reference>).

2-4. (See on Mt 6:9-13).


<hi type="bold">5-8. at midnight ... for a friend is come--</hi>The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.

5-8. at midnight... for a friend is come-- The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.


9-13. (See on <reference osisRef="Matt.7.7-Matt.7.11">Mt 7:7-11</reference>.)

9-13. (See on Mt 7:7-11.)


<hi type="bold">14. dumb--</hi>blind also (<reference osisRef="Matt.12.22">Mt 12:22</reference>).

14. dumb-- blind also (Mt 12:22).


<hi type="bold">20. the finger of God--</hi>"the Spirit of God" (<reference osisRef="Matt.12.28">Mt 12:28</reference>); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.

20. the finger of God-- "the Spirit of God" (Mt 12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.


<hi type="bold">21-22. strong man--</hi>meaning Satan.

<hi type="bold">armed--</hi>pointing to all the subtle and varied methods by which he wields his dark power over men.

<hi type="bold">keepeth--</hi>"guardeth."

<hi type="bold">his palace--</hi>man whether viewed more largely or in individual souls--how significant of what men are to Satan!

<hi type="bold">in peace--</hi>undisturbed, secure in his possession.

21-22. strong man-- meaning Satan. armed-- pointing to all the subtle and varied methods by which he wields his dark power over men. keepeth-- "guardeth." his palace-- man whether viewed more largely or in individual souls--how significant of what men are to Satan! in peace-- undisturbed, secure in his possession.


<hi type="bold">23. gathereth ... scattereth--</hi>referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.

23. gathereth... scattereth-- referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.


<hi type="bold">27-28. as he spake these things, a ... woman of the company--</hi>of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (<reference osisRef="Luke.1.28">Lu 1:28</reference>, 42); and our Lord is far from condemning it. He only holds up--as "blessed rather"--the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on <reference osisRef="Matt.12.49">Mt 12:49</reference>, <reference osisRef="Matt.12.50">50</reference>.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on <reference osisRef="Matt.12.43">Mt 12:43</reference>.)

27-28. as he spake these things, a... woman of the company-- of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Lu 1:28, 42); and our Lord is far from condemning it. He only holds up--as "blessed rather"--the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on Mt 12:49, 50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on Mt 12:43.)


29-32. (See on <reference osisRef="Matt.12.39-Matt.12.42">Mt 12:39-42</reference>.)

29-32. (See on Mt 12:39-42.)


33-36. (See on <reference osisRef="Matt.5.14-Matt.5.16">Mt 5:14-16</reference>; <reference osisRef="Matt.6.22">Mt 6:22</reference>, <reference osisRef="Matt.6.23">23</reference>.) But <reference osisRef="Luke.11.36">Lu 11:36</reference> here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.

33-36. (See on Mt 5:14-16; Mt 6:22, 23.) But Lu 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.


<title type="x-s3"><reference osisRef="Luke.11.37-Luke.11.54">Lu 11:37-54</reference>. Denunciation of the Pharisees.</title>

<hi type="bold">38. marvelled, &c.--</hi>(See <reference osisRef="Mark.7.2-Mark.7.4">Mr 7:2-4</reference>).

Lu 11:37-54. Denunciation of the Pharisees. 38. marvelled, &c.-- (See Mr 7:2-4).


<hi type="bold">39-41. cup and platter--</hi>remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.

<hi type="bold">ravening--</hi>rapacity.

39-41. cup and platter-- remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life. ravening-- rapacity.


<hi type="bold">42. mint ... rue, &c.--</hi>rounding on <reference osisRef="Lev.27.30">Le 27:30</reference>, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.

<hi type="bold">judgment and the love of God--</hi>in <reference osisRef="Matt.23.25">Mt 23:25</reference>, "judgment, mercy, and faith." The reference is to <reference osisRef="Mic.6.6-Mic.6.8">Mi 6:6-8</reference>, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on <reference osisRef="Mark.12.29">Mr 12:29</reference>; <reference osisRef="Mark.12.32">Mr 12:32</reference>, <reference osisRef="Mark.12.33">33</reference>). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.

<hi type="bold">these ought ye, &c.--</hi>There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."

42. mint... rue, &c.-- rounding on Le 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of. judgment and the love of God-- in Mt 23:25, "judgment, mercy, and faith." The reference is to Mi 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mr 12:29; Mr 12:32, 33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites. these ought ye, &c.-- There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."


<hi type="bold">43. uppermost seats--</hi>(See on <reference osisRef="Luke.14.7-Luke.14.11">Lu 14:7-11</reference>).

<hi type="bold">greetings--</hi>(See on <reference osisRef="Matt.23.7-Matt.23.10">Mt 23:7-10</reference>).

43. uppermost seats-- (See on Lu 14:7-11). greetings-- (See on Mt 23:7-10).


<hi type="bold">44. appear not, &c.--</hi>As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See <reference osisRef="Ps.5.9">Psa 5:9</reference>; <reference osisRef="Rom.3.13">Ro 3:13</reference>; a different illustration from <reference osisRef="Matt.23.27">Mt 23:27</reference>).

44. appear not, &c.-- As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See Psa 5:9; Ro 3:13; a different illustration from Mt 23:27).


<hi type="bold">46. burdens grievous, &c.--</hi>referring not so much to the irksomeness of the legal rites (though they were irksome, <reference osisRef="Acts.15.10">Ac 15:10</reference>), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.

46. burdens grievous, &c.-- referring not so much to the irksomeness of the legal rites (though they were irksome, Ac 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.


<hi type="bold">47-48. ye build, &c.--</hi>Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (<reference osisRef="Matt.23.29">Mt 23:29</reference>, <reference osisRef="Matt.23.30">30</reference>); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.

47-48. ye build, &c.-- Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (Mt 23:29, 30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.


<hi type="bold">49-51. said the wisdom, &c.--</hi>a remarkable variation of the words in <reference osisRef="Matt.23.34">Mt 23:34</reference>, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?

49-51. said the wisdom, &c.-- a remarkable variation of the words in Mt 23:34, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?


<hi type="bold">52. key of knowledge--</hi>not the key to open knowledge, but knowledge, the only key to open heaven. In <reference osisRef="Matt.23.13">Mt 23:13</reference>, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (<reference osisRef="John.17.3">Joh 17:3</reference>); but this they took away from the people, substituting for it their wretched traditions.

52. key of knowledge-- not the key to open knowledge, but knowledge, the only key to open heaven. In Mt 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Joh 17:3); but this they took away from the people, substituting for it their wretched traditions.


<hi type="bold">53-54. Exceedingly vivid and affecting. They were stung to the quick--</hi>and can we wonder?--yet had not materials for the charge they were preparing against Him.

<hi type="bold">provoke him, &c.--</hi>"to harass Him with questions." <chapter eID="Luke.11"/>

53-54. Exceedingly vivid and affecting. They were stung to the quick-- and can we wonder?--yet had not materials for the charge they were preparing against Him. provoke him, &c.-- "to harass Him with questions."


<title type="x-s2">CHAPTER 12</title> <title type="x-s3"><reference osisRef="Luke.12.1-Luke.12.12">Lu 12:1-12</reference>. Warning against Hypocrisy.</title>

<hi type="bold">1-3. meantime--</hi>in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts.

<hi type="bold">his disciples first of all--</hi>afterwards to "the multitudes" (<reference osisRef="Luke.12.54">Lu 12:54</reference>).

<hi type="bold">covered--</hi>from the view.

CHAPTER 12 Lu 12:1-12. Warning against Hypocrisy. 1-3. meantime-- in close connection, probably, with the foregoing scene. Our Lord had been speaking out more plainly than ever before, as matters were coming to a head between Him and His enemies, and this seems to have suggested to His own mind the warning here. He had just Himself illustriously exemplified His own precepts. his disciples first of all-- afterwards to "the multitudes" (Lu 12:54). covered-- from the view.


<hi type="bold">4-5. I say, &c.--</hi>You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.

4-5. I say, &c.-- You will say, That may cost us our life. Be it so; but, "My friends, there their power ends." He calls them "my friends" here, not in any loose sense, but, as we think, from the feeling He then had that in this "killing of the body" He and they were going to be affectingly one with each other.


<hi type="bold">6-7. five ... for two farthings--</hi>In <reference osisRef="Matt.10.29">Mt 10:29</reference> it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they.

<hi type="bold">than many sparrows--</hi>not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.

6-7. five... for two farthings-- In Mt 10:29 it is "two for one farthing"; so if one took two farthings' worth, he got one in addition--of such small value were they. than many sparrows-- not "than millions of sparrows"; the charm and power of our Lord's teaching is very much in this simplicity.


<hi type="bold">8-9. confess ... deny--</hi>The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on <reference osisRef="Luke.9.26">Lu 9:26</reference>.

8-9. confess... deny-- The point lies in doing it "before men," because one has to do it "despising the shame." But when done, the Lord holds Himself bound to repay it in kind by confessing such "before the angels of God." For the rest, see on Lu 9:26.


<hi type="bold">10. Son of man ... Holy Ghost--</hi>(See on <reference osisRef="Matt.12.31">Mt 12:31</reference>, <reference osisRef="Matt.12.32">32</reference>).

10. Son of man... Holy Ghost-- (See on Mt 12:31, 32).


<title type="x-s3"><reference osisRef="Luke.12.13-Luke.12.53">Lu 12:13-53</reference>. Covetousness--Watchfulness--Superiority to Earthly Ties.</title>

<hi type="bold">13. Master, &c.--</hi>that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.

Lu 12:13-53. Covetousness--Watchfulness--Superiority to Earthly Ties. 13. Master, &c.-- that is, "Great Preacher of righteousness, help; there is need of Thee in this rapacious world; here am I the victim of injustice, and that from my own brother, who withholds from me my rightful share of the inheritance that has fallen to us." In this most inopportune intrusion upon the solemnities of our Lord's teaching, there is a mixture of the absurd and the irreverent, the one, however, occasioning the other. The man had not the least idea that his case was not of as urgent a nature, and as worthy the attention of our Lord, as anything else He could deal with.


<hi type="bold">14. Man, &c.--</hi>Contrast this style of address with "my friends," (<reference osisRef="Luke.12.4">Lu 12:4</reference>).

<hi type="bold">who, &c.--</hi>a question literally repudiating the office which Moses assumed (<reference osisRef="Exod.2.14">Ex 2:14</reference>). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.

14. Man, &c.-- Contrast this style of address with "my friends," (Lu 12:4). who, &c.-- a question literally repudiating the office which Moses assumed (Ex 2:14). The influence of religious teachers in the external relations of life has ever been immense, when only the INDIRECT effect of their teaching; but whenever they intermeddle DIRECTLY with secular and political matters, the spell of that influence is broken.


<hi type="bold">15. unto them--</hi>the multitude around Him (<reference osisRef="Luke.12.1">Lu 12:1</reference>).

<hi type="bold">of covetousness--</hi>The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil.

<hi type="bold">a man's life, &c.--</hi>a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.

15. unto them-- the multitude around Him (Lu 12:1). of covetousness-- The best copies have "all," that is, "every kind of covetousness"; because as this was one of the more plausible forms of it, so He would strike at once at the root of the evil. a man's life, &c.-- a singularly weighty maxim, and not less so because its meaning and its truth are equally evident.


<hi type="bold">16-19. a certain rich man, &c.--</hi>Why is this man called a "fool?" (<reference osisRef="Luke.12.20">Lu 12:20</reference>) (<reference osisRef="1Cor.12.1">1</reference>) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.

16-19. a certain rich man, &c.-- Why is this man called a "fool?" (Lu 12:20) (1) Because he deemed a life of secure and abundant earthly enjoyment the summit of human felicity. (2) Because, possessing the means of this, through prosperity in his calling, he flattered himself that he had a long lease of such enjoyment, and nothing to do but give himself up to it. Nothing else is laid to his charge.


<hi type="bold">20-21. this night, &c.--</hi>This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c.

<hi type="bold">whose shall those things be, &c.--</hi>Compare <reference osisRef="Ps.39.6">Psa 39:6</reference>, "He heapeth up riches and knoweth not who shall gather them."

20-21. this night, &c.-- This sudden cutting short of his career is designed to express not only the folly of building securely upon the future, but of throwing one's whole soul into what may at any moment be gone. "Thy soul shall be required of thee" is put in opposition to his own treatment of it, "I will say to my soul, Soul," &c. whose shall those things be, &c.-- Compare Psa 39:6, "He heapeth up riches and knoweth not who shall gather them."


22-31. (See on <reference osisRef="Matt.6.25-Matt.6.33">Mt 6:25-33</reference>).

22-31. (See on Mt 6:25-33).


<hi type="bold">32. little flock, &c.--</hi>How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" (<reference osisRef="Luke.12.31">Lu 12:31</reference> [Bengel]). Well might He say, "Fear not!"

32. little flock, &c.-- How sublime and touching a contrast between this tender and pitying appellation, "Little flock" (in the original a double diminutive, which in German can be expressed, but not in English)--and the "good pleasure" of the Father to give them the Kingdom; the one recalling the insignificance and helplessness of that then literal handful of disciples, the other holding up to their view the eternal love that encircled them, the everlasting arms that were underneath them, and the high inheritance awaiting them!--"the kingdom"; grand word; then why not "bread" (Lu 12:31 [Bengel]). Well might He say, "Fear not!"


<hi type="bold">33-34. Sell, &c.--</hi>This is but a more vivid expression of <reference osisRef="Matt.6.19-Matt.6.21">Mt 6:19-21</reference> (see on <reference osisRef="Matt.6.19-Matt.6.21">Mt 6:19-21</reference>).

33-34. Sell, &c.-- This is but a more vivid expression of Mt 6:19-21 (see on Mt 6:19-21).


<hi type="bold">35-40. loins ... girded--</hi>to fasten up the long outer garment, always done before travel and work (<reference osisRef="2Kgs.4.29">2Ki 4:29</reference>; <reference osisRef="Acts.12.8">Ac 12:8</reference>). The meaning is, Be in readiness.

<hi type="bold">lights, &c.--</hi>(See on <reference osisRef="Matt.25.1">Mt 25:1</reference>).

35-40. loins... girded-- to fasten up the long outer garment, always done before travel and work (2Ki 4:29; Ac 12:8). The meaning is, Be in readiness. lights, &c.-- (See on Mt 25:1).


<hi type="bold">41-48. unto us or even to all?--</hi>us the Twelve, or all this vast audience?

41-48. unto us or even to all?-- us the Twelve, or all this vast audience?


<hi type="bold">49-53. to send--</hi>cast.

<hi type="bold">fire--</hi>"the higher spiritual element of life which Jesus came to introduce into this earth (compare <reference osisRef="Matt.3.11">Mt 3:11</reference>), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [Olshausen: so Calvin, Stier, Alford, &c.].

<hi type="bold">what will I, &c.--</hi>an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield].

49-53. to send-- cast. fire-- "the higher spiritual element of life which Jesus came to introduce into this earth (compare Mt 3:11), with reference to its mighty effects in quickening all that is akin to it and destroying all that is opposed. To cause this element of life to take up its abode on earth, and wholly to pervade human hearts with its warmth, was the lofty destiny of the Redeemer" [Olshausen: so Calvin, Stier, Alford, &c.]. what will I, &c.-- an obscure expression, uttered under deep and half-smothered emotion. In its general import all are agreed; but the nearest to the precise meaning seems to be, "And what should I have to desire if it were once already kindled?" [Bengel and Bloomfield].


<title type="x-s3"><reference osisRef="Luke.12.54-Luke.12.59">Lu 12:54-59</reference>. Not Discerning the Signs of the Time.</title>

<hi type="bold">54. to the people--</hi>"the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on <reference osisRef="Matt.16.2">Mt 16:2</reference>, <reference osisRef="Matt.16.3">3</reference>).

Lu 12:54-59. Not Discerning the Signs of the Time. 54. to the people-- "the multitude," a word of special warning to the thoughtless crowd, before dismissing them. (See on Mt 16:2, 3).


<hi type="bold">56. how ... not discern, &c.--</hi>unable to perceive what a critical period that was for the Jewish Church.

56. how... not discern, &c.-- unable to perceive what a critical period that was for the Jewish Church.


<hi type="bold">57. why even of yourselves, &c.--</hi>They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.

57. why even of yourselves, &c.-- They might say, To do this requires more knowledge of Scripture and providence than we possess; but He sends them to their own conscience, as enough to show them who He was, and win them to immediate discipleship.


<hi type="bold">58. When thou goest, &c.--</hi>(See on <reference osisRef="Matt.5.25">Mt 5:25</reference>, <reference osisRef="Matt.5.26">26</reference>). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words. <chapter eID="Luke.12"/>

58. When thou goest, &c.-- (See on Mt 5:25, 26). The urgency of the case with them, and the necessity, for their own safety, of immediate decision, was the object of these striking words.