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Ten lepers]


[cured, 14 And when he saw them, he said 15 And one of them, when he saw unto them, Go shew yourselves unto that he was healed, turned back, and the Priests. And it came to pass, that, with a loud voice glorified God, as they went, they were cleansed.

16 And fell down on his face at his


EXPOSITION—Chap. XVI. Continued. life; but his soul entering the eterual The rich man-once so called-finding world, and no kind angel being in waiting he can obtain no mercy for himself, thinks to conduct him to the skies, his sins and of five younger brethren in his father's follies sunk him into "hell,” the recep- house, with whom he, as the elder brother, tacle of sinners in another life. There he had been in the habit of carousing; and "lifted up his eyes” to heaven, who sel- who having shown the same love of dom or never had lifted them up before, dissipation, and the same neglect of moral either in praise or prayer. But be was and religious duties, he had every reason now in torment. He saw Abraham, of to fear they might come to the same place whom he had doubtless often heard with of torment. Some speculating divines, apathy, or perhaps scepticism; but, alas ! supposing that it must be impossible for a it was afar off, and Lazarus, the beggar, lost spirit to feel any sympathy or affecwas in his bosom.

tion, conclude that he must have acted Behold, he prayelh—but, perhaps, never solely from the apprehension of their inhaving addressed a prayer to God, he dare creasing his own misery by their presence. not presume to raise his thoughts so bigh: Of this we are not quite certain; but we besides, he saw Abraham, and a sensible are fully sensible that sinners who have object before his eyes was calculated (as united in crime, meeting together in a many argue) to assist the servour of his state of punishment, may mutually aggradevotions. He saw Lazarus also in his vate each other's sufferings. bosum, and the gratitude with which the But what shall we say of his request to beggar bad formerly received the crumbs send Lazarus to his father's house? It sent from the rich mau's table, might in- was made, undoubtedly, under the idea duce bim to think he would readily engage that the testimony of a departed spirit, or in any act of kindness on his behálf. His a re-animated body from the grave, would request also was small; it was not to re- afford evidence incontrovertible of the turn to earth, much less to be raised to realities of an eternal world, and at the heaveu ; but merely for a slight alleviation same time make an irresistible impression of his paio, “a drop of water to cool bis on the mind. But this cloes not appear to tongue :" and such, perhaps, he had some- be founded in a correct knowledge of times ordered to be given to Lazarus with human nature. No miracles except mirahis broken meat, when lying at his gate. cles of grace (so to speak) can reach the But, alas ! “ the door was shut," "a heart. We read of many angelical appear. great gulf is fixed," which cannot be re- ances under the Old Testament, but very passed. The present life is the day of few of them were to wicked men; indeed, grace; and, at its termination, God's the only one we recollect, that to Balaam, i mercies are clean gone for ever.

left him as vile a hypocrite as it found him Abp: Tillotson has remarked that this is Nor have we any instance of persons being the only instance recorded in Scripture of converted either lsy apparitions or by thi praying to a departed saint, and the ap- resurrection of the dead, farther thau thei plication was totally in vain : whatever being convinced thereby of our Saviour knowledge the blessed and the miserable mission. Even some of the Jews wh might have of each others situation, they saw Lazarus after his resurrection, woul could have no intercourse. No miserable fain have put him to death again. (Joh prisoner can escape his dungeon, vor can xii. 10.) So true is it, that if men "re any compassionate spirit among the blessed gard not Moses and the Prophets, neithe stoop to his relief.

will they be persuaded though one ros The nature of future punishment is a from the deadl.” subject so full of terror that no good man It has indeed been maintained by a ma can speculate thereon with pleasure : the of great literary rauk (Bp. Warburton only use to be made of this awful doctrine that Moses nowhere asserts “a futu is in the way of warning to ourselves or state of rewards and punishments;" y others, as a fiery beacon to guard us from our Lord has shown that his language n the entrance to the bottomless pit.

cessarily implies it. (See our Exposition

Matt. xxii. 15-46): and in the Psalms a “ Tremble, my soul, and kiss the Son; Prophets we have many decisive passag “ Sinners obey the Saviour's call; “Else your damnation bastens on,

to that effect, some of which we ha " And hell gapes wide to meet your fall!” noticed as we have passed through thi

Walls. (See Note on v. 39). "But the Epistle to 1

but one only)

(thankful. feet, giving him thanks: and he was go thy way: thy faith hath made thee a Samaritan.

whole. (M) 17 And Jesus answering said, Were there not ten cleansed ? but where are [Omit, and pass to Chap. xviii.] the nine?

20 And when he was demanded of the 18 There are not found that re- Pharisees, when the kingdom of God should turned to give glory to God, save this

Save this come, he answered them and said, The

kingdom of God cometh not with observastranger.

tion: 21 Neither shall they say, Lo 19 And he said unto him, Arise, here ! or, lo there! for, behold, the king

EXPOSITION. Hebrews afforıls the most decisive refu- ment throughout ? “ Ye are not your tation of this dangerous hypothesis, and own : for ye are bought with a price; shows that both Patriarchs and Prophets, therefore glorify God in your body, and in lived and died in the faith of a resurrection your spirit, which are God's.” (1 Cor, vi. to eternal life. (Heb. xi. 13, &c.)

19, 20.)

In our Lord's journey through Samaria, CHAP. XVII.

in his way to Jerusalem (as mentioned ch.

ix. 51,52), on entering into a village he was (M) Ver. 7-19. Against human merit: met by ten lepers, who, being obliged to ten lepers healed, one only of whom turned live separately without the limits, stood back to give thanks.-Of all the errors of afar off and implored his mercy,_'s Jesus, anti-Christianity, there is no one so oppo- Master, have mercy on us !" When he site to the spirit and temper of Christ, saw them, and the condition in which they nor so dangerous in its nature and ten- were, he directed them, as on other occadency, as the doctrine of human merit. sions, to go and show themselves to the Instead of leading to humility, the great priests serving in the temple, and on the Christian grace, it fosters pride ; it even way they were all healed; but one only leads mensinful men-to assume airs of returned to glorify God, and thank the consequence in the sight of God; and yet Saviour, and this one, to the disgrace of how natural this is to the human mind, we the Jewish character, was a Samaritan, see in the example of the apostle Peter, " an alien from the Commonwealth of Matt. xix. 27 : "We have forsaken all, Israel.” and followed thee; what shall we have “ These lepers (says Bp. Hall) obeyed, therefore ?" True, they had left their fish and went (as directed, to the priests]. As ing-smacks and their sets ; but what could they went they were healed.' Ló! had Cesar have said more if he had left his they stood still they had remained lepers ; throne? To humble this consequence in now they went, they are whole. What the disciples, our Lord teaches them that haste the blessing makes to overtake their they are nothing superior to the humblest obedience! This walk was required by class of domestic servants, even slaves, the very law, if they should have found who, on coming from their field labour, themselves healed. . . . . . The horror of are required first to wait upon their master the disease adds to the grace of the cure ; before they are allowed to eat or drink and that is so much more gracious as the themselves; and after all they could claim task is easier : it shall cost them but a no thanks, as they had done no more than walk. It is the bounty of that God whom was their duty; and being their master's we serve, to reward our worthless endeaproperty, were considered no more enti vours with infinite requitals. He would tied to his thanks than were his domestic not have any proportion between our acts cattle. This may seem degrading ; but is and his remunerations." (Contem. bk, iv. not this the doctrine of the New Testa- Con. 10.)

NOTES. Ver. 18. Save this stranger.-Camp. “This alien.” with observation-Camp.“ Parade.” The meaning So the Jews considered the Samaritans from the is agreed to be, “ Not with circumstances of outtime of the captivity.

ward show and splendor. Ver. 20. When the Kingdom of God should come ? Ver. 21-23. Lo here! or Lo there!-See Matt. When, or on what occasion, this question was pro xxiv.23.-Is within you-Marg. and Doddr.“ Among posed, is not mentioned; but many of the following you.” So Beza, Raphelius, &c.; and he adds, “Our Tergarks correspond with our Lord's discourse in Lord could not say the kingdom of God was in the Matt. xxiv., as will be seen by the following re Pharisees. Camp. however, contends, that neither ferences. By " the kingdom of God” is undoubt in the Classics, the Ixx., or the N. T., is the Greek edly meant the reign of the Messiah.-Cometh not (entos) used for among. If we might presume to spg,

The parable of ]


[the unjust judge. dom of God is within you. 22 And he 2 Saying, There was in a city a said unto

the disciples, The days will come, judge, which feared not God, neither of the Son of mari, and ye shall

not see it. regarded man: 23 And they shall say to you, See here; 3 And there was a widow in that or, see there : go not after them, nor fol- city; and she came unto him, saying, low them. 24 For as the lightning, Avenge me of mine adversary. that lighteneth out of the one part under heaven, shineth unto the other part under

4 And he would not for a while : heaven; so shall also the Son of man be in but afterward he said within himself, his day. 25 But first must he suffer Though I fear not God, nor regard man; many things, and be rejected of this gene

5 Yet because this widow

troubleth ration. 26 And as it was in the days of Noe, so shall it be also in the days of the me, I will avenge her, lest by her conSon of man. 27 They did eat, they tinual coming she weary me. drank, they married wives, they were given 6 And the Lord said, Hear what in marriage, until the day that Noe entered the unjust judge saith. into the ark, and the flood came, and destroyed them all. 28 Likewise also as

7 And shall not God avenge his it was in the days of Lot; they did eat, qwn elect, which cry day and night they drank, they bought, they sold, they unto him, though he bear long with planted, they builded ; 29 But the same them? day that Lot went out of Sodom it rained fire and brimstone from heaven, and de

8 I tell you that be will avenge stroyed them all. 30 Even thus shall it them speedily. Nevertheless when be in the day when the Son of mau is re- the Son of man cometh, shall he find vealed. 31 In that day, he which shall faith on the earth? be upon the housetop, and his stuff in the house, let hiin not come down to take it

9 And he spake this parable unto away and he that is in the field, let him certain which trusted in themselves likewise not return back. 32 Remem- that they were righteous, and despised ber Lot's wife. 33 Whosoever sball others : seek to save his life shall lose it; aud whosoever shall lose his life shall

10 Two men went up into the tem

preserve it. 34 I tell you, in that night there ple to pray; the one a Pharisee, and shall be two men in one bed; the one shall the other a Publican. be taken, and the other shall be left. 11 The Pharisee stood and prayed 35 Two women shall be grinding together; the one shall be taken, and the other left. that I am not as other men are, ex

thus with himself, God, I thank thee, 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And tortioners, unjust, adulterers, or even they answered and said unto him, Where, as this Publican. Lord ? And he said unto them, Wheresoever the body is, thither will the eagles tithes of all that I possess.

12 I fast twice in the week, I give be gathered together.

13 And the Publican, standing afar CHAP. XVIII.

off, would not lift up so much as his AN ND he spake a parable unto them eyes unto heaven, but smote upon his

to this end, that men ought al- breast, saying, God be merciful to me ways to pray, and not to faint;

a sinner.

NOTES. gest another rendering, it should be,“ in the midst Ver. 35. Two women.-Our Margin says, “ Thi of you;" meaning himself and disciples, the consti- verse is wanting in most Greek copies," True; bu tuents of that kingdom : but see Camp.'s long Note. comp. Matt. xxiv. 40.

Ver. 22. The days will come.-See Matt. ix. 15. Ver. 37. Thither will the eagles.-Comp. Matt Ver. 24. As the lightning, &c.—See Matt. xxiv. 27. xxiv. 28.

Ver. 25. But first must he suffer.-Comp. chap. ix. 22.

CHAP. XVIII. Ver. 3. Avenge me.- Doddr.“D Ver. 26, 27. As ... in the days of Noe (or Noah). me justice;", who adde, " this is the undoubted in Comp. Matt. xxiv. 37, 38.

port of the phrase." Ver. 28. In the days of Lot.-See Gen. xix.

Ver. 5. Lest ...... she weary me.-The origin Ver. 31. In that day.-See Matt. xxiv. 17, & Note. term (by its derivation) implies, as Doddr. remark

Ver. 32. Remember Lot's wife-i. e. her destruc. a blow which stuns a person, and knocks the tion, through lingering, Gen. xix. 26.

down; i. e. ' lest sbe beats me down by her impo! Ver, 33. Whosoever shall seek, &c.-See Matt. tunity.' So Macknight.

Ver. 8. Speedily.- Camp. " Suddenly.” Ver. 34, 35. I tell you, &c.-Comp. Matt. xxiv. Ver. 9. That they were righteous.-Marg.“ 40, 41.-One taken, 1. e. by the enemy.

being righteous."

X. 39

The Pharisee]

(and publican. 14 I tell you, this man went down heard this, he was very sorrowful : for he to his house justified rather than the was very rich. 24 And when Jesus saw

that he was very sorrowful, he said, How other: for every one that exalteth him

harılly shall they that have riches enter into self shall be abased; and he that hum- the kingdom of God! 25 For it is easier bleth himself shall be exalted. (N) for a camel to go through a needle's eye,

than for a rich man to enter into the king

dom of God. 26 And they that heard [Omit, and pass to Chap. xix.] it said, Who then can be saved? 27 And 15 And they brought unto him also in- he said, The things which are impossible fants, that he would touch them : but when with men are possible with God. 28 Then his disciples saw it, they rebuked them Peter said, Lo, we have left all, and fol16 But Jesus called them unto him, and lowed thee. 29 And he said unto them, said, Suffer little children to come unto me, Verily I say unto you, There is no man and forbid them not: for of such is the tbat bath left house, or parents, or brekingdom of God. 17 Verily I say unto thren, or wife, or children, for the kingyou, Whosoever shall not receive the king. dom of God's sake, 30 Who shall not dom of God as a little child shall in no receive manifold more in this present time. wise enter therein. 18 And a certain and in the world to come life everlasting. ruler asked bim, saying, Good Master, 31 Then he took unto him the twelve, and wbat shall I do to inherit eternal life ? said unto them, Behold, we go up to Jeru19 And Jesus said unto him, Why callest salem, and all things that are written by thou me good ? none is good, save one, the prophets concerning the Son of man that is, God. . 20 Thou knowest the shall be accomplished. 32 For he shall commandments, Do not commit adultery, be delivered unto the Gentiles, and sball Do not kill, Do not steal, Do not bear be mocked, and sjiitefully entreated, and false wituess, Honour thy father and thy spitted on: 33' And they shall scourge mother. 21 And he said, All these have him, and put him to death and the third I kept from my youth up. 22 Now when day he shall rise again. 34 And they Jesus beard these things, he said unto him, understood none of these things : and this Yet lackest thou one thing. sell all that saying was hid from them, neither knew thou hast, and distribute unto the poor, they the things which were spoken. and thou shalt have treasure in heaven : 35 And it came to pass, that as he was and come, follow me. 23 And when he come nigb uuto Jericho, a certain blind


tained judgment, though he neither re. (N) Ver. 1-14. T'he parables of the garded her nor her cause. Now, says our unjust judge, and of the Pharisee and Lord, if this woman prevailed with such publican.-i'he object of these parables, a man, merely through importunity, how which appear to have been delivered in much more shall you prevail with the Alcontinuance of the preceding discourse, is mighty, who waiteth only to be gracious, stated to be that “men ougbt always to and deligbieth in avenging, that is, in pray, and not to faint ;" which certainly doing justice to the oppressed. Nor is does not mean that men should be always there any inconsistency in saying, that, employed in exercises of devotion, but that though God long bears with sinners, yet when they feel the want of any blessing will he avenge his people speedily, or rather from God, they ought never to give up suddenly ; for it is an old proverb, that praying for it (with proper submission to Justice has a leaden foot, but an iron the divine will) till they obtain it. And hand :" that is, it advances slowly, but it this duty is enforced by the example of a strikes suddenly. So it was with the Jews : poor widow, who applied to a judge or ma ibeir punishment was long delayed, but gistrate for justice between her and one struck them like a thunder-bolt when it who bad injured her; and who pressed came, and no one saw it coming ; for her cause upon the judge with so much they had no faith in the many warnings perseverance, that, in the issue, she ob- which our Lord gave them. This seems

NOTES. Ver. 14. This man went down-i.e. from the tem. &c.-The parallel to this is Matt. xx. 17-19. ple-justified, rather than the other.-Camp.“ more Ver. 35-43. A certain blind man.-Mattbew approved than the other."

mentions two blind men ; Mark x. 46, one only ; as Ver. 15 ---30. And they brought unto him, &c.--See also Luke here. The probable reason is given in the parallel passage, Matt. xix. 13-30.

our Notes on Mark. Ver. 15. That he would louch them.- Matthew Ver. 35. As he was come nigh.-See Note on says, " that he should put his hands on them and Mark X. 46. Doddr.“ As he was (yet) nigb. pray."

Grotius, which reconciles the three Evangelists. Ver. 31-35. Then he took unto him the twelve, See bis Note.

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of Zaccheus. man sat by the way side begging: 36 And 3 And he sought to see Jesus who hearing the multitude pass by, he asked what it meant. 37 And they told him,

he was; and could not for the press, that Jesus of Nazareth passeth by. 38 And because he was little of stature. he cried, saying, Jesus, thou Son of David, 4 And he ran before, and climbed have mercy on me. went before rebuked him, that he should he was to pass that way.

39 And they which up into a sycamore tree to see him : for hold his peace : but he cried so much the more, Thou Son of David, have mercy on

5 And when Jesus came to the 40 And Jesus stood, and com- place, he looked up, and saw him, and manded him to be brought unto him: and said unto him, Zaccheus, make haste

, when he was come near, he asked him, and come down; for to day I must 41 Saying, What wilt thou that I shall do abide at thy house. unto thee? And he said, Lord, that I may receive my sight. 42 And Jesus said 6 And he made haste, and came unto him, Receive thy sight : thy faith down, and received him joyfully. hath saved thee. 43 And immediately 7 And when they saw it, they all he received his sight, and followed bim, glorifying

God: and all the people, when murmured, saying, That he was gone they saw it, gave praise unto God.

to be guest with a man that is a

sinner. CHAP. XIX.

8 And Zaccheus AN ND Jesus entered and passed unto the Lord; Behold, Lord, the half through Jericho.

of my goods I give to the poor; and if 2 And, behold, there was a man I have taken any thing from any man named Zacchenis, which was the chief by false accusation, I restore him fouramong the Publicans, and he was rich. fold.

od, and said

EXPOSITION-Chap. XVIII. Continued. to be the import of his question, “When could be ostentatiously displayed), made the son of man cometh, shall be find faith no part of Pharisaic righteousness. (See upon the earth?"

ch. xi. 41, 42.) As to the spiritual intent The next parable represents the opposite of the divine law, as reaching to the secret characters of a haughty Pharisee and a imaginations of the heart; of this they appenitent publican, in order to reprove the pear to have had no idea, and consequently former, and to justify our Lord's attention no humbling sense of their own deprato the latter. The Pharisee stood by him. vity. self, careful to receive no contamination But we must glance at the character from any publican or sinuer that might here placed in contrast: the humble-the approach him. He began his prayer with dejected publican (or tax-collector), who, an affectation of piety, thanking God that conscious of his numerous violations of he was not like other men, and especially the divine commands, stands afar off, perthe publican which he saw before him ; haps upon the steps only of the temple, and he concluded with boasting of his ab- and, smiting his guilty breast, with downstinence and charity. The former part of cast eyes, and in a suppressed tone of his assertion is in direct opposition to the voice exclaims, “God be merciful to me, character given of this sect by our Lord, a sinner!" He who readeth the charac. Matt. xxiii. 14, and elsewhere; and, as for ters of men, not in their countenances, but his good deeds, they amounted to an osten. in their hearts, accepts the publican and tatious abstinence on Mondays and Thurs- condemns the Pharisee. days (their fast days), and a punctilious observance of paying tithes even in herbs :

“ The Lord their different language knows, but, this excepted, they included not one

" And different answers he bestows :

" The humble soul with grace he crowns, moral or religious duty. Love to God, and " And on the proud his anger frowns ! ” even charity to the poor (unless when it


NOTES. CHAP. XIX. Ver. 2. Crief among the Publicans, Ver. 8. By false accusation.- Doddr. “ wrong. -Zaccheus seems to have been what was called a fully.” Camp. “If in aught I have wronged promagister, or chief officer of the customs, who any man."-I restore him fourfold. See Exod. had the superintendance of the sub-receivers of xxii. l. ; 2 Sam. xii. 6. Salmasius adds, that taxes, who collected the tolls of harbonrs, bridges, Publicans convicted of oppression were, by &c. Orient. Lit. No. 1319.

the Roman law, compelled to restore fourfold. See Ver. 7. Gone to be a guest.-Camp, “Gone to be Doddr, entertained by."

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