THE 
 
 INTERNATIONAL REVISION COMMENTARY 
 
 ON THE 
 
 NEW TESTAMENT 
 
 Based upon the Revised Version of 1881 
 BY 
 
 ENGLISH AND AMERICAN SCHOLARS 
 
 AND MEMBERS OF THE REVISION COMMITTEE 
 
 ^^Tdited BY 
 PHILIP SCHAFF, D. D, LL.D. 
 
 Professor of Sacred Literature in the Union Theological Seminary of New York, 
 President of the American Committee on Revision. 
 
 m 
 
 Vol. III. 
 
 THE GOSPEL ACCORDING TO LUKE. 
 By Prof. M. B. RIDDLE. 
 
 NEW YORK 
 
 CHARLES SCRIBNER'S SONS 
 
 1882 
 
COPYRIGHT 1881, BY 
 
 CHARLES SCRIBNER S SONS 
 
 (All Eights Reserved.) 
 
THE 
 
 GOSPEL ACCORDING TO 
 
 LUKE 
 
 EXPLAINED BY 
 
 y 
 
 MATTHEW B. BIDDLE, D.D. 
 
 Professor of N. T. Exegesis in the Theological Seminary, at Hartford, Conn., 
 Member of the New Testament Company of American Revisers. 
 
 NEW YORK 
 CHARLES SCRIBNER'S SONS 
 
 1882 
 

 PREFACE. * I 
 
 
 
 In accordance with the plan announced in the preface of the 
 General Editor {Matthew, pp. v., vi.), the present volume includes 
 the notes on the Gospel according to Luke already published in 
 the 'Illustrated Popular Commentary.' These have, however, 
 been carefully revised, in order to adapt them to the Version of 
 1881. In the preparation of the larger volume, much use was 
 naturally made of the comments on the first two chapters of the 
 Gospel, contributed by Dr. Schaff to the work on Luke in the 
 American edition of Lange's Commentary. 
 
 But in order to make this volume an independent and com- 
 plete commentary, it was deemed best to add new matter on 
 those parallel passages passed over without comment in the 
 larger volume. This new material covers nearly one half of the 
 following pages. In preparing these additions, the more recent 
 works on this Gospel have been consulted, and special attention 
 has been directed to the changes of text accepted in the Revised 
 Version. An opportunity has been thus afforded for fuller recog- 
 nition of the peculiarities of this Evangelist. 
 
 A renewed comparison of the Synoptical Gospels has confirmed 
 the writer in his conviction of the independence of the three 
 narratives, and has made him feel more strongly the advantage 
 of studying each as an independent account. As a help to such 
 study, as well as to the understanding of the Gospel, now so 
 faithfully presented in the Revised Version, this volume has 
 been prepared. 
 
 M. B. Riddle. 
 
 Hosmkr Hall, Hartford, September, 1882. 
 
 i. 
 
INTRODUCTION. 
 
 § 1. The Author of the Gospel according to Luke. 
 
 Common consent and internal evidence sustain the view that the 
 author of the third Gospel was Luke, mentioned in Col. 4 : 14 ; 2 Tim. 
 4 : 11 ; Philem. 24. The only question has been whether we possess the 
 book in its original form. Marcion, a Gnostic heretic, who flourished in 
 the second century, used a Gospel, which, while agreeing hi general with 
 this, omitted chaps. 1 and 2, and connected 3 : 1, immediately with 4 : 31. 
 After renewed and exhaustive discussion in modern times, it may be con- 
 sidered settled, that Marcion, as the early Fathers assert, mutilated the 
 Gospel of Luke to suit his dualistic views of the antagonism between the 
 Old and New Testaments. Objections have been made to chaps. 1 and 2 
 on doctrinal grounds; but the same objections could be made against 
 passages in the other Gospels, which are undoubtedly genuine. 
 
 The name Luke, Greek Lucas, is probably an abbreviation of Luca- 
 nus, possibly of Lucilius, but not of ' Lucius' (Acts 13 : 1 ; Rom. 16 : 21). 
 The Evangelist was not a Jew, as is evident from Col. 4 : 14, where ' the 
 beloved physician' is distinguished from those 'of the circumcision.' 
 The opinion that he was a native of Antioch (Eusebius) may have arisen 
 from confounding him with ' Lucius ' (Acts 13 : l}. - That he was one of 
 the Seventy or of the two who were walking to Emmaus, is unlikely, as 
 he was not himself an 'eye-witness' (chap. 1 : 2) of the Gospel facts. A 
 physician, according to the New Testament, a painter also, according to 
 tradition, he comes into historical prominence as the companion of Paul 
 in his later journeyings, though his presence is modestly indicated in his 
 own narrative only by the change to the first person plural. Joining tbe 
 Apostle at Troas (Acts 16 : 10), he accompanied him to Philippi on his 
 second journey ; rejoining him some years later at the same place (20 : 5), 
 he remained with Paul until the close of the New Testament history. 
 
 Of his subsequent life little is known. ' It is, as perhaps the Evange- 
 list wishes it to be ; we only know him whilst he stands by the side of his 
 beloved Paul ; when the master departs, the history of the follower be- 
 comes confusion and fable' (Archbishop Thomson). 
 
viii INTRODUCTION. 
 
 § 2. The Character of this Gospel. 
 
 The Gospel of Luke was written, primarily, for the use of one ' The- 
 ophilus' (chap. 1 : 3). Some have supposed that the name, which means 
 1 Lover of God,' is applicable to any Christian reader. But it is better to 
 refer it to a person. The minute description of places in Palestine, indi- 
 cates that Theophilus did not live in that country, while the mention of 
 small places in Italy as familiarly known (Acts 27 : 8-16) makes it prob- 
 able that his home was at Rome, a view confirmed by the abrupt con- 
 clusion of Acts. In any case he was a Gentile. The Gospel was de- 
 signed mainly for Gentile Christians, and is Pauline in its type, repre- 
 senting the Gospel in its universal import for all nations and classes of 
 men, in opposition to Jewish exclusiveness. This agreement with Paul 
 is a natural result of personal intimacy, but there is no evidence that 
 Paul dictated the narrative, or that it was referred to by the Apostle as his 
 Gospel (2 Tim. 2:8;' my gospel '). The preface indicates nothing of 
 this, nor does the style. The verbal resemblances, especially in the ac- 
 count of the words of institution of the Lord's Supper (comp. Luke 
 22 : 19, 20 with 1 Cor. 11 : 23-25), are such as would result from com- 
 panionship with Paul, but there is nothing here (or in the writings of 
 Paul himself) to sustain the view that it was written in the interest of 
 a distinctively Pauline party in the early Church. 
 
 It appears from the Book of the Acts, that Luke is very trustworthy in 
 matters of history, topography, etc. In the Gospel he speaks of his own 
 patient investigation (chap. 1 : 3) as presenting a ground for confidence 
 in the truthfulness of his account. This historical spirit of the Evan- 
 gelist deserves notice. The inspired writers were not passive machines, 
 but rational and responsible persons ; they were, indeed, moved by the 
 Holy Ghost, but nioveii to exercise their memory and judgment, and to 
 use all ordinary means of acquiring knowledge. That the Gospels are 
 truthful histories of a real Person, is the rock on which all opposition 
 will make shipwreck. 
 
 The peculiarities of the third Gospel are marked. The style closely 
 resembles that of the Acts, but has a larger number of Hebraisms, espe- 
 cially in the first two chapters, which indicate the use of Hebrew docu- 
 ments by the Evangelist. Where he describes scenes he had witnessed, 
 the style is far more pure. A large number of words are peculiar to 
 Luke, and to him we are indebted for nearly all the chronological notices 
 which link the Gospel facts with ancient history in general. The nar- 
 rative is more complete than the others, and yet the order is not strictly 
 chronological. He presents himself more as an author than the other 
 three, yet never names himself. That he was an educated physician ap- 
 
INTRODUCTION. ix 
 
 pears both from his style in general and his mode of describing diseases. 
 A large portion of the Gospel (chaps. 9 : 51—11 : 13 and 15 : 10—18 : 14) 
 covers a period of our Lord's ministry respecting which the other Evan- 
 gelists relate little or nothing, and this portion contains some of the most 
 striking of our Lord's discourses. Various theories have been formed 
 respecting the source of this matter peculiar to Luke, but all of them are 
 purely conjectural. Among the incidents peculiar to this Gospel are: 
 the account of the Nativity ; the presentation in the temple ; the miracu- 
 lous draught of fishes ; the sending out of the Seventy ; the parables of 
 the Good Samaritan ; the barren fig tree ; the lost sheep ; the prodigal 
 son ; the unjust steward ; Dives and Lazarus ; the importunate widow ; the 
 Pharisee and the Publican ; the ten pounds, and the visit of Zacchreus, 
 with many details respecting the closing scenes. ' In studying it, we are 
 more attracted by the loveliness than even by the dignity of the Lord ; 
 and the Holy One, born of Mary, appears before our eyes as the fairest 
 of the children of men' (Van Oosterzee). 
 
 The Revised Version will enable the English reader to judge much 
 more accurately in regard to the style and character of the Gospel. Al- 
 though the early copyists did not alter the Greek text of Luke, under the 
 influence of the parallel passages in Matthew, to the same extent as in 
 the case of Mark, yet the textual changes accepted by the Revisers 
 exceed eight hundred in number. Most of them are indicated in the 
 English form, and tend to exhibit more fairly the peculiarities of the 
 Evangelist. Here, as in the case of the other Gospels, the R. V. has 
 removed most of the careless and inconsistent readings of the A. V. It 
 may be estimated that there are at least one thousand changes which 
 serve to present more exactly the correspondences and differences of the 
 various narratives. A knowledge of these facts should convince every 
 one that the R. V. is indispensable for the intelligent English reader who 
 would study the Gospel. 
 
 § 3. Time and Place of Writing. 
 
 As in the case of the Gospels of Matthew and Mark, the date must be 
 placed before the destruction of Jerusalem, to which Luke makes no 
 allusion, except in his record of our Lord's prophecy. Had such a 
 prophecy been fabricated, the details would have been fuller. The Book 
 of the Acts was probably written at Rome, before the close of Paul's first 
 imprisonment there (a. D. 61-63). The Gospel must have been already 
 in existence (comp. Acts 1:1), and may have been penned near the close 
 of that imprisonment. Some fix the time during Paul's imprisonment at 
 Caesarea (a. d. 58-66), and dates even earlier have been assigned. It may 
 
INTRODUCTION. 
 
 have been written earlier than the Greek Gospel of Matthew, but on the 
 well-sustained view of the independence of the Synoptic Gospels, the 
 question loses its importance. The nearer the dates of writing, the less 
 the probability that this was compiled from the other two. 
 
 The laborious investigations respecting the origin and relation of the 
 Synoptic Gospels have not yet led to any decided agreement among 
 scholars. But the repeated comparisons made in connection with the 
 preparation of this volume have confirmed the view that Luke is entirely 
 independent of Matthew and Mark, and that the Synoptists are not de- 
 rived from a common document. The existence of a common outline 
 which was that of the early preachers of the Gospel facts may be readily 
 admitted. But no theory is admissible which asks us to doubt the accu- 
 racy of these straightforward records, in order that we may find a truer 
 history in some original Gospel, whether oral or written, the existence of 
 which is a matter of conjecture. The problejn of the origin of the Sy- 
 noptic Gospels is an interesting one ; but it has historical and theological 
 importance only when it assumes that the canonical Gospels are not gen- 
 uine and authentic narratives. (Comp. further Mark, Introduction, $ 8.) 
 
 § 4. Chronology. 
 
 The Gospel according to Luke presents events with more chronological 
 accuracy than that according to Matthew, but with less than that accord- 
 ing to Mark. This Evangelist frequently follows one line of events to 
 its appropriate conclusion, or sums up a series in a brief sentence, and 
 then returns to other matters which followed in the main course of his 
 narrative. 
 
 Among the special deviations ive may notice : 1. The miraculous draught 
 of fishes (chap. 5 : 1—11), which most probably preceded the miracle at 
 Capernaum (chap. 4 : 32, etc.) 2. Luke, like Matthew and Mark, joins 
 the feast of Matthew (Levi) with his call ; hence chap. 5 : 29-39 belongs 
 chronologically after chap. 8 : 40 (on the return from Gadara). 3. The 
 incident in chap. 9 : 57-62 seems to be identical with that which Matthew 
 distinctly asserts occurred as our Lord was about to cross to the country 
 of the Gadarenes (Matt. 8 : 18-22). 4. There is every reason to believe 
 that a series of events narrated by Luke in chaps. 11 : 14 to 13 : 9 (or 
 12 : 59) occurred before the discourse in parables (chap. 8 : 4, etc.) 5. The 
 Healing of the ten Lepers (chap. 17 : 11-19) must be placed near the 
 final departure from Galilee (chap. 9 : 51). With these exceptions the 
 narrative arranges the events in chronological order, giving us some im- 
 portant data in regard to the age of our Lord, and the relation to the 
 
INTRODUCTION. xi 
 
 history of the Roman world. Like the other Synoptists Luke tells only 
 of the last Passover during our Lord's ministry. 
 The dates assigned in this volume are : 
 
 Birth of John the Baptist, b. c. 5 (year of Rome, 749), about 
 midsummer. 
 
 BIRTH OF JESUS * B. C. 5 (year of Rome, 749), probably in Decem- 
 ber. 
 
 Baptism of Jesus, a. d. 27 (year of Rome 780), probably in Jan- 
 uary. 
 
 Crucifixion, April 7, a. d. 30 (year of Rome, 783). 
 
 The year of Rome is given to prevent the confusion often arising from 
 reckoning before and after Christ. The so-called Christian era fixes the 
 year of the Incarnation as that of Rome 754, four years too late. The 
 perplexity caused by this error can easily be avoided by comparing the 
 dates with those computed from some other era. 
 
 Our Lord was ' about thirty years of age ' (chap. 3 : 23) when He was 
 baptised ; He preached after this for three (or two) years. If John 5 : 1 
 refers to a Passover, four such must be reckoned after His baptism, thus 
 giving a period of three years and a fraction. If it refers to some other 
 feast, then a year must be deducted from this estimate. The three lead- 
 ing views of the ministry are : 
 
 1. Three years' ministry, two in Galilee. This view places all the Gali- 
 laean ministry after John 5, accepting that as referring to the second 
 Passover. The return from Judaea through Samaria could not have been 
 earlier than December (a. d. 27), and the interval until the second Pass- 
 over (April a. D. 28), was, according to this view, spent in retirement. 
 This theory is simple, and has decided advantages. It does not com- 
 press the events of the early ministry in Galilee into so brief a period 
 
 * For convenience, we insert the following from the Introduction to Mark : 
 It is certain (from Matt. 2 : 1-1G) that Herod was still living when Christ was horn. 
 Nearly all chronologists agree in fixing the date of his death at (year of Rome) 750, 
 just before the Passover, that is, four years before our Christian era. Our Lord's birth, 
 therefore, could not have taken place later than the beginning of the winter of a. u. 
 750. Chronologists differ as to the year : Bengel, "Wieseler, Lange, Greewell, Ellfcott, 
 Andrews, fix it at 750 (a. u.) ; Petavius, Ussher, Browne, 749 ; Kepler, 748 ; Ideler, 
 Wurm, Javvis, Alford, and the French Benedictines, 747 ; Zumpt, 747 or 748, i. e., seven 
 or eight years before the common era. For particulars, see Wieseler (Chronology of the 
 Gospels) Zumpt (The Year of Chris fa Birth), Andrews (Life of our Lord), Robinson. 
 (Harmony of the Gospels), and Farrar (Life of Christ), and the Bible Dictionaries. 
 
INTRODUCTION. 
 
 as the two years' view. Nor on the other hand does it extend them so 
 widely as is done by the view of Robinson. (See below.) Both the 
 other theories insert an important visit to Jerusalem (John 5), where the 
 Synoptists give no hint of any event of such significance. 
 
 2. The view of Robinson, which is best known, places the opening of 
 the Galilsean ministry before the second Passover, inserting that feast 
 immediately after the call of Levi (chap. 5 : 27) and before the Sabbath 
 controversy (chap. 6). Besides the objection indicated above, this theory 
 leaves few events for the second year. 
 
 3. The two years' theory places all the Galilsean ministry up to the feed- 
 ing of the five thousand (one year before the Crucifixion), between De- 
 cember of the first year after the Baptism and the succeeding April. This 
 gives very little time for all the incidents which are recorded. It is, how- 
 ever, growing in favor with English commentators. 
 
 The first view seems most probable, and affords the simplest and most 
 
 intelligible working theory for constructing an outline of the Gospel 
 
 history. 
 
 \ 5. Plan of the Gospel. 
 
 Attempts have repeatedly been made to construct a plan of this and the 
 other Gospels in accordance with some leading thought which allows of 
 detailed analysis. It need scarcely be added that such attempts have 
 failed to command any general assent. Luke himself professes to give a 
 narrative which follows the chronological order. While this is not to be 
 pressed so far as to imply that the arrangement is in every detail chro- 
 nologically exact (see #4), it may well be accepted as indicating the 
 general plan of the Gospel. The Evangelists, least of all historians, 
 show the influence of subjective methods of composition. Canon Farrar 
 well remarks : ' The sort of analysis attempted by modern writers has 
 hitherto only furnished each subsequent analyst with an opportunity 
 for commenting on the supposed failure of his predecessors.' 
 
 The following table (comp. that in Introduction to Mark) is presented 
 as a help to the understanding of the chronological arrangement. (For 
 deviations not indicated here, see £ 4.) 
 
INTRODUCTION. 
 
 xiu 
 
 Outline of tlie Gospel. 
 
 Probable Date. 
 
 Year of 
 Rome. 
 
 1 Common 
 era. 
 
 749 
 
 B. c. 
 
 5 
 
 749 
 
 B. c. 5 
 December 
 
 780 
 
 A. D. 
 
 27 
 January 
 
 781 
 [780] 
 
 28 
 
 April 
 
 [27] 
 
 December 
 
 781 
 
 28 
 
 782 
 
 782 
 
 29 
 
 April 
 
 29 
 
 Summer 
 
 782 
 
 29 
 Autumn 
 
 [781] 
 
 28 
 Autumn 
 
 782-3 
 
 29-30 
 
 783 
 
 30 
 
 March 30 to 
 
 April 3 
 
 783 
 
 April 4 
 
 783 
 
 April 6, 7 
 
 783 
 
 April 7 to 
 May 18 
 
 Subject. 
 
 Passage. 
 
 I. Preface ' • . 
 
 II. Antecedent Events 
 
 III. Birth and Childhood of Jesus 
 
 IV. Our Lord's Introduction to His Ministry 
 
 V. Beginning of the Galilfean Ministry (placed 
 before second Passover by Robinson) . . . 
 
 VI. Further work in Galilee up to the feeding 
 of the five thousand 
 
 VII. Closing conflicts of the Galilfean ministry 
 
 VIII. Final journey from Galilee. 
 
 IX. Incidents of the Galilaean ministry inserted 
 later 
 
 X. Peraean ministry 
 
 XI. Jericho to Jerusalem 
 
 XII. Conflicts in the Temple, and the eschata- 
 logical discourse 
 
 XIII. Final scenes 
 
 XIV. Burial, Resurrection, and Ascension of 
 our Lord 
 
 1:1-4. 
 
 1 : 5-80. 
 2:4-52. 
 
 3:1 to 
 4: 13. 
 
 4 : 14 to 
 
 5:27. 
 
 5 : 29 to 
 9:17. 
 
 9 : 18-50. 
 
 9 : 51 to 11 : 13. 
 
 11: 14 to 
 13 : 9 (or 12 : 59) 
 
 13:10tol8:50. 
 
 18 : 31 to 19 : 48. 
 
 20 : 1 to 21 : 38. 
 22 : 1 to 23 : 49. 
 23:50—24:53. 
 
THE GOSPEL ACCORDING TO 
 
 S. LUKE. 
 
 Chapter 1 : 1-4. 
 
 The Ptefaoe. 
 
 1 l FORASMUCH as many have taken in hand to draw 
 up a narrative concerning those matters which have 
 
 The Preface to the Gospel, vers. 1-4. 
 
 This preface is a model of brevity, simplicity, and modesty, as well as of purity and 
 ty of style. It due? not contain impressions of Hebrew origin, and. lik 
 5. it is formal and highly finished. It differs, from the Introduction to t: 
 pel of John id : 1-5 . which is more doctrinal, each preface being strictly characteristic 
 of the (Sospel which follows. Luke brings out here the human side in the origin 
 of the sacred writings, claiming truthfulness for the narrative which follows, on the 
 ground of his oicn juitient i>. . thus presenting a eatamfom . 
 
 Efcith in the facts uf the S irionrt birth, life, death, and resurrection. — The 
 text is remarkably free fr. m variations. 
 
 Ver. 1. Forasmuch as, a good translation of the full-sounding 
 Greek word (found only here in the New Testament). — Many. This 
 cannot refer to the Apocryphal Gospels, "which "were written later: 
 nor to hostile or incon -aits, but. as the next verse shows 
 
 such sketches of the great facts of salvation as had already been drawn 
 up by Christians, in various places, from the testimony of eye-wit- 
 nesses. Many such were doubtless in existence then, but, being more 
 3S fragmentary, would not be preserved. Luke may have use 1 
 • in compiling his narrative, but to what extent it is use- 
 ) inquire. Even in the first two chapters, where the influence 
 of Hebrew documents is most the peculiarities of Luke's 
 
 own style may be noticed. It is not at all probable, that the Gospels 
 of Matthew and Mark are included here. — Have taken in hand. 
 This indicates the difficulty and importance of the task, not necessarily 
 the failure of the ns to fulfil it. Luke felt their labors : 
 
 . not from incorrectness, but from the fragmentary character 
 of their narratives — To draw up a narrative, etc. Not mere 
 sayings, but sketches which aimed at completeness and order. — 
 Those matters. The gn of the life of Christ formed the 
 
 substance of preaching in the Apostolic times. — Ha^e been ful- 
 filled, or, ' fully established. ' The meaning is open to discussion. 
 1 
 
2 LUKE I. [1 : 2, 3. 
 
 2 been x fulfilled among us, even as they delivered them 
 unto us, which from the beginning were eye-witnesses 
 
 3 and ministers of the word, it seemed good to me also, 
 having traced the course of all things accurately from 
 the first, to write unto thee in order, most excellent 
 
 1 Or, fully established. 
 
 The rendering of the R. V. (text) points to the facts of the Gospel 
 history either as completed in the Apostolic age, or as fulfilling the 
 purpose and promise of God. The marginal rendering refers to the 
 fame facts as fully established. 'Surely believed' (A. V.) expresses 
 the result of this, and is a correct inference from the meaning given 
 in the margin — a meaning preferable to that given in the text (see 
 Meyer). In any case, the facts were both established and accepted, 
 since in an age when writing was not so common as now, many under- 
 took to arrange these facts in a written narrative. 
 
 Ver. 2. They delivered them, or, 'handed them down.' The 
 oral instruction of the Apostles is here referred to. From this (see 
 ver. 4) the written accounts of the 'many' were drawn up. Oral 
 tradition came first ; but this preface plainly implies its insufficiency. 
 — From the beginning, *. c, from the baptism of John (see Mark 
 1:1; Acts 1 : 21 ; John 15: 27). — Eye-witnesses. The Apostles, 
 perhaps the Seventy also. This implies that Luke was not a disciple 
 during the lifetime of our Lord. — And ministers. The same per- 
 sons who had been ' eye-witnesses.' The original suggests that they 
 'were eye-witnesses,' and then 'became ministers.' — The word, i. e., 
 the word of the gospel, the preached word. Certainly not 'the Word,' 
 the Logos, for only John uses this term. Hence ' of the word ' is 
 scarcely to be joined with 'eye-witnesses.' 
 
 Ver. 3. To me also. He thus places himself in the ranks of the 
 ' many,' but in what follows indicates hii, .superior qualification for 
 the work. Some old Latin manuscripts add here : et spiritui sancto, 
 'and to -the Holy Spirit;' but how could the Holy Spirit be said to 
 make historical researches? — Having traced, or, ' traced down,' 
 etc. The inspired writers exercised their memory, judgment, and 
 used all means of information, under divine guidance. — Accurately. 
 The A. V. fails to express the force of this word, and in fact confuses 
 the sense of the entire clause, by ignoring the thought of personal 
 investigation. — From the first. This extends further back than ' the 
 beginning' (ver. 2). Luke could find many still alive from whom 
 these facts would bo learned, and that he had met James, ' the Lord's 
 brother,' is evident from Acts 21 : 17. All these statements are about 
 matters occurring in the same family circle (Mary, Elisabeth, etc.). — 
 In order. Luke lays claim to chronological accuracy in his Gospel, 
 though his narrative in this respect plainly fills behind that of Mark. 
 The comparison is, however, with the fragmentary sketches, referred 
 
1 : 4, 5.] LUKE I. 3 
 
 4 Theophilus ; that thou mightest know the certainty 
 concerning the l things 2 wherein thou wast instructed. 
 
 1 Gr. words. 2 Or, which thou ivast taught by word of mouth. 
 
 to in ver. 1. At all events, he claims systematic arrangement. — Meat 
 excellent. An official term, like our word ■ honorable,' not refer- 
 ring to moral character. (Comp. Acts 23: 6; 24: 3; 20:25; in all 
 three cases applied to an immoral heathen governor.) — Theophilus. 
 Evidently a man of mark and a Christian (ver. 4), but otherwise un- 
 known. It has been inferred from Acts 23: 8, that he was not a Jew, 
 and from chapters 27, 28. that he lived in Italy, since those charters 
 assume an acquaintance with localities near Rome. The name means 
 ♦lover of God,' and this had led some to the unsupported fancy, that 
 the name was a feigned one, to designate believers. Ambrose: 'If 
 you are a lover of God, a Theophilus, it is written to thee;' Ford: 
 'The name Theophilus imports the temper of mind which God will 
 bless in the Scripture student.' 
 
 Ver. 4. Know, as the result of acquaintance with the accurate 
 account now sent him. — The certainty. The emphatic word ; cer- 
 tainty as the result of positive, accurate statements of truth. From 
 faith to knowledge, from knowledge to still firmer faith. — Concern- 
 ing the things, Greek, ' words,' i. e., the statements of living, 
 divine-human facts of salvation which centre in the Person of Christ. 
 Christianity is a religion that is everlasting, for facts cannot be altered; 
 universal, for facts appeal to all ; might]/, for facts are stronger than 
 arguments. — Wherein thou -wast instructed, or, 'which thou 
 wast taught by word of mouth.' Theophilus had been regularly in- 
 structed in regard to the main truths of Christianity. The history of 
 our Lord formed the basis of this instruction ; but the Epistles of 
 Paul, some of which were written before this Gospel, show that the 
 meaning of the facts was plainly taught. Christian instruction is re- 
 ligious, not purely historical. Our word ' catechise ' is derived from 
 the term here used. 
 
 The First Part of the Gospel, chapters 1 and 2. 
 
 These chapters, which are peculiar to Luke, narrate 'the miraculous birth and nor- 
 mal development of the Son of Man.' Chap. 1 tells of events preceding the birth of 
 Christ, namely, the announcement of the birth of John (vers. 5-25); the amnounce- 
 ment of the birth of the Messiah (vers. 20-3SJ; th£Tviftit of Mary to Ehsaheth (vers. 
 30-56); the birth of John (vers. 57-80). Both chapter?, are Hebraistic in ^tvl<\ and 
 hence have been supposed by many to bo mainly translations from sonic document 
 originally existing in the dialect of Palestine On the poetical compositions, see below. 
 The objections to this part of the narrative 1 n mainly from prejudice agafpsf 
 
 the remarkable facts it states. Yet the wonderful Persoft, opfh« historical Cfrrtst is 
 the best and only satisfactory explanation of these remarkable antecedent*. All other 
 explanations leave the historical problem greater than ever. 
 
4 LUKE I. [1: 5-7. 
 
 Chapter 1 : 5-25. 
 
 Announcement of Birth of John, the Forerunner of Christ, 
 
 5 There was in the clays of Herod, king of Judsea, a 
 certain priest named Zacharias, of the course of Abi- 
 jah : and he had a wife of the daughters of Aaron, 
 
 6 and her name was Elisabeth. And they were both 
 righteous before God, walking in all the command- 
 
 7 ments and ordinances of the Lord blameless. And 
 they had no child, because that Elisabeth was barren, 
 and they both were now l well stricken in years. 
 
 1 Gr. advanced in their days. 
 
 Announcement of the Birth of John, the Forerunner of Christ, vers. 5-25. 
 
 The account is properly divided into several paragraphs in the It V. We have first 
 a description of the parents of John the Baptist (vers. 5-7 1 ; then a detailed account of 
 the appearance ot the angel Gabriel to Zacharias in the sanctuary (vers. 8-23) ; to this 
 is added a brief statement of the fulfilment of the promise of the angel in the case of 
 Elisabeth (vers. 24, 25). 
 
 Vcr. 5. In the days of Herod, king of Judaea. Herod the 
 Great; comp. Matt. 2: 1-19. Luke makes no further reference to 
 him. — A certain priest. Not the high-priest. — Zacharias, i. e., 
 'the Lord remembers.' —Of the course of Abijah. The eighth of 
 the twenty-four classes, into which the descendants of Eleazar and 
 Ithamar, the sons of Aaron, were divided (1 Chron. 24). Each of 
 these ministered in the temple for one week, from the days of Solomon 
 until the destruction of the first temple, and from the restoration of 
 the courses by Judas Maccabams until the final destruction of Jerusa- 
 lem by Titus. The course then in waiting was that of Jehoiarib (the 
 first), and the date was the ninth day of the Jewish month Ab. But 
 these data do not determine the date of the occurrence before us, since 
 each course must serve at least twice in a year, and ' after those days ' 
 (ver. 21) is indefinite. — Elisabeth, i. c, 'God's oath.' The wife of 
 Aaron bore the same name (Ex. G: 23: 'Elisheba'). 
 
 Ver. 6. Righteous before God. Not outwardly, but really, 
 pious. — Commandments and ordinances. The former probably 
 refers to special commandments ; the latter, as its derivation hints, to 
 that by which God defines what is 'righteous' for men. — Blameless. 
 The full sense may be thus expressed : ' walking,' etc. — so that they 
 were 'blameless.' They were 'saints' after the Old Testament pat- 
 tern. The promise made to Abraham (Gen. 22: 18) was about to be 
 fulfilled, and the first revelation was made to one of the Abrahamic 
 character. 
 
 Ver. 7. Well stricken in years, Greek, 'advanced in their 
 
1 : 8-10.] LUKE I. 5 
 
 8 Now it came to pass, while he executed the priest's 
 
 9 office before God in the order of his course, according 
 to the custom of the priest's office, his lot was to enter 
 iuto the l temple of the Lord and burn incense. 
 
 10 And the whole multitude of the people were praying 
 
 1 Or, sanctuary. 
 
 days.' A translation in quaint old English of the Hebrew phrase 
 used in Gen. 18: 11. See that passage, which presents the similar 
 case of Abraham and Sarah. 
 
 Vers. 8-23. The Appearance to Zacharias in the Temple. 
 
 'For four hundred years, direct communications between the Lord and His people 
 had ceased. To the lengthened seed-time of the patriarchal, Mosaic, and prophetic 
 periods, had succeeded a season of harvest. A further seed-time, the second and last 
 phase of divine revelation, was about to open ; this time God would address Himself to 
 the whole world. But when God begins a new work, He does not scornfully break 
 with the instrument by which the past work has been effected. As it is from the se- 
 clusion of a convent, that, in the Middle Ages, He will take the reformer of the 
 Church, so it is from the loins of an Israelitish priest that He now causes to come forth 
 the man who is to introduce the world to the renovation prepared for it. The temple 
 itself, the centre of the theocracy, becomes the cradle of the new covenant, of the 
 worship in spirit and in truth. There is, then, a Divine suitability in the choice, both 
 of the actors and theatre of the scene which is about to take place ' (Godet). 
 
 Ver. 8. Executed the priest's office. 'Served as priest' 
 would be more simple and equally correct. The words used here and 
 in ver. 9 are similar, but not the same. — In the order of his 
 course, i. e., during the week his course served in the temple. 
 
 Ver. 9. According to the custom of the priest's office, or, 
 'priesthood.' To be joined with what follows, not with what precedes. 
 The ' custom ' was to assign by lot for each day the various parts of 
 the service to the priests of the course on duty for the week. The 
 most honorable office, which fell to Zacharias on this occasion, was 
 allotted to the same person but once, i. e., for one clay during the 
 week of service. — To enter into the temple (or, 'sanctuary') of 
 the Lord, i. e., ' the holy place.' Beyond this only the high priest 
 could go. — And burn incense. At the time of the morning and 
 evening sacrifice. The sacrifice was offered on the great altar of burnt' 
 ojTrring, which stood outside in the court of the priests. One priest 
 took fire from this altar to the altar of incense, and then left the priest, 
 whose duty it was to burn incense, alone in the holy place ; the latter 
 (Zacharias in this case), at a signal from the priest presiding at the 
 sacrifice, kindled the incense. 
 
 Ver. 10. Were praying. The smoke of the incense was symbol- 
 ical of acceptable prayer rising to God ; cornp. Ps. 141 : 12 ; Rev. 5: 8 ; 
 8: 3, 4. It was the custom to pray without, i. e., in the courts of 
 
6 LUKE I. [1 : 11-15. 
 
 11 without at the hour of incense. And there appeared 
 unto him an angel of the Lord standing on the right 
 
 12 side of the altar of incense. And Zacharias was trou- 
 bled when he saw him, and fear fell upon him. 
 
 13 But the angel said unto him, Fear not, Zacharias : 
 because thy supplication is heard, and thy wife Elisa- 
 beth shall bear thee a son, and thou shalt call his 
 
 14 name John. And thou shalt have joy and gladness ; 
 
 15 and many shall rejoice at his birth. For he shall be 
 great in the sight of the Lord, and he shall drink no 
 wine nor l strong drink ; and he shall be filled with 
 the 2 Holy Ghost, even from his mother's womb. 
 
 1 Gr. silcera. a Or, Uohj Spirit : and so throughout this book. 
 
 the men and women, at the hour of incense, i. e., while it was 
 burnt. This was probably at the time of the morning sacrifice, as the 
 allotment seems to have just occurred. Joseplms tells of a vision to 
 John Hyrcanus, the high-priest, while offering incense. 
 
 Ver. 11. Appeared unto him. The pious priest, engaged in 
 this high duty, alone in the holiest spot into which he could enter, at 
 the most sacred moment, would be in a state of religious susceptibility; 
 but the revelation itself came from without, from a personal spirit 
 sent by God (see above). The presence of angels in the place dedi- 
 cated to God, even at such a time of corruption, is suggestive. — On 
 the right side of the altar of incense. Probably on the right 
 of Zacharias: the right side (comp. Matt. 25: 33), indicative of a 
 blessing, was in this case the north side of the altar, where the table 
 of the shew-bread stood. 
 
 Ver. 12. Fear fell upon him. This fear was natural, for an- 
 gelic revelations had not occurred for centuries. 
 
 Ver. 13. Because thy supplication. More exact than 'prayer* 
 (A. V.): this change is usually made in the R. V. The doubt of Za- 
 charias (ver. 18) indicates that he had ceased to pray for a son. The 
 'supplication' was doubtless a Messianic one, even if he still cherished 
 some hope of a son in his old age. The answer includes both the pub- 
 lic and private blessing. The Messiah will appear in his days, and 
 the forerunner promised of old (Mai. 4) shall be his son. — John, 
 'God graciously gave.' Comp. 2 Kings 25: 23; 2 Chron. 17: 15; 23: 
 1; 28: 12; Neh. 6: 8; 12: 13; where the Hebrew name occurs in 
 different forms. 
 
 Ver. 14. Many, etc. The promise was not for the father alone ; 
 hence the prayer was probably general. 
 
 Ver. 15. He shall be great in the sight of the Lord. 
 Spiritual, not temporal, greatness is promised. — No wine nor 
 
1: 16, 17.] LUKE I. 7 
 
 16 And many of the children of Israel shall he turn unto 
 
 17 the Lord their God. And he shall *go before his face 
 in the spirit and power of Elijah, to turn the hearts 
 of the fathers to the children, and the disobedient to 
 walk in the wisdom of the just; to make ready for the 
 
 1 Some aucient authorities read come nigh before his face. 
 
 strong drink. 'Sikera,' the Greek word here used, refers to 
 liquors of an intoxicating character, not prepared from grapes. He 
 was to be a Nazarite (see Num. 6). John ranks with Isaac, as a son 
 begotten in old age ; "with Samson and Samuel, as granted to the bar- 
 ren in answer to prayer, and as a Nazarite (comp. Judges 13: -5; 1 
 Sam. 1: 12). — Filled with the Holy Ghost, not with wine (comp. 
 Eph. 5: 18). (Here and everywhere the American Company prefer to 
 render 'Holy Spirit.') — Even from his mother's -womb. From 
 his very birth,' hence the Holy Spirit may work in and on infants. 
 
 Ver. 16. Unto the Lord their God. Not to Christ, but to 
 God. A prediction of John's ministry, as preparatory and reforma- 
 tory — the baptism of repentance (chap. 3: 3, etc.). 
 
 Ver. 17. Go before his face. (The marginal reading ia sus- 
 tained by the Vatican Manuscript, but is otherwise scarcely worthy 
 of notice. ) The Greek probably means : ' shall go before him in his 
 presence;' leaving it to be implied whom He shall precede, but re- 
 ferring to 'the Lord their God' by the phrase 'in His presence.' 
 The next phrase shows that the prophecy refers to the child as the 
 forerunner of the Messiah, the climax in the promise. — In the spirit 
 and power of Elijah (comp. Mai. 3: 1 ; 4: 5, 6). The final pre- 
 dictions of the Old Testament were respecting this event, with which 
 the revelation of the new dispensation begins. — To turn the hearts 
 of the fathers to the children. Parental affection had grown 
 cold amidst the moral corruption ; the reformer would strengthen 
 these tics. This is better than the explanation : ' to restore to the 
 children the devout disposition of their fathers.' True reformation 
 strengthens family ties. This principle is prophesied by the last Old 
 Testament prophet, announced by an angel in the first ray of light 
 ushering in the New Dispensation, fulfilled in John's ministry, in the 
 whole history of Christianity. Whatever weakens family ties cannot 
 be 'reform.' — And the disobedient; immoral, in contrast with 
 'just.' — To walk in the wisdom of the just. This is the sphere 
 in which the results will occur. The R. V. inserts (in Italics) 'to 
 walk,' so as to indicate this sense. — To make ready for the Lord, 
 t. c, for God. A preparation for the coming of the Messiah is un- 
 doubtedly meant; but the thought of God's appearing when the 
 Messiah appeared underlies the prediction. — A people prepared 
 for him. The peculiar force of the original is fairly set forth by this 
 paraphrase. Not the people of Israel, but a people prepared out of 
 
8 LUKE I. [1: 18-20. 
 
 18 Lord a people prepared for him. And Zacharia's said 
 unto the angel, Whereby shall I know this ? for I am 
 an old man, and my wife ^vell stricken in years. 
 
 19 And the angel answering said unto him, I am Gabriel, 
 that stand in the presence of God ; and I was sent to 
 speak unto thee, and to bring thee these good tidings. 
 
 20 And behold, thou shalt be silent, and not able to 
 speak, until the day that these things shall come to 
 pass, because thou believedst not my words, which 
 
 1 Gr. advanced in her days. 
 
 Israel. They are prepared for God Himself by being disposed, made 
 ready, to receive the Messiah. Even the Messianic hopes of the Jew- 
 ish people had become almost entirely political, worldly, and revenge- 
 ful. That the few who would receive the Messiah might be made 
 ready, it was necessary that John the Baptist should preach repent- 
 ance, and thus create a sense of spiritual need. It was only those 
 who became 'poor in spirit' (Matt. 5: 3) that would be 'prepared' 
 for the coming of ' the kingdom of heaven.' 
 
 Ver. 18. Whereby shall I know this ? What is the sign 
 according to which I may know this ? Comp. Abraham's question, 
 Gen. 15: 8, but notice that in Abraham's case faith was strong (Gen. 
 15 : 6 ; E.om. 4: 19), while here the unbelief of Zacharias appears in 
 the sign given him and in what follows : For I am an old man. 
 Levites could serve up to the age of fifty years (Num. 4: 3; 8: 24j ; 
 but there was no such limitation in the case of priests. 
 
 Ver. 19. I am Gabriel; comp. Dan. 8: 16; 9: 21. 'Man of God.' 
 — That stand in the presence of God. One of the chief angels 
 (archangels) nearest to God. According to Tobit 12: 15, there were 
 seven such. Comp. Rev. 8 : 2. The names of the angels were brought 
 from Babylon by the Jews ; but this does not prove that the belief in 
 them, or in their rank, was derived from heathenism. Comp. Josh. 
 5 : 13-15. The name was known to Zacharias from the book of Dan- 
 iel, and is announced by Gabriel to assert his authority. 
 
 Ver. 20. Thou shalt be silent; more exact than 'dumb' 
 (A. V.) ; not speaking because not able to speak, the effect being 
 mentioned before the cause. — Because thou believedst not. 
 The sign was also a punishment, and a deserved one. Abraham and 
 Sarah went unpunished in a similar case. But Abraham had faith, 
 and Sarah's subsequent troubles may have been punitive. The de- 
 mand for faith emphasized the great condition of the neAv covenant. 
 The punishment doubtless became a healing medicine for the soul of 
 Zacharias, constrained as he was to silent reflection.— Which shall 
 be, etc. An assertion of the truthfulness of angelic messages in gene- 
 
1: 21-25.] LUKE I. 9 
 
 21 shall be fulfilled in their season. And the people 
 were waiting for Zacharias, and they marvelled 1 while 
 
 22 he tarried in the 2 temple. And when he came out, 
 he could not speak unto them : and they perceived 
 that he had seen a vision in the 2 temple : and he con- 
 tinued making signs unto them, and remained dumb. 
 
 23 And it came to pass, when the days of his ministration 
 were fulfilled, he departed unto his house. 
 
 24 And after these days Elisabeth his wife conceived ; 
 
 25 and she hid herself five months, saying, Thus hath 
 
 1 Or, at his tarrying. 2 Or, tanctuary. 
 
 ral, and a justification of the punishment of the priest's unbelief when 
 an angel spoke to him in the holy place. 
 
 Ver. 21. Were waiting for Zacharias, etc. They would wait, 
 not for him to pronounce the blessing, for this was the office of the 
 other priest who carried the fire into the holy place (see ver. 9) ; but 
 because it was usual. — Marvelled, etc. Their wonder was both at 
 and during his unusual stay. ' Priests never tarried in the awful 
 precincts of the shrine longer than was absolutely necessary for the 
 fulfillment of their duties, from feelings of holy fear, Lev. 16 : 13.' 
 (Farrar.) 
 
 Ver. 22. They perceived. They probably asked why he had 
 remained so long, and at once found that he was both deaf (ver. 62) 
 and dumb (see below). From this they inferred that he had seen 
 a vision in the temple, which was confirmed by Zacharias himself; 
 for he (on his part, in response) continued making signs unto 
 them, doubtless trying to hint what had happened. « When the voice 
 of the preacher (Isa. 40) is announced, the priesthood of the Old Tes- 
 tarmnt becomes silent' (Chemnitz), or can, at best, only make signs. 
 
 Ver. 28. When the days of his ministration were fulfilled. 
 He continued to serve until the week of service expired. He did not 
 feel himself absolved from his duty by his affliction. 
 
 Vers. 21, 25. The Fulfilment in the Case of Elisabeth. 
 
 Ver. 21. And after these days. Probably immediately after. — 
 And she hid herself five months, i. e., the first five months of 
 her pregnancy. The slight alterations in the R. V. properly distin- 
 guish the two parts of the verse. 
 
 Ver. 25. Thus hath the Lord, etc. This suggests the reason 
 she hid herself. Since God had graciously removed her barrenness, 
 she would leave it to Him to make this mercy manifest to others, and 
 thus to take away her reproach among men. But she doubtless thus 
 sought greater opportunity for devotion. The connection between her 
 retirement and John's solitary life cannot be altogether overlooked. 
 
10 LUKE I. [1 : 2G, 27. 
 
 the Lord done unto me in the days wherein he looked 
 upon me, to take away toy reproach among men. 
 
 Chapter 1 : 26-38. 
 The Annunciation ; the Miraculous Conception. 
 
 26 Now in the sixth month the angel Gabriel was sent 
 from God unto a city of Galilee, named Nazareth, 
 
 27 to a virgin betrothed to a man whose name was Jo- 
 seph, of the house of David ; and the virgin's name 
 
 The views that she hid herself from shame, or to avoid defilement, or 
 as a measure of bodily precaution, or to wait until it was certain, or 
 from unbelief, are incorrect. In comparing this story with the similar 
 one of Abraham and Sarah, we must emphasize the difference. In the 
 Old Testament narrative, it is the man who is strong in fjiith, the wo- 
 man who is weak ; here the reverse is true. The blessing on women, 
 especially on mothers, appears thus early in the story of the ' seed of 
 the woman.' (Comp. Gen. 3 : 15.) 
 
 The Annunciation ; the Miraculous Conception, vers. 26-38. 
 
 Tho account of Matthew pre-supposes a miraculous conception of Jesus (Matt. 1: 
 18-25). There, however, Joseph is the more prominent person ; here, Mary. Luke may 
 have derived his account from her. The view of Mary's character and position, prevalent 
 in the Roman and Greek churches, does not rest upon Luke's narrative. That unscrip- 
 tural view found its final expression (1854) in the Papal dogma of the Immaculate 
 Conception {%. e., that Mary herself was conceived without sin\ a theory opposed hy 
 every statement concerning her, found in the four Gospels, hy her own testimony in 
 addressing God as her 'Saviour' (chap. 1 : 47), and by the Scripture .doctrine of uni- 
 versal depravity. Equally false are all theories which deny that our Lord was ' con- 
 ceived by the Holy Ghost.' The invention of such a story is more unaccountable 
 than its truth. ' A narrative so perfect could only have emanated from the holy 
 sphere within which the mystery was accomplished A later origin would inevitably 
 have betrayed itself by some foreign clement' (Godet). Those who feel their needs 
 aright will crave such a supernatural occurrence to justify their full dependence on 
 tho Saviour. 
 
 Ver. 26. In the sixth month. Not of the yoar, but of Elisa- 
 beth's pregnancy. — A city of Galilee, named Nazareth. The 
 home of both Mary and Joseph, before the birth of Jesus. It was 
 situated in the extreme northern part of the plain of Esdraelon. 
 Matthew does not mention it until after the return from Egypt; but 
 the less detailed account must be explained by the fuller one. On the 
 character of the inhabitants, cornp. chap. 4: 16-30. 
 
 Ver. 27. A virgin betrothed, etc. Comp. Matt. 1: 18. —Of 
 
1 : 23-32 ] LUKE I. 11 
 
 28 was Mary. And he came in unto her, and said, Hail, 
 thou that art l highly favoured, the Lord is with 
 
 29 thee. 2 But she was greatly troubled at the saying, 
 and cast in her mind what manner of salutation this 
 
 30 might be. And the angel said unto her, Fear not, 
 
 31 Mary: for thou hast found 3 favour with God. And 
 behold, thou shalt conceive in thy womb, and bring 
 
 32 forth a son, and shalt call his name Jesus. He shall 
 be great, and shall be called the Son of the Most High : 
 
 1 Or, endued with grace. 2 Many ancient authorities add blessed art thou amotig 
 
 women. See ver. -12. 3 Or, grace. 
 
 the house of David. These words refer to Joseph alone, in this 
 instance ; but that Mary was also ' of the house of David,' seems to be 
 implied in ver. 32, and has been the general belief of Christians. 
 Comp. the genealogy in chap. 3. 
 
 Ver. 28. And he, i. e., the angel, as the later manuscripts (fol- 
 lowed in the A. V.) insert. To refer it to any human being, makes 
 sheer nonsense of the account. — Came in. This was not a dream, 
 but a visible appearance of the angelic spirit, who entered where she 
 was. — Thou that art highly favored, or, 'endued with grace,' 
 one on whom grace or favor has been conferred and abides. See on 
 Eph. 1: 6. Hence it does not refer to any external beauty of Mary, 
 nor does it mean ' full of grace' (Vulgate and Koman Catholic ver- 
 sions), as if she dispensed it to others. — The Lord is with thee. 
 This might mean: ' The Lord be with thee;' an angelic benediction. 
 But it is more probably a declaration of the divine presence and bless- 
 ing as already with her. The rest of the verse is to be rejected; 
 comp. ver. 42, from which it was taken. The first part of the Ave 
 Maria, the famous Roman Catholic prayer to the Virgin, is formed by 
 this verse ; the second is taken from ver. 42 ; at the beginning of the 
 sixteenth century (1508), just before the Reformation, a third part 
 was added, which contains a direct invocation: • Holy Mary, Mother 
 of God, pray for us sinners, now and at the hour of our death. Amen.' 
 The concluding words (in Italics) were, however, a still later addition. 
 
 Ver. 20. Greatly troubled; not at the sight of the angel, but 
 at the saying. This is further indicated by the clause: what 
 manner of salutation this might be. 
 
 Ver. 30. Favor, or, ' grace.' This verse also opposes the dogma 
 of the Immaculate Conception. 
 
 Ver. 31. And behold, etc. The announcement closely resem- 
 bles that made to Joseph (Matt. 1: 21). — Jesus; the same name as 
 Joshua, and doubtless understood by Mary in its significance. 
 
 Ver. 32. He shall be great. Not ' shall become' so. What 
 follows is an explanation to Mary of this greatness ; but a full expla- 
 
12 LUKE I. [1 j 33-35. 
 
 and the Lord God shall give unto him the throne of 
 
 33 his father David : and he shall reign over the house 
 of Jacob ! for ever : and of his kingdom there shall be 
 
 34 no end. And Mary said unto the angel, How shall 
 
 35 this be, seeing I know not a man ? And the angel 
 answered and said unto her, The Holy Ghost shall 
 come upon thee, and the power of the Most High 
 
 1 Gr. unto the ages. 
 
 nation was scarcely possible. — Shall be called. Shall be, and also, 
 shall one day be publicly recognized as what He really is: the Son 
 of the Most High, i. e., God (comp. ver. 35). Mary would proba- 
 bly understand this in the light of the familiar Old Testament pas- 
 sages : 2 Sam. 7: 14; Ps. 2: 7; 89: 27. She did not fully comprehend 
 it. Had the proper divinity of her Son been definitely known by her, 
 neither she nor Joseph would have been in a position to bring up the 
 child. Comp. chap. 2: 48-51. — The throne of his father David. 
 Comp. especially Ps. 132: 11: 'Of the fruit of thy body will I set 
 upon thy throne,' which foretells a physical descent from David. As 
 Mary takes no exception to this part of the angel's prediction, it is 
 natural to conclude that she was also of the house of David. Her 
 song of praise (vers. 46-55) indicates the same thing. 
 
 Ver. 33. Over the house of Jacob forever, etc. This predic- 
 tion echoes the Messianic prophecies already mentioned. — Of his 
 kingdom there shall be no end. This hints at the universal 
 spiritual reign of the Messiah. But the literal sense is also correct, 
 since all Israel will yet be saved (Rom. 11). 
 
 Ver. 34. How shall this be? Not as Zacharias (ver. 18): 
 'Whereby shall I know this?' She simply expresses the natural 
 objection, of which she was conscious in her pure virgin heart. — 
 Seeing I know not a man. This question implies the exclusion 
 of any human father. The instincts of maidenly purity combined 
 with strong faith to show her the negative side of the mystery of the 
 miraculous conception, even if her question called for a revelation of 
 the positive side. This clause does not imply a vow of perpetual vir- 
 ginity, or the purpose of such a vow. The words do not mean this, 
 and her betrothal excludes it. 
 
 Ver. 35. Holy Ghost, or, 'Spirit,' the Third Person of the Trinity. 
 Comp. Matt. 1: 18, 20.— The power of the Most High. The 
 Holy Spirit is here represented as 'power,' not strictly ' the po-vver ' 
 (as if He were not a person, but merely the power of God). — Over- 
 shadow thee. The figure is probably taken from a cloud. 'No 
 more is here to be attributed to the Spirit than what is necessary to 
 cause the Virgin to perform the actions of a mother' (Pearson). — 
 "Wherefore also. For this reason, but not" for this one only, as 
 
1 : 36-38.] LUKE I. 13 
 
 shall overshadow thee : wherefore also 'that which 2 is 
 to be born 3 shall be called holy, the Son of God.* 
 
 36 And behold, Elisabeth thy kinswoman, she also hath 
 conceived a son in her old age : and this is the sixth 
 
 37 month with her that 4 was called barren. For no 
 
 38 word from God shall be void of power. And Mary 
 said, Behold, the 5 handmaid of the Lord; be it unto 
 me according to thy word. And the angel departed 
 from her. 
 
 1 Or, the holy thing which is to be born shall be calif d the Son of God. 2 Or, is be- 
 
 gotten. 3 Some ancient authorities insert of the". 
 
 * Tlie hob/ thing which is begotten sh-ill be called the Son of God, with present text in 
 margin. — Am. Com. * Or, is. 6 Gr. bond-maid. 
 
 'also' indicates. The words 'of thee' are to be rejected. — That 
 which is to be born (or, 'is begotten') shall be called holy, 
 the Son of God. See margin. The American Revisers properly 
 prefer to translate ' begotten ' instead of ' born,' thus retaining the 
 present tense, which occurs in the original. Further, they take the 
 word 'holy' as the subject, not as the predicate, a view favored by 
 .the order of the original, as well as by other considerations. The son 
 of Mary was to be called ' Son of God,' not because holy, but because 
 begotten by the power of the Most High. This proves the right to the 
 title ; but the right itself rests on higher grounds, as is hinted by the 
 word ' also.' Comp. John 1 : 1-14. Although the creative Holy 
 Spirit is here introduced, the Holy Spirit is never spoken of as beget- 
 ting the Son, or as His Father. The early Church engaged in ex- 
 haustive discussions on these points. The result is a statement in the 
 Nicene Creed, as clear as the mysterious nature of the subject allows. 
 
 Ver. 36. Thy kinswoman. How close the relationship was, 
 does not appear. It does not follow from this, that Mary was also of 
 the tribe of Levi, for intermarriage was allowed (comp. Exod. 6 : 23 ; 
 Ju'lges 17: 7; Num. 26 refers to the case of heiresses). — She also. 
 The case of Elisabeth, presenting a slight analogy because of her old 
 age, is adduced as a confirmation of the angel's words, the more ap- 
 propriately because of the relationship. — That was (or, 'is') called 
 barren. The marginal rendering is more exact. 
 
 Ver. 37. For, indicates that what was told of Elisabeth had oc- 
 curred through the power of God. — No word from God shall be 
 void of power. This affirms, not only God's almightiness, but even 
 more fully His absolute faithfulness to His promises, the thought most 
 necessary for Mary. The denial of what is miraculous is the denial 
 of both almightiness and faithfulness. 
 
 Ver. 38. The handmaid, or, 'bondmaid.' The humble title she 
 gives herself forms a striking contrast to the fulsome ones given to 
 
14 LUKE I. [1 : 39, 40. 
 
 Chapter 1 : 39-56. 
 The Visit of Mary to Elisabeth. 
 
 39 And Mary arose in these clays and went into the 
 
 40 hill country with haste, into a city of Judah ; and 
 entered into the house of Zacharias and saluted Elisa- 
 
 her by her adorers. Rightly considered, however, this brings out the 
 beauty of her character. — Be it unto me. In humble faith she 
 assents ; and so it was unto her according to the angel's word. From 
 this moment, rather than from the words of the angel (ver. 35), we 
 date the miraculous conception of our Lord. 
 
 The Visit of Mary to Elisabeth, vers. 39-56. 
 
 A question arises in regard to the relation of this accouv.t to that in Matthew (1: 
 18 2.")). A'iews: 1. That the events recorded in Matthew took place before the visit to 
 Elisabeth. It is urged that a betrothed virgin would not be permitted to travel alone. 
 Objections: This restriction is doubtful; 'with haste' (ver. 39) gives no time for so 
 many intervening events ; had Joseph been already convinced, the journey would 
 have been unnecessary, since the purpose of it was to receive the confirmation pointed 
 out by the angel (ver. 36) 2. That the discovery was made before (perhaps by 
 Mary's own statement), and the revelation to Joseph after this visit. Objections: It 
 is unlikely that ho would be left in doubt so long; his state of mind was such (Matt. 
 1: 19', that while he would not have driven her away, he would scarcely have per- 
 mitted her to go, had he known of her condition. 3. That the discovery and revela- 
 tion took place after the visit. This is open to no serious objection. The discovery 
 must have taken place shortly after her return, and it is probable she then told of the 
 angelic visit. Joseph's state of perplexity, cleai-ed up by special revelation, was the 
 result. Matthew distinctly asserts the conception by the Uoly Spirit, of which Luke 
 speaks with more detail. 
 
 Ver. 39. In these days. Mary returned after three months 
 (ver. 56), yet before the birth of John (ver. 57). Her visit must there- 
 fore have been less than a month after the Annunciation. — With 
 haste implies that she started at the first opportunity. The purpose of 
 the journey was not merely to congratulate her kinswoman. This would 
 not in itself be a sufficient reason for a betrothed wife to travel alone, 
 or for a newly-married bride to leave her husband. — Into the hill- 
 country, of Judaea. — Into a city of Judah, a city of the tribe of 
 Judah. The more usual form in the New Testament is • Judasa;' but 
 in Matt. 2 : 6, the same word occurs twice with the same meaning in 
 a quotation from the Old Testament (comp. Josh. 21 : 11), where * the 
 hill-country of Judah ' is spoken of. Hence the possibility that this 
 is translated from some Hebrew document. Jerusalem is not meant, 
 for that was the city, and Za'cliarias did not live at Jerusalem (vers. 
 23, G5). Most think it was Hebron, which was given to the sons of 
 
1: 41-45.] LUKE I. 15 
 
 41 beth. And it came to pass, when Elisabeth heard the 
 salutation of Mary, the babe leaped in her womb; 
 
 42 and Elisabeth was filled with the Holy Ghost; and 
 she lifted up her voice with a loud cry, and said, 
 Blessed art thou among women, and blessed is the 
 
 43 fruit of thy womb. And whence is this to me, that 
 
 44 the mother of my Lord should come unto me ? For 
 behold, when the voice of thy salutation came into 
 
 45 mine ears, the babe leaped in my womb for joy. And 
 blessed is she that 1 believed ; for there shall be a ful- 
 
 1 Or, believed that there shall be. 
 
 Aaron in the hill-country of Judah (Josh. 21 : 11); but this cannot 
 certainly be inferred. Thomson (Land and Book) accepts 'Ain Karim, 
 the traditional birth-place of John the Baptist. The view that the 
 name of the place is here given, namely, ' Juttah ' (Josh. 21 : 1G), is a 
 conjecture to which there are positive objections. 
 
 Ver. 41. The salutation of Mary, i. e., Mary's salutation as 
 she entered. It does not mean the salutation of the angel Gabriel 
 now told to Elisabeth by Mary. — The babe leaped in her womb. 
 Possibly for the first time. This movement of the babe was evidently 
 regarded by the Evangelist and by Elisabeth as something extraordi- 
 nary, as a recognition of the unborn Messiah on the part of the unborn 
 babe (ver. 44). — Filled with the Holy Ghost. The order sug- 
 gests that the movement of the babe came first, and that this influence 
 of the Holy Spirit coming upon Elisabeth enabled her to recognize its 
 meaning. But the whole occurrence transcends ordinary rules. The 
 promise respecting John (ver. 15), taken in its fullest sense, implies 
 that the unborn infant would be the first to recognize the Lord (even 
 before His birth). 
 
 Ver. 42. Blessed art thou among women. Blessed by God, 
 beyond other women, rather than blessed by other women. — Blessed 
 is the fruit of thy womb. Elisabeth had heard nothing of Mary's 
 situation, so far as we know, but speaks of it by inspiration. 
 
 Ver. 43. Whence is this to me? Utterance of humility. — - 
 The mother of my Lord, i. c, the Messiah. This recognition was 
 through inspiration. The designation ' Mother of God,' which came 
 into use in the fifth century, is not found in the Bible. 
 
 Ver. 44. For. She recognized Mary as the mother of her Lord, 
 in consequence of the leaping of her own unborn babe, for joy. As 
 if she would sny : why is such a privilege accorded to me, so great 
 that it affects with exultation my unborn babe ! 
 
 Ver. 45. For there shall be, or, 'believed that there shall be,' 
 etc. The former rendering introduces an encouragement for Mary's 
 
16 LUKE I. [1: 46,47. 
 
 filment of the things which have been spoken to her 
 
 46 from the Lord. And Mary said, 
 
 My soul doth magnify the Lord, 
 
 47 And my spirit hath rejoiced in God my Saviour. 
 
 faith, tells of the blessing of entire fulfilment which •will be given to 
 her faith — an idea in keeping with these first dawnings of the New 
 Dispensation. The latter refers more to the promise as already ful- 
 filled. Elisabeth, without hearing Mary's story, knows of the angelic 
 message. ' Elisabeth was undoubtedly reflecting with compassion on 
 the condition of Zacharias, whose unbelief had been reproved with 
 loss of speech, while the believing Mary was entering her house with 
 joyful salutations.' Van Oosterzee. 
 
 Ver. 46. And Mary said. The influence of the Holy Spirit is 
 not asserted, but assumed in Mary's case. This song of Mary, called 
 the Magnificat, from the first word of the old Latin version, is the 
 last Psalm of the Old Testament and the first of the New. It is en- 
 tirely Hebrew in its tone and language, and Mary must have been 
 familiar with the lyrics of the Old Testament, which it echoes. The 
 mother of our Lord at such a time might well ' become in an instant 
 both poetess and prophetess,' and was the proper person to bring to 
 the approaching Messiah the fragrance of the noblest flower of Hebrew 
 lyric poetry. Objections have been raised against the genuineness of 
 this and the songs of Zacharias (Benedictus) and Simeon (ch. 2: 29-32). 
 But the hymns themselves echo the Old Testament to such an extent, 
 as to prove that they could not have been composed by Christians after 
 the death of our Lord. They are Messianic rather than Christian ; 
 pointing to the period assigned them by Luke as the true date of their 
 composition. The Magnificat recalls at once the song of Hannah (1 
 Sam. 2: 1-10), and also several passages in the Psalms (31, 112, 126). 
 It may be divided into four stanzas: 1 Of personal praise (vers. 46-48) ; 
 2. Praise of God's omnipotence and holiness (vers. 49, 50) ; 3. Praise of 
 His might'/ deeds among men (vers. 51, 52) ; 4. Celebration of His 
 faithfulness (vers. 53-55). 
 
 My soul doth magnify the Lord. The ' soul,' when distin- 
 guished from the 'spirit' (ver. 47), is that part of our nature which 
 forms the link between the spirit and the body, here expressing through 
 the mouth the sentiment which previously existed in the ' spirit.' 
 
 Ver. 47. And my spirit hath rejoiced. The spirit is, accord- 
 ing to Luther, ' the highest, noblest part of man, by which he is ena- 
 bled to apprehend incomprehensible, invisible, eternal things, and is 
 in short the house where faith and God's word indwells.' 'Soul' and 
 'spirit,' taken together, include the whole inner being. — In God my 
 Saviour. Not simply her ' deliverer from degradation, as a daughter 
 of David, but, in a higher sense, author of that salvation which God's 
 people expected' (Alford). Her words must be taken in a full spiritual 
 meaning, and also as implying her own need of a ' Saviour.' 
 
1: 48-52.] LUKE I. 17 
 
 48 For he hath looked upon the low estate of his 
 
 1 hand-maiden : 
 For behold, from henceforth all generations shall 
 call me blessed. 
 
 49 For he that is mighty hath done to me great things; 
 And holy is his name. 
 
 50 And his mercy is unto generations and generations 
 On them that fear him. 
 
 51 He hath showed strength with his arm ; 
 
 He hath scattered the proud 2 in the imagination of 
 their heart. 
 
 52 He hath put down princes from their thrones, 
 And hath exalted them of low degree. 
 
 1 Gr. bond-maiden. 2 Gr. by. 
 
 Ver. 48. For, or, ' because,' as this word is more frequently ren- 
 dered (in the next clause 'for' is correct). — Hath looked upon; 
 see chap. 9 : 38. — The low estate. Not humility of mind, but hu- 
 mility of station, of external condition. — For behold, from hence- 
 forth. In proof that the Lord had thus looked upon her low estate. 
 — All generations shall call me blessed. Recognize the bles- 
 sedness bestowed on her by God, as already declared by Elisabeth 
 (ver. 48). Comp. the instance given in Luke IP: 27, and the signifi- 
 cant reply of our Lord, which accepts the blessedness of his mother, 
 and yet cautions against excesses in this direction. 
 
 Ver. 49. For, or, « because,' as in ver. 48. — And holy is his 
 name. The song now becomes more general in its expressions. 
 This rising from what is personal to general praise is a characteristic 
 of most of David's Psalms. 
 
 Ver. 50. This verse forms two lines, as the E,. V. indicates, closing 
 the second stanza. — Unto generations and generations. This 
 implies forever, but that is not the prominent thought. The phrase 
 describes the continuance of God's mercy. — On them that fear 
 him. The Old Testament description of the pious. 
 
 Ver. 51. He hath showed strength. The past tense in this 
 and the following verses is used prophetically, according to the com- 
 mon usage of sacred Hebrew poetry. What the Lord has done for 
 her leads her to sing thus of what He will do, as certain and accom- 
 plished. — In the imagination, or, 'device.' The original word 
 does not necessarily imply something futile or fancied. — Their heart, 
 the region where pride reigned. Precisely where they thought their 
 strength lay. He showed their weakness. ' By ' is far less exact. 
 
 Ver. 52 Princes from their thrones, heathen usurpers. That 
 Herod was thought of is very probable, but not Herod alone. Here, 
 2 
 
18 LUKE I. [1 : 53-58. 
 
 53 The hungry he hath filled with good things ; 
 And the rich he hath sent empty away. 
 
 54 He hath holpen Israel his servant, 
 That he might remember mercy 
 
 55 (As he spake unto our fathers) 
 Toward Abraham and his seed forever. 
 
 56 And Mary abode with her about three months, and 
 returned unto her house. 
 
 Chapter 1 : 57-66. 
 The Birth of John the Baptist 
 
 57 Now Elisabeth's time was fulfilled that she should 
 
 58 be delivered ; and she brought forth a son. And her 
 
 as in the royal war-songs of David, the singer thinks of all the mighty 
 enemies of God's chosen people. 
 
 Ver. 53. He hath filled the hungry -with good things. 
 Neither exclusively temporal nor exclusively spiritual in its meaning. 
 It is hard to divide the two, and no doubt all God's merciful providing 
 was in the mind of Mary. 
 
 Ver. 54. He hath holpen, i, e., helped, Israel his servant. 
 This sums up what had before been described (vers. 51-53). 
 
 Ver. 55. As he spake unto our fathers. This is parentheti- 
 cal, for the original plainly shows that to Abraham and his seed 
 should be joined to the word 'mercy,' at the close of ver. 54, as the 
 R. V. indicates. Yet God's remembrance of His mercy is connected 
 with His truthfulness to His promise. The promise: 'In thy seed 
 shall all the nations of the earth be blessed' (Gen. 22: 18), indicates 
 the universal character of God's mercy. — Forever. This also should 
 be connected with ' mercy.' God has helped Israel in order to re- 
 member His mercy forever. His faithfulness is to be proven by His 
 mercy; comp. Rom. 15: 8. 
 
 Ver. 56. And returned to her own house. This was before 
 the birth of John. On her return, as we suppose, the events narrated 
 in Matt. 1 : 18-24 took place. ^See note at the beginning of the para- 
 graph.) 
 
 The Birth of John the Baptist, vers. 57-66. 
 
 This paragraph contains an account of the fulfilment of the angelic promise to 
 Zacharias in the birth of John, the obedience of the parents in calling the child by the 
 appointed name, and the removal of the dumbness of Zacharias at the time specified 
 (ver. 20). 
 
 Ver. 57. Fulfilled. Evidently after Mary's departure. 
 
 Ver. 58. Kinsfolk. The plural of the word used in ver. 36 to in- 
 
It 59-63] LUKE I. 19 
 
 neighbours and her kinsfolk heard that the Lord had 
 magnified his mercy towards her; and they rejoiced 
 
 59 with her. And it came to pass on the eighth day, that 
 they came to circumcise the child ; and they would 
 have called him Zacharias, after the name of his father. 
 
 60 And his mother answered and said, Not so; but he 
 
 61 shall be called John. And they said unto her, There 
 is none of thy kindred that is called by this name. 
 
 62 And they made signs to his father, what he would 
 
 63 have him called. And he asked for a writing tablet, 
 and wrote, saying, His name is John. And they 
 
 dicate the relationship between Mary and Elisabeth. — That the Lord, 
 etc. Not, ' how ;' according to the hopes of Jewish matrons the birth 
 of a son was the preeminent token of God's mercy, and this remark- 
 able case fully justified the expression here used, magnified his 
 mercy toward her. 
 
 Ver. 59. On the eighth day. The proper time for administer- 
 ing the rite of circumcision (see Gen. 21 : 4 ; Luke 2 : 21 ; comp. Phil. 
 3: 5). — They would have called. Lit., ' were calling,' were 
 about to call. The custom of naming a child at circumcision seems to 
 have had its origin in the change of names (Abram, Abraham ; Sarai, 
 Sarah) at the institution of the rite; Gen. 17: 5, 15. Comp. also Gen. 
 21 : 3, 4, as a proof that this was the custom from the first. It is 
 said to be the usage in the East, even where circumcision is unknown, 
 to name a child on the seventh or eighth day. Among the Greeks 
 and Romans the name was given on the day of purification. — After 
 the name of his father. Naming a ehild after the father, or a rela- 
 tive (comp. ver. 61), was very common among the Greeks, and also 
 among the Jews ; but in earlier times a Jewish son rarely bore the 
 name of his father. 
 
 Ver. 60. Not so ; but he shall be called John. Elisabeth 
 may have been informed by Zacharias of the appointed name of the 
 child. But possibly the name had been revealed to her also at this 
 time. The wonder mentioned in ver. 63 seems to have arisen from the 
 agreement of the parents on this point ; which implies no previous 
 communication between them on the subject. 
 
 Ver. G2. They made signs to his father. From this it would 
 appear that he was deaf also. Meyer conjectures, without any suffi- 
 cient reason, that they made signs in order to spare the mother, when 
 they referred the case to her husband. 
 
 Ver. 63. A writing tablet. A tablet smeared with wax, on 
 which one wrote witli a style (stylus), a sharp instrument adapted for 
 the purpose ; the usual mode in those days. — Saying. A Hebrew 
 form of expression as applied to writing, but natural enough. — His 
 
20 LUKE I. [1 : 64-67 
 
 64 marvelled all. And his mouth was opened immedi- 
 ately, and his tongue loosed, and he spake, blessing 
 
 65 God. And fear came on all that dwelt round about 
 them : and all these sayings were noised abroad 
 
 66 throughout all the hill country of Judaea. And all 
 that heard them laid them up in their heart, saying, 
 What then shall this child be ? For the hand of the 
 Lord was with him. 
 
 Chapter 1 : 67-80. 
 
 The Song of Zacharias, 
 
 67 And his father Zacharias was filled with the Holy 
 Ghost, and prophesied, saying, 
 
 name is John. Not ' shall be ;' the declaration of the angel (ver. 
 13) had already settled that question. Bengel : ' This first writing of 
 the New Testament begins with grace ' (in allusion to the meaning of 
 the name). 
 
 Ver. 64. Immediately. According to the prediction (ver. 20), 
 the whole prophecy (ver. 13), about which Zacharias doubted having 
 now been fulfilled. That this was a miraculous restoration, follows 
 from the character of the entire narrative. — The word loosed is pro- 
 perly supplied. The first words were not 'those of complaint, but of 
 praise ; God proved that his affliction had been a blessing. 
 
 Ver. 65. Fear. The first effect produced by events which betoken 
 what is supernatural (comp. chap. 1 : 12, 29 ; 2 : 9 ; 5 : 8 ; Mark 4 : 
 41 ; Acts 2 : 43). — All these sayings, t. e., the story of what had 
 happened at the circumcision of the child, possibly including the 
 whole series of remarkable events in regard to John. — Throughout 
 all the hill country of Judaea, in which the home of Zacharias was 
 situated (ver. 39). 
 
 Ver. 66. What then shall this child be ? ■ What then,' i. e., 
 in view of these remarkable circumstances, — a connection of thought 
 not fully brought out in the A. V. — For, or, ' for indeed.' This is a 
 remark of the Evangelist, justifying what was said. — The hand, etc. 
 This common Old Testament figure means that the power of the Lord 
 was present with him. Luke uses the same phrase in Acts 11 : 21 ; 
 13 : 11, and the same figure in a number of cases. 
 
 The Song of Zacharias, vers. 67-80. 
 
 This is called the Benedictus from the first word in the Latin version. It presents 
 
 not only the faith of a pious JeAvish priest, not only the result of the long months 
 
 of silent reflection to which Zacharias had been subjected, but also these as guided, 
 
 moved, and uttered under the immediate influence of the Holy Spirit. Such an 
 
1 : 68, 69.] LUKE I. 21 
 
 68 Blessed be the Lord, the God of Israel ; 
 
 For he hath visited and wrought redemption for 
 his people, 
 
 69 And hath raised up a horn of salvation for us 
 In the house of his servant David 
 
 entire absence of erroneous Messianic expectations was scarcely possible in tbe case 
 of even a pious Jew at that time, without the influence of the Holy Spirit guarding 
 from error. But it must not be limited in its meaning to temporal prosperity, or 
 even to the temporal greatness of the Messiah's kingdom Taking it as an expres- 
 sion of religious feeling, we discover the hopes of the human educator of John the 
 Baptist, and thus obtain a hint of the real views of John himself and of the charac- 
 ter of his ministry. The hymn may be divided into five stanzas (of three lines each, 
 though some make more). The following outline will suffice: Thanksgiving for the 
 coming of the Messiah (vers. 67-70) ; for the salvatiun He will bring to Israel (vers. 
 71-75), covering two stanzas; expression of gratitude for the child and the part he 
 will have in this great work (vers. 76, 77) ; closing prophecy of the glory of the 
 Messiah's appearing, and the blessed effects upon His people (vers. 78, 79). As is 
 natural, the song of Zachavias is more national in its character, the song of Mary 
 more individual. The Bencdictus is more priestly, the Magnificat more royal. 
 
 Ver. 67. "Was filled with the Holy Ghost. The song which 
 follows is thus declared to have been inspired. The time seems to 
 have been the circumcision of the child, and these were the words in 
 which Zacharias was 'blessing God' (ver. 64). — Prophesied. It 
 was in the fullest sense a prophetic song, as well as a song of praise. 
 Godet thinks : 'This song, which was composed in the priest's mind 
 during the time of his silence, broke solemnly from his lips the mo- 
 ment speech was restored to him, as the metal flows from the crucible 
 in which it has been melted the moment that an outlet is made for it.' 
 This makes ver. 64 refer to this song. Luke is in the habit of going 
 back to a matter previously mentioned, in order to give fuller 
 details. 
 
 Ver. 68. Blessed. Latin: Benedictus, hence the name. — For he 
 hath visited, etc. The past tenses throughout are used because the 
 eye of prophecy regards these certain future events as having already 
 taken place. — Wrought redemption. This sums up the benefits 
 bestowed by the Messiah, regarding them from the priestly point of 
 view. It is very unlikely, that a priest would apply such a word to 
 political deliverance alone. — His people. Comp. the previous clause: 
 ■ the God of Israel.' 
 
 Ver. 69. A horn of salvation for us. This well-known figure 
 of the Old Testament (1 Sam. 2 : 10 ; Ps. 132: 17), alluding to"" the 
 horns of beasts as their formidable weapon of defence, points out here 
 a strong, powerful defender, to rise in the house of his servant 
 David An allusion to the horns of the altar is unlikely. 
 
22 LUKE I. [1: 70-74. 
 
 70 (As he spake by the mouth of his holy prophets 
 
 which have been since the world began *), 
 
 71 Salvation from our enemies, and from the hand of 
 
 all that hate us ; 
 
 72 To show mercy towards our fathers, 
 And to remember his holy covenant ; 
 
 73 The oath which he sware unto Abraham our father, 
 
 74 To grant, unto us that we being delivered out of the 
 
 hand of our enemies, 
 Should serve him without fear, 
 
 * Instead of since the world began, read of old. — Am. Com.. 
 
 Ver. 70 is parenthetical. — By the month of his holy prophets. 
 
 The same thought which was expressed by Mary (ver. 55). — Since 
 the world began, more correctly, of old, lit., ' from the age.' — 
 The expression implies that the promise of the Messiah was from « the 
 beginning.' 
 
 Ver. 71. Salvation from our enemies. The word 'salvation' 
 is taken up again from ver. 69, the intervening verse being parenthetic 
 cal (like the first clause of ver. 55, which expresses the same thought). 
 That political deliverance was in the mind of Zacharias cannot bo 
 doubted, but certainly not that alone. ' But he chiefly prizes this 
 political liberation as the means to a higher end, the reformation of 
 Divine worship ; vers. 74, 75.' Van Oosterzee. 
 
 Ver. 72. To show mercy towards our fathers. The word 
 'promised' was supplied in the A. V., because of the difficulty in- 
 volved in the "thought of showing mercy to those already dead. But 
 the expression is poetic. The pious Jews of old had wept over the 
 decay of their nation, and even though dead and living with God, the 
 fulfilment of their hopes and wishes might be called showing mercy 
 toward them. —And to remember his holy covenant, i.e., by 
 the act of fulfilling what He had promised therein to show His mind- 
 fulness of it. 
 
 Ver. 73. The oath. This explains the word 'covenant' in ver. 72. 
 God's covenant of mercy had been sealed by an oath. This ' oath ' is 
 found recorded in Gen. 22: 16-18. The Abrahamic covenant becomes 
 prominent as the coming of the Messiah draws near. Comp. Gal. 3. 
 
 Ver. 74. To grant unto us. This gives the purpose both of the 
 oath and the approaching fulfilment of it. — That we. This intro- 
 duces what God purposed to grant. — Being delivered out of the 
 hand of our enemies, such as Antiochus Epiphanes and the Ro- 
 mans, who had interfered with the Jews in their worship. — Should 
 serve him. This probably refers to public religious worship, as the 
 sign of truly serving God. — Without fear ; the emphatic phrase of 
 
1 : 75-78.] LUKE I. 23 
 
 75 In holiness and righteousness before him all our 
 
 days. 
 
 *o' 
 
 76 Yea and thou, child, shalt be called the prophet of 
 
 the Most High : 
 For thou shalt go before the face of the Lord to 
 make ready his ways ; 
 
 77 To give knowledge of salvation unto his people 
 In the remission of their sins, 
 
 78 Because of the l tender mercy of our God, 
 
 2 Whereby the day spring from on high 3 shall visit us. 
 
 1 Or, heart of mercy. 2 Or, Wlierein. 3 Many ancient authorities. read hath visited us. 
 
 the sentence. It means : without fear of enemies ; the fear of God, 
 which is the Old Testament token of piety, is implied in the next verse. 
 
 Ver. 75. In holiness and righteousness. 'Holiness' is con- 
 secration to God, 'righteousness" the manifestation of it; without 
 the former, the latter would be merely external ; both are necessary 
 to true piety; even the 'righteousness' has respect to God rather than 
 to men. — All our days. This extends the thought beyond the lives 
 of individuals, to the national existence of Israel. Temporal prosperity 
 is implied, but only as the result of the religious restoration just 
 spoken of. Israel failed to be thus restored, and hence the prosperity 
 did not come ; but the prophecy will yet be fulfilled. 
 
 Ver. 76. Yea and thou, child, in accordance with the great 
 blessing already spoken. Zacharias, as a father, speaks of his son, as 
 a prophet he foretells the career of the last and greatest of the pro- 
 phets ; but as a priest, singing of Messianic deliverance, paternal 
 feeling takes a subordinate place. He introduces the position of his 
 son only as relates to the coming of the Messiah. — For thou shalt 
 go before the face of the Lord. Comp. ver. 17. 'The Lord ' may 
 refer to God, rather than to the Messiah. But in any case the glory 
 of Jehovah was to appear in the advent of the Messiah, who was Him- 
 self 'the Lord.' — To make ready his ways. Comp. on chap. 3: 4. 
 
 Ver. 77. Knowledge of salvation. This was the end of the 
 preparation just spoken of. — In the remission of their sins. 
 Not that salvation consists only in remission of sins, but that they 
 might know that Messianic salvation comes in and through the remis- 
 sion of their sins. John led to this knowledge by his preaching of 
 repentance, awakening the consciousness of sin, and of needed remis- 
 sion. 
 
 Ver. 78. Because of the tender mercy of our God. This 
 is to be joined closely with ver. 77, giving the cause of the ' remission/ 
 — Whereby, or, ' wherein.' The latter is more literal ; i. e., in the 
 exercise of this tender mercy. — The dayspring from on high. 
 An allusion to the Messiah and His saivation, as prophesied in Mai. 
 
24 LUKE I. [1 1 79, 80. 
 
 79 To shine upon them that sit in darkness and the 
 
 shadow of death ; 
 To guide our feet into the way of peace. 
 
 80 And the child grew, and waxed strong in spirit, 
 and was in the deserts till the day of his shewing unto 
 Israel. 
 
 4: 2, the last prophecy of the Old Testament. The Messiah is figura- 
 tively presented by the word ' dayspriug,' the springing up of the 
 light, of the sun (not of a plant, as some have supposed). To this the 
 phrase 'on high' is joined, because the Messiah comes from on high ; 
 the dayspring does not, and it seems impossible to preserve the figure 
 throughout by any explanation. — Shall visit us. The future (sus- 
 tained by the best authorities) is more distinctly prophetic of the 
 speedy coming of the Messiah. 
 
 Ver. 79. To shine. The purpose of the visiting. The figure 
 contained in the word 'dayspring' is carried out. — Upon them that 
 sit in darkness and the shadow of death. This describes the 
 condition of Israel, and also of the world at large. They were ' sit- 
 ting,' remaining, abiding, ' in darkness,' as opposed to the light of 
 divine truth, 'and the shadow of death' (comp. Isa. 9:2; Matt. 4: 
 1G) ; in a darkness, in which death reigns, deprived of the light of 
 spiritual life. Death is personified as casting a shadow. The Scrip- 
 tural figure of darkness usually involves the two thoughts of spiritual 
 ignorance and death, just as light includes the light of divine truth 
 and life, the former being the sphere of the latter. — To guide our 
 feet into the way of peace. This is the end of giving light, and 
 thus of the visit of the dayspring. This figure suggests walking in 
 the light (Eph. 5: 8), as opposed to 'sitting in darkness.' As the 
 word ' peace ' in the Old Testament is generally used to sum up divine 
 blessings, a sense which receives even greater fulness in the New 
 Testament (see on chap. 2: 14), it may be well said, that 'the hymn 
 concludes with a boundless prospect into the still partially hidden 
 future.' . 
 
 Ver. 80. And the child grew, etc. This verse is all that is 
 told us of the thirty years which this remarkable person lived before 
 he began to preach, and gives a formal conclusion to this part of the 
 narrative (comp. the similar conclusion in chap. 2 : 40, 52). This 
 fact, together with the peculiar style of the narrative (from ver. 6 to 
 the close of the chapter), has led to the theory that the whole was 
 taken from some trustworthy document found by Luke. The Old 
 Testament spirit and phraseology has led to the further conjecture, 
 that it was originally written in Hebrew. — In the deserts, i. e., 
 the wilderness of Judah, which was not far from his home 'in the 
 hill country' (vers. 39, 65). The Essenes, a mystic and ascetic Jew- 
 ish sect, dwelt in the same region ; but there is not the slightest 
 
2:1.] LUKE II. 25 
 
 Chapter 2 : 1-7. 
 
 The Birth of Jesus at Bethlehem. 
 
 2 : l Now it came to pass in those days, there went out a 
 
 evidence that John came in contact with them. — Till the day of his 
 shewing unto Israel. The opening of his official life, when he 
 announced himself as the forerunner of the Messiah. In the case of 
 John, temporary retirement was followed by public usefulness, the 
 one as the preparation for the other. The mistake of monastic life 
 consists in making the retirement permanent, leading to idleness or 
 selfish piety ; but Protestants often overlook the need of such tempo- 
 rary withdrawal, to gain time for calm reflection, rest from conflicts 
 and cares, as well as strength for future work, in communing with 
 God. 
 
 TJie Birth of Jesus at Bethlehem, vers. 1-7. 
 
 This paragraph narrates : the circumstances which led His mother from Nazareth 
 (chap. 1 : 2C, 56) to Bethlehem (vers. 1-5) ; the fact and place of His birth (vers. G, 7). 
 The simple historical character of the story should be contrasted with the fantastic 
 form of the legends which have arisen respecting the same event. Here, where 
 superstitious fancy has been so active, the Evangelist has nothing supernatural to re- 
 cord. A real child was born of a human mother ; that is the main fact. The main 
 argument against the historical character of the chapter has been drawn from the 
 difficulty about the census under Quirinius ; but the accuracy of Luke's statement 
 cannot be disproved, and the latest researches confirm it. See on ver. 3. 
 
 Ver. 1. In those days. Indefinite ; about the time of the birth 
 of John the Baptist. — There went out a decree, an authoritative 
 edict. When it was issued is not of primary importance ; it affected 
 Joseph and Mary 'in those days.' — All the world, i. e., the Roman 
 world. We should not, to avoid difficulty, limit it to Palestine. The 
 marginal note is added wherever this Greek word occurs, to distinguish 
 it from similar ones. — Should be enrolled. Such an enrolment 
 was like a modern census ; but as the ultimate purpose was taxation, 
 there was a record of property. The word here used, it is claimed by 
 some, has always a reference to tax-lists, as distinguished from a mere 
 census with a view to recruiting the army. But Luke might pro- 
 perly use this term, even though at the time there was no avowal of 
 the proposed taxing. Afterwards when a regular registration for taxa- 
 tion took place, according to Josephus, an uproar occurred (alluded to 
 by Luke in Acts 5 : 37) ; hence an avowal of the purpose at an earlier 
 date, while Herod was still king, would have occasioned a disturbance ; 
 but of such a disturbance about this time there is no record. On the 
 theory that the enrolment was statistical, like a modern census, all dif- 
 culty vanishes, for Augustus ordered such an enrolment at least three 
 times during his reign, and in statistics prepared by him, as we certainly 
 know, there was a record of the population of countries ruled by dc- 
 
26 LUKE II. [2: 2 
 
 decree from Caesar Augustus, that all x the world should 
 2 be enrolled. This was the first enrolment made when 
 
 1 Gr. the inhabited earth. 
 
 pendent kings, such as Herod. It is true, the date of no one of these 
 enrolments corresponds with that assigned to the birth of Christ, but 
 some time would elapse before Judcea would be subjected to the provi- 
 sions of such an edict. At the death of Augustus a paper prepared by 
 him, containing full statistics of the empire, was read before the 
 Roman Senate. This implies a census of the population of Judasa some 
 time before the death of Augustus (a. d. 14). The latter census under 
 Quirinius (a. d. 6), which seems to have been specifically for the pur- 
 pose of taxation, probably did not furnish the statistics from Judoea 
 for the paper of the emperor. Augustus ordered his first census of 
 the Roman people in the year of Rome 72G, and he would scarcely 
 leave this important kingdom out of view until u. c. 759 (the date of 
 the census of Judoea under Quirinius, mentioned by Jo.-ephus). 
 During the whole of this period it was dependent upon Rome (under 
 Herod and Archelaus). 
 
 Ver. 2. And this was the first enrolment made "when 
 Quirinius "was governor of Syria. This is the natural sense of 
 the verse, Luke having in mind the second and more noted enrolment 
 under Quirinius, mentioned by himself, Acts 5: 37, and by Josephus. 
 The man referred to undoubtedly is P. Sulpicius Quirinius (not Quirinus) ; 
 the office was that of president or governor of a Roman province (tech- 
 nically, ' proconsul,' although in chap. 3 : 1 the term is applied to 
 Pilate, who was only procurator). According to Josephus, this Quiri- 
 nius was made governor of Syria eight or ten years after the birth of 
 Christ, while according to the statement of Tertullian (isolated, how- 
 ever), Christ was born when Q. Saturninus was governor of Syria. 
 
 The Enrolment under Quirinius. It is not improbable that 
 Quirinius was twice governor of Syria, the first time about the date 
 usually assigrled to the birth of Christ. 1. An old monumental inscrip- 
 tion speaks of a second governorship (according to the authority of the 
 celebrated historian and antiquarian Mommsen), and this is confirmed 
 by a passage in Tacitus (Annal. iii. 48, as interpreted by Zumpt and 
 Mommsen). 2. We have no definite record of the governors of Syria 
 between b. c. 4 and a. d. 6 — ten years. Now during this time Quiri- 
 nius must have been proconsul somewhere (he had been consul in b. 
 c. 12), and most probably in Syria, since it can be proven that it was 
 not in the other eastern provinces, and he was in the East before b. c. 
 4 (so A. W. Zumpt). The statement of Tertullian is at once outweighed 
 by the thrice repeated assertion of Justin Martyr that our Lord was 
 born under Quirinius, and his appeal to the register then made for 
 confirmation. It is true these positions have been denied, but it should 
 be borne in mind that Luke not only claims to be a careful investigator 
 (chap. 1:3), but has been proven to be such. The Book of Acts is full 
 of statements which attest his accuracy. To suppose that he could 
 
2: 3, 4.] LUKE II. 27 
 
 3 Quirinius was governor of Syria. And all went to 
 
 4 enrol themselves, every one to his own city. And 
 Joseph also went up from Galilee, out of the city of 
 Nazareth, into Judaea, to the city of David, which is 
 
 make a mistake here is to deny his competency to write history at all. 
 If Quirinius had not been ruler iu Syria at that time, there were many 
 persons living who could and would have pointed out the mistake. \ 
 But as the word ' governor' (the cognate verb occurs here), was used 
 with some latitude, thero is no objection to the explanation that 
 Quirinius acted as an extraordinary legate of the empire, or as questor, 
 in conducting this census, not as proconsul. This view is preferable, 
 if that, of Zunipt cannot be sustained. 
 
 Other explanations: (1) The translation of the A. V. 'This taxing 
 was first made when Cyrenius was governor of Syria,' implying that 
 the decree was made at the time of the birth of Christ, but not carried 
 into effect until the governorship of Quirinius, a number of years aftei'- 
 wards. But this meaning would be brought out by a very different 
 phrase from the one used. (2) Similar to this, but more grammatical, 
 is the interpretation, ' The taxing itself was made for the first time 
 when,' etc. Neither of these meets the difficulty, since the execution 
 of the edict is implied in the coming of Joseph to Bethlehem. Some 
 suppose that the death of Herod caused an interruption, so that the 
 enrolment was made complete under Quirinius. But 'was made' 
 does not mean 'was completed, and there is no historical proof of such 
 interruption. (3) It is barely possible that the passage means : ' this 
 taxing took place before Quirinius,' etc. But what purpose could there 
 be in such a statement? (4) The supposition that it was a mere 
 priestli/ taxing which Luke confounds with the Roman censuses utterly 
 unwarranted. 
 
 Ver. 3. Every one to his own city, i. e., to the city of his ex- 
 traction (comp. ver. 4). This was not the Roman custom, but was 
 probably adopted as a measure of policy in accordance with the Jewish 
 habits in regard to genealogies. Roman usage required the enrolment 
 of women, and possibly their actual presence at the place of enrolment. 
 This mixture of Roman and Jewish usage, so likely to occur in an en- 
 rolment, made under a Jewish king yet by order of the Roman Em- 
 peror, is a strong proof of the accuracy of Luke's account. 
 
 Ver. 4. Went up. The usual expression for a journey towards 
 Jerusalem. — To the city of David ; his birth-place (Ruth 1 : 19; 
 1 Sam. 16). — "Which is called Bothleheni. This form of expres- 
 sion indicates that it was a small place ; comp. Micah 8:2; Matt. 2 : 
 5, 6. It was about six miles south of Jerusalem, in a fertile region ; 
 hence probably the name, which means 'house of bread.' To dis- 
 tinguish it from a Galilean town of the same name it was called Beth- 
 lehcm-Judah, also Ephrath and Ephrata (see Bible Dictionaries). In 
 the city of David the Son of David was to be born (comp. chap. 1 : 32). 
 
28 LUKE II. [2: 5-7. 
 
 called Bethlehem, because he was of the house and 
 
 5 family of David ; to enrol himself with Mary, who 
 
 6 was betrothed to him, being great with child. And it 
 came to pass, while they were there, the days were ful- 
 
 7 filled that she should be delivered. And she brought 
 forth her first-born son ; and she wrapped him in 
 swaddling clothes, and laid him in a manger, because 
 there was no room for them in the inn. 
 
 Ver. 5. With Mary. Even if not required'to do so, she natu- 
 rally accompanied Joseph. In her peculiar condition she would cling 
 to him, especially as all had been cleared up between them (comp. 
 Matt. 1 : 18-25). Perhaps the prophecy respecting Bethlehem (Micah 
 5:1; comp. Matt. 2 : 6) was in her mind. Some think that she was 
 an heiress, having possessions in Bethlehem, and therefore obliged to 
 appear there to represent an extinct family. But an heiress would 
 not be likely to seek refuge in a stable at such a time. — Who was 
 betrothed to hini. This does not contradict Matt. 1 : 24, but rather 
 sets forth the peculiarity of the case, as there described. The verse 
 sheds no light on the question, whether she too were of the house of 
 David. 
 
 Ver. 6. While they were there. Apocryphal legends tell 
 how she was overtaken on the way, and sought refuge in a cave. 
 They seem to have arrived in Bethlehem, and sought shelter in vain, 
 before the time spoken of here. — Be delivered, or, 'bring forth,' as 
 the same word is rendered in ver. 7. 
 
 Ver. 7. Her fiist-born son. This implies that Mary had other 
 children (in Matt. 1: 25 ' first-born ' should be omitted). It is un- 
 likely that an only child would be thus termed by one who wrote long 
 afterwards with a full knowledge of the family. See chap. 8 : 19-21. 
 Luke says nothing to justify the legends of a birth without pain, and 
 the many other fancies which have been added to the story — And 
 she wrapped him in swaddling-clothes, or, ' bands.' About 
 this there is nothing unusual except the activity of the mother. — In a 
 manger. Our Lord was born in a stable. This was purposed by 
 God, however accidental the choice on the part of Joseph and Mary. 
 His self-abasement is thus illustrated, the nature of His kingdom sug- 
 gested, the lesson of humility enforced. — Tradition says that this stable 
 was a cave, and this might be the case, since in rocky countries caves 
 are used for stables. One ancient writer finds in this a fulfilment of 
 the prophecy (Is. 33: 16): 'His place of defence shall be the muni- 
 tions of rocks.' The place cannot be now identified. It is unlikely 
 that the cave belonged to the shepherds afterwards spoken of ; ver. 15 
 suggests that Bethlehem was not their home. — Because there was 
 no room for them in the inn, or, 'caravanserai.' Not an inn, 
 with a host, as in chap. 10 : 34, 35, but a place where travellers 
 
2: 8.] LUKE II. 29 
 
 Chapter 2 : 8-20. 
 
 Tlic Angels and the Shepherds. 
 
 8 And there were shepherds in the same country- 
 abiding in the field, and keeping ! watch by night over 
 
 1 Or, niyht-watches. 
 
 lodged, providing their own food. There is no hint of want of hospi- 
 tality. The town was full, the inn was full ; failing to obtain a place 
 there, they found the much needed shelter in a stable, — not necessarily 
 however that of the inn, which would be less retired than others. The 
 fact that changed the world was accomplished in a stable ; but the 
 world's emperor must send forth a universal decree that this humble 
 birth might be in accordance with prophecy ; for He who lay in the 
 manger there was King of kings. The enrolment is in one aspect a 
 sign of subjection, in another of superiority. 
 
 The Angels and the Shepherds, vers. 8-20. 
 
 We have here the first gospel message, by the mouth of an angel, to shepherds in 
 the fields (vers. 8-12;: the joyous chant of the heavenly hosts at this announcement 
 (vers. 13, 14) ; the visit of the shepherds in obedience to the angelic message (vers 15- 
 19) ; the mention of their praise (ver. 20), heaven and earth thus uniting in celebrating 
 the Nativity. 
 
 If this account is true, then the supernatural events narrated are conclusive in their 
 testimony to the Divine-human Person of Christ. No one, inventing statements to 
 prove the supernatural origin of Jesus, would have been satisfied with this brief sketch, 
 or with the amount of miraculous incident here introduced. ' In the details of the 
 history, the supernatural is confined within the limits of the strictest sobriety and 
 most perfect suitability, and differs altogether in this respect from the marvels of the 
 Apocryphal writings ' (Godet). 
 
 Ver. 8. Shepherds, i e., some shepherds, probably chosen because 
 they too, like Simeon, ' were -waiting for the consolation of Israel' (ver. 
 25). The Shepherd of Israel cares for His flock ; while sending a 
 Saviour to the whole world, He satisfied the secret yearnings of this 
 humble company. His care is as minute as it is extensive. — Keeping 
 ■watch by night over their flock. (The change of order is re- 
 quired by the Greek.) This might have been in December. The Jew- 
 ish Rabbins indeed say that flocks were taken out in March and brought 
 home in November, but this probably refers to far off pastures. 
 During the rainy season from November to March, according to the tes- 
 timony of trustworthy observers, there generally occurs an interval of 
 dry weather (between the middle of December and the middle of Feb- 
 ruary), when of course the grass is green. The exact date cannot be 
 fixed. The traditional date (December 25) is of late origin, and Christ- 
 mas was not celebrated in the church till after the middle of the fourth 
 
30 LUKE II. [2 : 9-11. 
 
 9 their flock. And an angel of the Lord stood by them, 
 and the glory of the Lord shone round about them : 
 
 10 and they were sore afraid. And the angel said unto 
 them, Be not afraid; for behold, I bring you good 
 tidings of great joy which shall be to all the people : 
 
 11 for there is born to you this day in the city of David 
 
 century, and seems to have been substituted for a series of heathen fes- 
 tivals. Still, the celebration of Epiphany in the second century indi- 
 cates a recognition of the related events in the church-year. But 
 there was no agreement in the early church as to the time of Christ's 
 birth, and there is quite as little among modern chronologists. The 
 Saviour was born in the fulness of the time, just when He was most 
 needed, and when the Jewish and Gentile world was fully prepared 
 for this central fact and turning-point in history. The 25th of Decem- 
 ber may have been selected for poetic and symbolical fitness. At that 
 season the longest night gives way to the returning sun on his trium- 
 phant march, just as Christ appeared in the darkest night of sin and 
 error as the true Light of the world. 
 
 Ver. 9. An angel, not, ' the angel.' — Stood by. This indicates 
 a sudden, but actual, appearance; not a vision. The angel may Lave 
 been above them, but this is not stated. The shepherds may have been 
 in a state of peculiar susceptibility, as pious men, in the quiet night, 
 under the starry heavens, where Lavid first sang as he watched his 
 flock : but this will not account for the story before us. — The glory 
 of the Lord. The Shekinah, the brightness of God's presence, so 
 often spoken of in the Old Testament. This accompanied the angel, 
 both to reveal his presence in the night and to attest his authority. — 
 And they -were sore afraid. Lit., ' feared a great fear.' The 
 usual effect of angelic appearances, enhanced in this case by the super- 
 natural brightness. 
 
 Ver. 10. Be not afraid. Comp. chap. 1:13, 30. — I bring you 
 good tidings of great joy. Lit., 'I evangelize to you great joy.' 
 The message is a gospel message, a joyous message ; therefore they 
 should not be afraid. — To all the people, •'. e., of Israel. First of 
 all to them, then through them to the Gentiles. 
 
 Ver. 11. To you. This refers directly to the shepherds, as in 
 ver. 10, confirming the view, that they were men who expected tie 
 Messiah. — In the city of David. Bethlehem ; comp. vers. 4, 15. 
 The latter instance shows that they understood it at once. The refer- 
 ence to the prophecy in Micah 5 : 2 was probably plain to the pious 
 shepherds. — A Saviour. Comp. Matt. 1 : 21. Not a mere temporal 
 deliverer, as appears from what follows : which is Christ the Lord. 
 This is the only place where these words come together in this form. 
 The first means 'the Messiah,' and could not be otherwise understood; 
 the second has already been used twice (ver. 9) of God, and is the 
 
2: 12-14.] LUKE II. 31 
 
 12 a Saviour, which is l Christ the Lord. And this is 
 the sign unto you ; Ye shall find a babe wrapped in 
 
 13 Bwaddling clothes, and lying in a manger. And sud- 
 denly there was with the angel a multitude of the 
 heavenly host praising God, and saying, 
 
 14 Glory to God in th'e highest, 
 
 And on earth 2 peace among 3 men in whom he is 
 well pleased. 
 
 1 Or, Anointed Lord. 2 Many ancient authorities read peace, good pleasure among men. 
 8 Gr. men of good pleasure. 
 
 word used in the LXX. to translate the Hebrew Jehovah. We there- 
 fore understand the angelic message, this first Gospel statement of 
 the Person of Christ, to mean that the child born in Bethlehem as a 
 Saviour, was the promised Messiah. Jehovah. 
 
 Ver. 12. The sign. No sign had been asked for (comp. chap. 1 ■ 
 86) ; when Zacharias requested one, he was punished (1 : 18, 20). 
 The dispensation of faith is beginning. — A babe. Not ' the babe.' 
 They were to look for a child born that day, wrapped and lying in a 
 manger. There could be but one such. — A manger, not ' the man- 
 ger.' This implies that the place was not one well known to the 
 shepherds. Hence the stable could scarcely have belonged to them. 
 Some suppose that a secret influence guided them to the spot ; but 
 after such a revelation, they would seek, if necessary, among the sta- 
 bles of a small place like Bethlehem. 
 
 Ver. 13. A multitude of the heavenly host, t*. e., angels, 
 who are represented as a host surrounding the throne of God (1 Kings 
 22: 19; 2 Chron. 18: 18; Ps. 103: 21; Dan. 7 : 10 ; Matt. 20: 53; 
 Rev. 19: 14). Nothing is said as to whether the song was in the air 
 or on the earth ; probably it was heard by the shepherds alone. 
 
 Ver. 14. Glory to God in the highest, and on earth peace 
 among men in whom he is well pleased. The best authorities 
 read evdoKiat; (instead of Evdoxia), of which a literal rendering is given 
 in the mai-gin of the R. V. The word is elsewhere translated 'good- 
 will;' but it must mean God's good will or good pleasure, not man's. 
 This is brought out in the R. V. (text), which expi-esses the view of 
 the vast majority of scholars. The full meaning is : Let there be, or there 
 is (both ideas being included), glory to God among the angels in hea- 
 ven for sending the Messiah, and peace (in the widest sense, salvation) 
 on earth among men in whom lie is well pleased, i. e., His chosen 
 people. The form is that of Hebrew parallelism, in two lines with a 
 three-fold correspondence: 'glory' — 'peace;' 'in the highest' — 'on 
 earth;' 'God' — 'among men of His good pleasure.' 'Toward' is 
 altogether incorrect. 'Good pleasure' cannot mean the good will of 
 men toward God or toward each other (Roman Catholic versions). 
 This sense is contrary to the grammatical usage of the Greek as well 
 
3'J LUKE II. [2: 15-17. 
 
 15 AdcI it came to pass, when the angels went away 
 from them into heaven, the .shepherds said one to an- 
 other, Let us now go even unto Bethlehem, and see 
 this l thing that is come to pass, which the Lord hath 
 
 16 made known unto us. And they came with haste, 
 and found both Mary and Joseph, and the babe lying 
 
 17 in the manger. And when they saw it, they made 
 known concerning the saying which was spoken to 
 
 1 Or, saying. 
 
 as to the analogy of Scriptural statements. At such a time the ground 
 of peace would be placed, not in men, but in God. The reading followed 
 in the A. V. is not so well supported. It may be thus expanded : God is 
 praised in heaven, and peace proclaimed on earth, because He has shown 
 His good will among men by sending the Messiah, who is the Prince of 
 peace (Isa. 9: 5), and has reconciled heaven and earth, God and man. 
 In both cases, ' peace ' is to be taken in the widest sense ; it is the re- 
 sult of the great doings of God, for which angels praise Him. ' Good 
 pleasure' not only means favor toward men, but implies that sinful 
 men are well-pleasing to a holy God — a mystery proclaimed and ex- 
 plained by the gospel of Jesus Christ. In Ilim, chosen in Him and 
 in fellowship with Him, sinful men become the objects of God's good 
 pleasure. God's mercy and God's sovereignty, thus meeting in the 
 Babe of Bethlehem, are celebrated by the heavenly host. Poetry is 
 truly Christian just to the extent that it is an echo and response to 
 this first Christian hymn. Angels show their sympathy in man's sal- 
 vation, and utter their highest praises to God, when they sing of the 
 ' Saviour, Christ the Lord.' The personal dignity of the Redeemer is 
 supported by this Gloria in Excclsis, while Christ's work in bringing 
 'peace on earth among men of God's good pleasure' upholds the 
 truthfulness of this story of the angels' song at His birth. 
 
 Ver 15. The shepherds. The angels went to heaven: the 
 shepherds sought what the angels had praised : the former, to continue 
 the song of ' glory in the highest;' the latter, to discover 'peace on 
 earth.' — Now, i. e., at once. — Even unto Bethlehem. As far as 
 Bethlehem ; as though it were not their usual place of resort. — This 
 thing, lit., 'saying;' the same word is used in vers. 17, 19. The 
 simple faith of these shepherds is a token that they were men 'in 
 whom He is well pleased,' and hence chosen to receive this revelation. 
 
 Ver. 1<5. Found, suggesting previous search. — Mary and Joseph. 
 Her name naturally comes first, as the mother, but especially in view 
 of the peculiar nature of her motherhood. — In the manger : the one 
 they had sought as the sign. 
 
 Ver. 17. They made known concerning the saying, i. e., 
 of the angels. This was the first gospel message told by men. It is 
 
2: 18-20] LUKE II. 33 
 
 18 them about this child. And all that heard it won- 
 dered at the things which were spoken unto them by 
 
 19 the shepherds. But Mary kept all these l sayings, 
 
 20 pondering them in her heart. And the shepherds re- 
 turned, glorifying and praising God for all the things 
 that they had heard and seen, even as it was spoken 
 unto them. 
 
 1 Or, thing*. 
 
 not indicated that they told it, at this time, to more than those present 
 when they found the child. 
 
 Ver. 18. "Wondered. With this natural, and probably transient, 
 wonder of those who heard the story, the narrative contrasts the more 
 abiding effect upon Mary. Before Jesus appeared as a teacher, thirty 
 years afterwards, the story was probably forgotten by all but a few 
 earnest souls. If His woixls and works did not prevent the mass of 
 the Jews from rejecting Him, how little influence would this story 
 have ! 
 
 Ver. 10. But Mary. Still in the foreground. — Kept all these 
 sayings. She kept, or more exactly, she was keeping, continued to 
 keep, in her memory, all these sayings, i. e., all these things now spoken 
 of. — Pondering them in her heart. Revolving, comparing, re- 
 flecting upon them in the quietude of her heart. She possessed ' the 
 ornament of a meek and quiet spirit' (1 Pet. 3:4). This accurate de- 
 tail favors the view that the account was derived, at least indirectly, 
 from her. Evidently she had not a full understanding of the matter. 
 
 Ver. 20. Returned, i. e., to their flock, to their duty. Angelio 
 revelations did not make them unfaithful shepherds. But their ordi- 
 nary duty was made glad by what they had heard and seen. We hear 
 no more of them. Van Oosterzee : 'They probably fell asleep, before 
 the beginning of our Lord's public ministry, with the recollection of 
 this night in their hearts, and a frame of mind like that of the aged 
 Simeon. Their names, unknown on earth, are written in heaven, and 
 their experience is the best example of the first beatitude. Matt. 5 : 3.' 
 
 Lessons from the Nativity : God has in every birth His admirable 
 work. But God to be a child, that is the miracle of miracles. The 
 great God to be a little babe ; the Ancient of Lays to become an infant; 
 the King of eternity to be two or three months old, the Almighty Je- 
 hovah to be a weak man ; God immeasurably great, whom heaven and 
 earth cannot contain, to be a babe a span long; He that rules the stars 
 to suck a woman's nipple; the founder of the heavens rocked in a 
 cradle ; the swayer of the world swathed in infant bands — it is a most 
 incredible thing. The earth wondered, at Christ's nativity, to see a 
 new star in heaven ; but heaven might rather wonder to see a new Sun 
 on earth. — Glory and shame, the highest heavens and the lowly manger, 
 angels and shepherds, how much in keeping with the birth of the God- 
 3 
 
34 LUKE II. [2: 21. 
 
 Chapter 2: 21-39. 
 
 The Circumcision and Presentation in the Temple. 
 
 21 And when eight days were fulfilled for circumcising 
 him, his name was called Jesus, which was so called 
 by the angel before he was conceived in the womb. 
 
 man, God emptying Himself to become man ! If it be poetry and not 
 history, then the poet would be greater than the hero (Rousseau). This 
 fact called for angels' highest strains, and ever since has been stimula- 
 ting the ' men of God's good pleasure ' to voice their thanksgiving for 
 1 peace on earth,' in a way not discordant with that song of the future, 
 in which angels and redeemed men shall unite to praise the Babe of 
 Bethlehem, to sing the eternal Gloria in Excelsis. 
 
 The Circumcision and Presentation in the Temple, vers. 21-39, 
 
 As one of the Jewish people, the child was circumcised the eighth day, and then the 
 name Jesus was formally given Him. To the account of the redemption from the tem- 
 ple services on the day of purification (vers. 22-241, Luke adds that of the recognition 
 of the infant Messiah by two godly persons, Simeon and Anna (vers. 25-38). 
 
 The order of events. 1. The flight into Egypt (Matt. 2 : 13-21; must have occurred 
 after the presentation in the temple, and before the return to Nazareih. The journey 
 could not have been made during the forty days, and Matthew's account makes it per- 
 fectly obvious that the flight took place from Bethlehem. 2. The Adoration of the Magi 
 took place about the time of the presentation in the temple. The traditional date 
 (January fi), the thirteenth day after our Lord's birth, is to be rejected. So long an 
 interval (twenty-seven days) is opposed by Matt. 2: 13, which indicates a speedy warn- 
 ing to Joseph. Nor would Herod have postponed so long the murder of the Innocents. 
 On the other hand, there was no reason why Joseph and Mary should remain long in 
 Bethlehem after the purification, and ver. 39 indicates that they did not. It is uncer- 
 tain, however, which came first. The priority of the presentation has been urged, because 
 after the visit of the Magi and the revelation of danger, the parents would scarcely 
 venture into the temple; because after the presents from the wise men Mary would 
 not have brought the offering of poverty ; because it seems more likely that the child 
 would first receive the homage of pious Israelites and then of the representatives of 
 the Gentiles. On the other hand, however, it may be said that there 6eems to be no 
 nece-sity for the dela) r of the holy family in Bethlehem after the presentation. In any 
 case the revelation of danger made to Joseph followed the presentation, 6ince he obeyed 
 at once (Matt. 2 : 14). 
 
 Ver. 21. Eight days. Comp. chap. 1: 59. — Jesus. Comp. Matt. 
 1 : 21. — Which -was so called by the angel. Comp. chap. 1; 
 31. This naming was an act of obedience and of faith on the part of 
 both Mary and Joseph (comp. Matt. 1: 21, 25). Although Joseph is 
 less prominent in the account before us, he must have been convinced. 
 This verse gives the greater prominence to the naming of the Saviour, 
 but the circumcision has a significance. He was made under the law, 
 
2: 22-2 .] LUKE II. 35 
 
 22 And when the days of their purification according 
 to the law of Moses were fulfilled, they brought him 
 
 23 up to Jerusalem, to present him to the Lord (as it is 
 written in the law of the Lord, Every male that 
 openeth the womb shall be called holy to the Lord), 
 
 24 and to offer a sacrifice according to that which is said 
 in the law of the Lord, A pair of turtledoves, or two 
 
 that He might redeem us from the law ; as a born Jew, and as One 
 who fulfilled the law for us, He was circumcised. 
 
 Yer. 22. Their purification. This refers to Mary and Joseph, 
 rather than to Mary and the child. In Lev. 12 : 4-6, there is no hint 
 of the purification of the child. The presence of Joseph was required 
 by the law respecting the redemption of the first-born (see on ver. 23), 
 and the ceremonial uncleanness, which lasted until the fortieth day in 
 the case of a male child (Lev. 12: 2-4), affected the husband. 
 
 Ver. 23. In the law of the Lord. Ex. 13 : 2, freely quoted in 
 explanation of the presentation. — Every male that openeth the 
 womb, i, e., every first born male (' both of man and of beast '). The 
 sacrifice (ver. 24) was required in every case, but the presentation 
 only in the case of the first-born son. The requirement respecting the 
 first-born was in remembrance of the sparing of the first-born of the 
 Israelites in Egypt (Ex. 13: 2; Num. 8: 17). Instead of the first- 
 born, however, God took the tribe of Levi for the service of the sanc- 
 tuary (Num. 3: 12; 8: 14-18). At the time of this substitution the 
 number of the first-born in excess of the Levites must be redeemed by 
 the payment of five shekels for each one (Num. 3: 44-51). After- 
 wards, it appears (Num. 18 : 15, 16,) that every first-born son was pre- 
 sented and redeemed by the payment of this amount. He who was 
 Himself Priest and Temple, doing God's .--ervice as none ever did, pro- 
 bably submitted to the form of redemption from the temple service. 
 Our Lord's subsequent conduct in cleansing the temple, shows how 
 little He regarded the payment of legal claims as satisfying His zeal for* 
 God's house (John 2: 13-17). 
 
 Ver. 24. According, etc. The offering was, according to Lev. 
 12: 6: 'a lamb of the first year for a burnt-offering, and a young 
 pigeon, or a turtle-dove, for a sin-offering.' In the case of poverty: 
 A pair of tuitle doves, or two young pigeons (Lev. 12: 8). 
 Joseph and Mary were not rich, but extreme poverty is not to be in- 
 ferred from this offering. If they, while sojourners in Bethlehem, had 
 also to pay five shekels at this time, there would be a sufficient reason 
 for their availing themselves of this provision of the law for those who 
 were not rich. ' Mary cannot bring a lamb for an offering : she brings 
 something better, even the true Lumb of God, into the temple ' (Van 
 Oosterzee). 
 
36 LUKE II. [2: 25-29. 
 
 25 young pigeons. And behold, there was a man in Jeru- 
 salem, whose name was Simeon ; and this man was 
 righteous and devout, looking for the consolation of 
 
 26 Israel : and the Holy Spirit was upon him. And it 
 had been revealed unto him by the Holy Spirit, that 
 he should not see death, before he had seen the Lord's 
 
 27 Christ. And he came in the Spirit into the temple : 
 and when the parents brought in the child Jesus, that 
 they might do concerning him after the custom of the 
 
 28 law, then he received him into his arms, and blessed 
 God, and said, 
 
 29 Now lettest thou thy l servant depart, O 2 Lord. 
 
 1 Gr. bondservant. 2 Gr. Master. 
 
 Ver. 25. Simeon. According to some, this was the son of the 
 famous Rabbi Hillel, and father of Gamaliel the teacher of Paul (Acts 
 34). The Rabbis say that Jesus was born in the days of Rabbi Simeon, 
 son of Hillel. But the name was very common ; ver. 20 suggests that 
 this man did not live long afterwards, while Rabbi Simeon was alive 
 in a. d. 13 ; and the language here does not point to a famous man. 
 Another untrustworthy tradition describes him as blind, but receiving his 
 sight on the approach of the child Jesus. — Righteous, as regards the 
 law, and devout, religiously conscientious (comp. Acts 2: 5; 8: 2). 
 — Looking for the consolation of Israel, i. e. t for tho coming of 
 the Messiah to console Israel after the sorrows (dolores Messise), which 
 according to the common belief should precede that coming. Comp. 
 ver. 38 — And the Holy Spirit was upon him. This explains 
 the subsequent revelation. 
 
 Ver. 26. Should not see death. Comp. Ps. 89: 48; John 8: 
 51 ; Heb. 11 : 5 ; also the phrase ' taste of death ' (Matt. 16 : 28 ; Ileb. 
 2; 9). — The Lord's Christ, i. e., 'the Messiah of Jehovah.' It is 
 implied that Simeon was vei-y old, and would die soon after. How 
 this revelation was made is not hinted. 
 
 Ver. 27. And he came in the Spirit into the temple. Ilia 
 steps were ordered by the Spirit, in the power of which he lived. The 
 Spirit led him thither to meet this child, whom he was enabled, by the 
 same Spirit, to recognize as the Messiah. 
 
 Ver. 29. The words of Simeon are poetic in their form, and even in 
 a translation retain their peculiar beauty The song is called Nunc 
 Dimittis, from the opening ^-ords in the Latin version. Like the 
 Magnificat and Benedictus, it is adapted to the peculiar time and cir- 
 cumstances assigned in the narrative. — Now lettest thou thy ser- 
 vant depart, or, ' now dost thou release thy servant.' The word 
 ' servant ' corresponds with Lord, i. e., ' master,' not, Jehovah. Death 
 
2: 30-34.] LUKE II. 37 
 
 According to thy word, in peace ; 
 
 30 For mine eyes have seen thy salvation, 
 
 31 Which thou hast prepared before the face of all 
 
 peoples ; 
 
 32 A light for 2 revelation to the Gentiles, 
 And the glory of thy people Israel. 
 
 33 And his father and his mother were marvelling at the 
 
 34 things which were spoken concerning him; and Simeon 
 
 1 Or, the unveiling of the Gentiles. 
 
 is regarded as the dismissal from honorable servitude. — According 
 to thy word, i. e., the revelation mentioned in ver. 26. — In peace, 
 in the fullest sense of happiness, blessedness. This is the result of the 
 release asked for. 
 
 Ver. 30. Have seen. These words are emphatic ; probably the 
 tradition respecting previous blindness was suggested by them. — Thy 
 salvation, i. e. t the Messianic deliverance. He sees the world's sal- 
 vation, while beholding the form of a helpless child. The prominence 
 given by Simeon to ' salvation ' rather than to the person of the child, 
 confirms the early date of the song. It also indicates that Simeon had 
 not heard of the wonderful occurrences which preceded. 
 
 Ver. 31. All peoples, both Jews and Gentiles, as the next verse 
 shows. The past tense is used from a prophetic point of view, as in 
 the songs of Mary and Zacharias. 
 
 Ver. 32. Alight. This defines ' salvation.' — For revelation to 
 the Gentiles. Comp. Is. 49 : 6, where there is a similar prophecy. 
 The idea is that of Old Testament prophecy : The light of the world 
 rises in Israel, extends its influence to other nations, which submit to 
 the Messiah and receive the light of truth. Comp. Is. 2 : 2 ; 11 : 10 ; 
 44 : 5. The marginal rendering seems far less correct. — And the 
 glory. This also defines ' salvation ;' some take it as defining ' light,' 
 but this destroys the poetic parallelism, and is otherwise objectionable. 
 The end proposed is not the glory of Israel, but the coming of the Mes- 
 siah, and His salvation is the true glory of Israel, that which really ex- 
 alts it above other nations, that for which it was chosen. 
 
 Ver. 33. And his father. 'Joseph' was substituted at an early 
 date. 'The parents' are spoken of in ver. 27 (comp. the words of 
 Mary, ver. 48). Our Lord, however, is never represented as calling 
 Joseph by this title. The use of it by Luke involves no contradiction 
 of his previous statements. To have avoided the term would look like 
 the over-carefulness of an inventor. — Were marvelling, while 
 Simeon was speaking. Although this was only a confirmation of the 
 more direct revelations previously made, their wonder is made more 
 prominent than their faith. 
 
 Ver. 34. Blessed them. The ordinary benediction of a pious 
 old man. — Unto Mary his mother. This indicates that Simeon 
 
38 LUKE II. [2 : 35, 36. 
 
 blessed them, and said unto Mary his mother, Behold 
 this child is set for the falling and rising up* 6f many 
 in Israel; and for a sign which is spoken against; 
 
 35 yea and a sword shall pierce through thine own soul ; 
 that thoughts out of many hearts may be revealed. 
 
 3G And there was one Anna, a prophetess, the daughter 
 
 * awl the rising. — Amer. Com. 
 
 knew (by revelation we infer) something of her peculiar relation to 
 the child. He now alludes to the sufferings of the Messiah, already 
 foretold by the Old Testament prophets. This further revelation may 
 have been needed to prevent undue elation on the part of Mary. — 
 Is set, lit., 'lieth.' The reference is to lying in an appointed place, 
 probably with an allusion to the 'stone of stumbling' (Isa. 8: 14; 
 Rom. 9 : 33 ; comp. 1 Peter 2: 8). — For the falling and rising up 
 of many. The rendering of the American Revisers : ■ the falling 
 and the rising of many,' brings out the view, that this refers to two 
 classes : some fall through unbelief, stumbling at this rock of offence ; 
 others are raised up through faith and holiness. ' The fall and rising 
 again' (as in A. V.) points to but one class: those first humbled by a 
 sense of sin, and then raised again by this Saviour; but 'again' is not 
 necessarily implied. The rendering of the English Revisers fails to 
 indicate their view. — And for a sign which is spoken against. 
 This refers to the future ; but the present is used of what is charac- 
 teristic. This prophecy was fulfilled during His earthly life ; the 
 culmination was the cross, which as the sign of salvation has not yet 
 lost its offence (Gal. 5: 11). 
 
 Ver. 35. Yea and a sword shall pierce through thine own 
 soul. The sentence is parallel with the last, and should not be put 
 in parentheses. The rejection and suffering of Christ has just been 
 indicated ; with this the grief of Mary will correspond. The culmi- 
 nation of her grief is at the culmination of His sorrows : the sword 
 pierces deepest at the cross. This ancient interpretation is preferable 
 to later ones : such as a reference to Mary's anguish for sin, or her 
 doubt about the Mesaiahship of her Son. — That thoughts out of 
 many hearts may be revealed. Neutrality with respect to this 
 one will be impossible. Whether men fall or rise, the appearance of 
 this child will reveal their secret heart, and this will be done through 
 the cross, to which there is a latent reference throughout. The test is 
 faith in the Crucified One (1 Cor. 1: 23, 24). 
 
 Ver. 3G. One Anna. One is supplied to relieve the English 
 construction. — A prophe v ess, so called previous to this time. — 
 Phanuel. The name of her husband is not mentioned, probably 
 because he had been so long dead. Nothing further is known of father 
 or daughter, though tradition has been busy in supplementing the 
 narrative. — She was of a great age. From this point to ' four- 
 
2: 37-39.] LUKE II. 39 
 
 of Phanuel, of the tribe of Asher (she was 1 of a great 
 age, having lived with a husband seven years from 
 
 37 her virginity, and she had been a widow even for * 
 fourscore and four years), which departed not from 
 the temple, worshipping with fastings and supplica- 
 
 38 tions night and day. And coming up at that very 
 hour she gave thanks unto God, and spake of him to 
 all them that were looking for the redemption of Je- 
 
 39 rusalem. And when they had accomplished all things 
 that were according to the law of the Lord, they re- 
 turned into Galilee, to tfteir own city Nazareth. 
 
 1 Gr. advanced in many days. * even unto. — Atner. Com. 
 
 score and four years ' (ver. 37), the description is parenthetical, re- 
 ferring to the particulars of her great age. 
 
 Ver. 37. Even for fourscore and four years. 'Unto,' the 
 rendering of the American Kevisers, is more in accordance with the 
 literal sense of the correct reading. It implies that she was now 
 eighty-four years old, not a widow for that period. This is evidently 
 mentioned as a commendation (comp. 1 Tim. 5 : 3, 5), especially as it 
 is plainly intimated that she was young at the death of her husband. 
 — "Which, etc. She not only appeared in the temple at the ordinary 
 hours of prayer, and on ordinary fast days (Monday and Thursday), 
 but her life was devoted entirely to religious exercises. The tradition 
 that Mary had been brought up under her guidance in the temple is 
 groundless. Simeon and Anna ' stand in striking contrast to the infant 
 Saviour, exemplifying the Old Covenant decaying and waxing old be- 
 fore the New, which is to grow and remain.' Van Oosterzee. 
 
 Ver. 38. At that very hour, i. e., when the meeting with Simeon 
 took place. — Gave thanks unto God, according to the better sup- 
 ported reading. She gave praise to the Father for sending the Messiah. 
 — Spake of him. Evidently of the child. — To all them, etc. 
 Not openly to every body, but to the circle of pious people expecting 
 the Messiah. This probably took place on the spot (comp. ver. 17). 
 It may have been the hour of prayer, when numbers of this class 
 would be present. — For the redemption of Jerusalem. The 
 correct reading requires this rendering, which refers to the same 
 Messianic expectation indicated by the A. V., but points to Jerusalem 
 as the place where redemption would begin. These expectant souls 
 were probably obscure persons, and any extended knowledge of the 
 prophecies respecting this child would be checked by the flight to 
 Egypt and the withdrawal to Nazareth. Thus the accounts of Matthew 
 ami Luke undesignedly supplement each other. 
 
 Ver. 39. They returned into Galilee, to their own city 
 Nazareth. Of itself this suggests that Joseph and Mary went directly 
 
40 LUKE II. [2 : 40. 
 
 Chapter 2: 40-52. 
 
 The Childhood of Jesus. 
 
 40 And the child grew, and waxed strong, ! filled with 
 wisdom : and the grace of God was upon him. 
 
 1 Gr. becoming full of ivisdom. 
 
 and immediately from Jerusalem to Nazareth. But this is not ex- 
 pressly stated. It is, however, difficult to suppose that Luke had seen 
 Matthew's account, or vice versa. 
 
 The Childhood of Jesus, vers. 40-52. 
 
 In ver. 40, Luke sums up the events of years in a single verse. The whole period 
 of childhood is here included. "Vers. 41-51 give an example of the wisdom just spoken 
 of (ver. 40), the more significant because the incident occurred at the age (twelve years) 
 when a Jewish boy became a ' 6on of the law,' was first fully subjected to the obedieuce 
 of the law. The whole story is told so simply, wih such internal marks of trulhful- 
 ness, that no reason for rejecting it can be found. It is in marked contrast with the 
 unnatural fictions of the Apocryphal Gospels. 
 
 On our Lord's Childhood. It was a real childhood and youth ripening into man- 
 hood. Here where Scripture is well nigh silent, we find an unanswerable argument 
 for the doctrine of the Divine-human Person of Christ We find no trace of any con- 
 tact with the learning of those days ; there was no school of philosophers in despised 
 Nazareth. Nor can He be ranked with self-made men of genius. For while these too 
 have been deprived of living teachers, their development can still be accounted for by 
 the use of other educational means, and we have to trace the energy with which such 
 have sought these means and improved them. The character of His subsequent teach- 
 ing forbids the theory that He thus attained His knowledge. It is too unique to be the 
 result of study. Schaff (The Person of Chi ist) : ' He confined Himself strictly to reli- 
 gion. But from that centre He shed light over the whole world of man and nature. 
 In this department, unlike all other great men. even the prophets and the Apostles, 
 He was absolutely original and independent. He taught the world as one who had 
 learned nothing from it and was under no obligation to it. He spoke from Divine in- 
 tuition as one who not only knows the truth, but who is the truth, and with an autho- 
 rity which commands absolute submission, or provokes rebellion, but can never be 
 passed by with contempt or indifference. His character and life were originated and 
 sustained in spite of circumstances with which no earthly force could have contended, 
 and therefore must have had their real foundation in a force which was supernatural 
 and Divine.' 
 
 Ver. 52 is another of the brief conclusions, peculiar to Luke, especially in chapters 
 1 and 2. 
 
 Ver. 40. And the child grew. Comp. the account of .Tohn's 
 youth (chap. 1: 80). The next paragraph illustrates what is stated in 
 this verse, and verse 52 repeats and extends the statement. Growth 
 of body is mentioned first, a point not to be overlooked. — And waxed 
 
2: 41-48.] LUKE II. 41 
 
 41 And his parents went every year to Jerusalem at the 
 
 42 feast of the passover. And when he was twelve years 
 
 43 old, they went up after the custom of the feast ; and 
 when they had fulfilled the days, as they were return- 
 ing, the boy Jesus tarried behind in Jerusalem ; and 
 
 strong. The words ' in spirit ' are inserted from chap. 1 : 80, and 
 refer the statement to mental and spiritual development ; but without 
 this interpolation the sense is : Our Lord in His genuine human de- 
 velopment grew strong as He grew in body, had a healthy physical 
 growth. — Filled with w is dom. See marginal note. In mind and 
 spirit too He grew. This being filled with wisdom was an increase of 
 knowledge in proportion to His physical growth, including, as the 
 next incident (especially ver. 49) plainly implies, an increasing con- 
 sciousness of God as His Father, an awakening of His own Divine- 
 human consciousness, a recognition of Himself, a revelation of the 
 wisdom belonging to His divine nature. For this • wisdom ' was in 
 Him, and is distinguished from what is stated next: and the grace 
 of God (the favor of God, His Father) was upon him. Comp. 
 ver. 52. 
 
 Ver. 41. "Went, were accustomed to go. — At the feast of the 
 passover. The male Israelites were required to appear at the three 
 yearly feasts (Ex. 23: 14-17), of which this was the principal one. 
 Women, according to the teachings of a prominent Rabbi (Hillel), were 
 bound to attend the passover feast. Mary probably went from pious 
 motives, rather than Rabbinical rules. 
 
 Ver. 42. Twelve yeais old. At this age a Jewish boy became 
 1 a son of the law ' and was henceforth bound to obey the law in the 
 full scope of its requirements. After this age attendance at the pass- 
 over was necessary ; but the passage before us gives no hint that this 
 was the first time the child Jesus had accompanied His parents thither. 
 In the original, vers. 42 and 43 form but one sentence. 
 
 Ver. 43. Fulfilled the days. The seven days of the feast. (Ex. 
 12: 15; Lev. 23 : 6; Deut. 16: 2.)— Tarried behind in Jerusa- 
 lem. This and the next clause are the emphatic parts of the sentence 
 (vers. 42, 43). — And his parents knew it not. This does not 
 imply want of proper care on their part. Such a child had not been 
 wont to cause anxiety. How it happened is not stated. The main 
 point is, that He, afterwards (ver. 51) and before so obedient, remained 
 without consulting His parents, and justified Himself for so doing (ver. 
 49). His action was occasioned by an irresistible longing to remain in 
 the sacred city and in the house of God. This longing He gratified 
 without consulting those to whom He ordinarily owed obedience. 
 Such conduct would have been disobedience, implying moral imperfec- 
 tion, if Jesus were not more than man. The sole justification is in the 
 higher relationship He asserts (ver. 49). 
 
42 LUKE II. [2: 44-47. 
 
 44 his parents knew it not ; but supposing him to be in 
 the company, they went a day's journey; and they 
 sought for him among their kinsfolk and acquaintance: 
 
 45 and when they found him not, they returned to Jeru- 
 
 46 salem, seeking for him. And it came to pass, after 
 three days they found him in the temple, sitting in the 
 midst of the * doctors, both hearing them, and asking 
 
 47 them questions : and all that heard him were amazed 
 
 1 Or, teachers. 
 
 Ver. 44. In the company. The band of fellow-travellers. These 
 caravans were often large, and usually made up of those from the 
 same district. — A day's journey. During the day no anxiety would 
 be felt respecting so obedient a child, but at night He would be ex- 
 pected to rejoin His parents. — Kinsfolk and acquaintance. This 
 was natural, and shows the composition of the caravan. 
 
 Ver. 45. Returned to Jerusalem, seeking for him, i. e.. on 
 the way as they returned. 
 
 Ver. 46. After three days. Reckoned from the time when they 
 missed Him: one day returning (possibly part of another, as they 
 searched on the way), another of search in Jerusalem, the third day 
 that of finding Him. Others prefer to reckon from their departure out 
 of Jerusalem : one day out, one to return, the third of search. Either 
 is preferable to the theory that three full days were spent in looking 
 for Him in Jerusalem. He must have been most of the time in the 
 temple, and it would scarcely take them so long to tbink of searching 
 for Him there. — In the temple. In one of the porches of the court 
 of the women. They found Him where Mary might go (ver. 48), and 
 in these porches the Rabbis held their schools. — Sitting in the 
 midst of the doctors, or, 'teachers,' the Jewish Rabbis. There is 
 nothing to prove that He sat there, as a teacher. The position is men- 
 tioned to show that He was not hid, but where He could easily be seen. 
 Nor can it be proved that scholars stood and teachers sat in these as- 
 semblies. The custom in the East is for scholars to sit cross-legged on 
 the floor.— Both hearing them, and asking them quest. ons. 
 The ' hearing' is mentioned first, which opposes the idea of His having 
 taken the position of a Rabbi. 'Asking them questions,' was simply 
 in accordance with the Jewish custom : the scholars asked questions. 
 
 Ver. 47. Were amazed at his understanding ; as manifested 
 in His comprehension of the subjects (undoubtedly religious) under 
 discussion. — His answers. This is added as the special ground of 
 amazement. None of these answers have been preserved, but the sub- 
 sequent reply to Mary indicates the wisdom of His words. But we 
 must beware of the improbable and unwarranted view that He spoke 
 as a teacher, or oracularly. ' A lecturing, demonstrating child, would 
 
2: 48, 49.] LUKE II. 43 
 
 48 at his understanding and his answers. And when 
 they saw him, they were astonished : and his mother 
 said unto him, ^on, why hast thou thus dealt with us? 
 
 49 behold, thy father and 1 sought thee sorrowing. And 
 he said unto them, How is it that ye sought me ? wist 
 
 1 Gr. Child. 
 
 have been an anomaly, which the God of order would never have ex- 
 hibited' (Olshausen). There is nothing premature, forced, or unbe- 
 coming His age, and yet a degree of wisdom and an intensity of in- 
 terest in religion, which rises far above a purely human youth. 
 
 Ver. 48. They (•". <?., His parents) -were astonished. Comp. 
 ver. 50. — His mother said unto him. This indicates that there 
 was a special reason for her speaking rather than Joseph. But the an- 
 swer shows that these chapters were not written to unduly exalt Mary. 
 — Sen. Greek, 'Child.' — Why, etc. There is a tone of reproach in 
 the question, and also a hint that Jesus had never before grieved the 
 mother's heart. This separates Him at once from all other boys. — 
 Thy father and I. This form of speech was required by usage. 
 It may, however, imply that Mary had never told her son of the re- 
 markable circumstances of His birth, and then His answer, assuming 
 a knowledge of His Father, would be the more remarkable. 
 
 Ver. 49. How is it that ye sought me, or, 'were seeking 
 me?' A boy of twelve years would understand the mother's anxiety. 
 (In Oriental countries maturity comes earlier than among us.) Were 
 He only human, the answer would have been mocking. But 'in all 
 the simplicity and boldness of holy childhood,' He expresses astonish- 
 ment that they had not known where He would be and where He 
 ought to be. He knew and felt there was something in Him and in 
 His previous history, which ought to be knoivn to Mary and Joseph, 
 that justified His being where He was and forbade their anxiety about 
 Him. Mary's reproach implies that she had not told Him of the 
 things she had been 'pondering in her heart' (ver. 19). This makes 
 the answer the more remarkable, while its quiet repose shows that the 
 child was superior to the mother. — Wist ye not, i. e.\ 'did ye not 
 know.' This, like the previous clause, implies that they ought to have 
 known this. — That I must be. This points to moral necessity, 
 identical with perfect freedom. Our Lord afterwards uses it of ' His 
 appointed and undertaken course ' (Alford). At this time when legal 
 duty fell upon a Jewish boy, He would express His conviction of duty. 
 It represents the time when children begin to feel that they have en- 
 tered upon 'years of disci'etion,' and assumed for themselves the moral 
 responsibility hitherto largely resting upon their parents. — In my 
 Father's house. Lit., 'in the things of my Father.' It may mean: 
 abiding in, occupied in that which belongs to my Father, to His honor 
 and glory, including all places and employments peculiarly His. The 
 
44 LUKE II. [2: 50,51. 
 
 50 ye not that I must be l in my Father's house ? And 
 they understood not the saying which he spake unto 
 
 51 them. And he went down with them, and came to 
 Nazareth ; and he was subject unto them : and his 
 mother kept all these 2 sayings in her heart. 
 
 *Or, about my Father's business. Gr. j'» the things of my Father. 2 Or, things. 
 
 place in which He was, is in any case included. But it seems best to re- 
 strict the sense to theplace. Greek usage favors this. The question about 
 seeking Him makes it necessary to accept the reference to the temple 
 as the primary one, even if the wider reference is not excluded. They 
 need not have sought Him, they ought to have known where to find Him. 
 At the same time it is true that He here suggests the sphere in which 
 He lived, whether in or out of the temple. The words : 'my Father,' 
 assert what was implied, or only negatively expressed, in the previous 
 part of the response. He claims God as His Father, and not only 
 justifies His conduct by this claim, but expresses the conviction that 
 they should have recognized it. There is a contrast with the phrase, 
 'thy father' (ver. 48). This is the first recorded utterance of Jesus, 
 and in it the Divine-human self-consciousness is manifest. The narra- 
 tive suggests that this was the first time words of this deep meaning 
 had fallen from His lips. Christ's first saying was not a moral precept, 
 but a declaration concerning His relation to God. The calmness of the 
 response opposes the view that the consciousness of this relation had 
 not previously existed. 
 
 Ver. 50. And they understood not the saying. This was 
 natural, even after the remarkable peculiarities of our Lord's birth. 
 Twelve years had passed since then, and their faith might have grown 
 weaker. While they knew something as to His Person, they could not 
 understand the deeper meaning which He seemed to comprehend so 
 clearly and express so decidedly. Further, what He said came from 
 Himself and not from their information ; this obedient child deviated 
 from His parents' expectation, and calmly justified His conduct. No 
 wonder they did not understand. In these days men, after all the 
 light from Christ's life, after all the evidences of His power in the 
 Christian centuries, fail to understand this saying of His, respecting 
 His own Person. 
 
 Ver. 51. Was subject unto them. Rendering full obedience, 
 probably working at His reputed father's trade (Mark 6 : 2). In the 
 light of ver. 49 this obedience appears as a self-humiliation. It adds 
 to our conception of the completeness of His vicarious work during 
 these long years, to remember that there were other children in the 
 household to try Him in the ways so common to children. The passive 
 virtues could scarcely be manifested were He alone. — And his 
 mother, etc. Joseph disappears from the history at this point. He 
 probably died at some time during the eighteen years before our Lord's 
 
2 : 52.-3 : 1.] LUKE III. 45 
 
 • ! . . — 
 
 52 And Jesus advanced in wisdom and l stature, and in 
 2 favour with God and men. 
 
 Chapter 3 : 1-14. 
 
 The Ministry of John the Baptirt. 
 
 3 : l Now in the fifteenth year of the reign of Tiberius 
 Csesar, Pontius Pilate being governor of Judsea, and 
 
 1 Or, age. 2 Or, grace. 
 
 ministry began. Mary kept all these sayings in her heart during these 
 years, and from her the Evangelist may have derived his information. 
 Ver. 52. Advanced, not, ' increased.' — In wisdom and sta- 
 ture, or, ' age ;' see Matt. 6 : 27. r lhe former sense is included, if the 
 latter be accepted. — In favor (or 'grace') with God and men. 
 The favor with God found expression at His baptism, and that expres- 
 sion implies sinless perfection. The innocence of childhood, free in 
 this case from all childish faults, developed into complete holiness of 
 life. During this time was performed a large part of that work which 
 the second Adam must do as fulfilling the law for others. This work 
 found ' favor with God.' The favor with men was probably not com- 
 plete. Even in youth He must have testified by His life against the 
 worldly people of Nazareth (comp. chap. 4: 28, 29). The exercise of 
 His passive virtues must have been constant and increasing. This 
 patient waiting has a lesson never more needed than in this bustling 
 age. 
 
 The Ministry of John the Baptist, vers. 1-14. 
 
 Parallel passages : Matt. 3 : 1-10 ; Mark 1:16; comp. John 1 : 6, 7, 23. The minis- 
 try of John is narrated by all four Evangelists. "While Luke gives the main points 
 stated by Matthew and Mark, his account presents some striking peculia; ities. Chief 
 among these, in this paragraph, is the chronological notice (ver. 1), which points out 
 the exact position of the main gospel facts on the wide platform of universal history, 
 he quotes more fully from Isaiah (vers. 4-6). Besides the general statement (vers. 7-9) 
 which agrees with Matthew's account, Luke gives several particulars exemplifying 
 John's teaching (vers. 10-14). This is the fullest report of John's teachings in their 
 ethical bearings. 
 
 Ver. 1. Luke's accuracy appears from his naming here no less than 
 seven official personages, from the Roman emperor to the Jewish high 
 priest or high priests. — In the fifteenth year of the reign of 
 Tiberius Caesar. The step-son and successor of Augustus. The 
 usual (and incorrect) Christian era (a. d.) coincides with the year of 
 Rome (u. c.) 754. Augustus died Aug. 19, u. c. 767 (or a. d. 14, 
 counting u. c. 754 as a. d. 1). The fifteenth year of the sole reign of 
 Tiberius was from August 19, u. c. 781, to the same day 782. But ho 
 was associated with Augustus as ruler from January, 705. The ex- 
 
46 LUKE III. [3: 2. 
 
 — — m 
 
 Herod being tetrarch of Galilee, and his brother Philip 
 
 tetrarch of the region of Itursea and Trachonitis, and 
 
 2 Lysanias tetrarch of Abilene, in the high-priesthood 
 
 of Annas and Caiaphas, the word of God came unto 
 
 pression translated : ' of the reign of,' permits us to reckon from either 
 point. Reckoning from January, 765, 'the fifteenth year' -would give 
 from January, 779, to January, 780, as the date of John's ministry. 
 This date accords better with the fact that Christ was born before the 
 death of Herod (Matt. 2: 19), which occurred u. c. 750. For Jesus 
 ' was about thirty years of age ' (ver. 23) at the time of His baptism, 
 which took place some time after John began to preach. The other 
 view would give no earlier year than 781 as the beginning of John's 
 ministry, and would lead to the conclusion that our Lord was thirty- 
 two years old when He was baptized. This is possible, but not proba- 
 ble. We therefore hold that the year spoken of is u. c. 779-780 (a.d. 
 26-27). On the date of our Lord's birth, see Introduction. — Pontius 
 Pilate. Fifth governor (procurator) of Judaea. He held the 
 office from u. c. 779 to 789 (a.d. 26-36). — Herod. Herod Antipas, 
 the son of Herod the Great, and Malthace, the full brother of Arche- 
 laus (Matt. 2: 22), and the murderer of John the Baptist. He is fre- 
 quently spoken of in the Gospels. He was tetrarch of Galilee 
 from u. c. 750 to 792. Periea was also under his jurisdiction. — His 
 brother Philip. Not the same as Philip, the first husband of Hero- 
 dias, spoken of in Mark 6 : 17, and alluded to in Matt. 14: 3 and ver. 
 19, who was disinherited by his father, and remained a private citi- 
 zen. Philip the tetrarch was the son of Herod the Great and Cleopa- 
 tra, a woman of Jerusalem, the fifth and last wife of Herod. He 
 reigned from 750 to 786, and was the best of Herod's sons. — The 
 region of Ituraea and Trachonitis. The north-eastern part of 
 Palestine, beyond the Sea of Galilee. — Lysanias, tetrarch of Abi- 
 lene, the district about the town .of Abila, which was eighteen miles 
 north of Damascus. Another person of this name ruled over a large 
 district in the same region about sixty years before, and was killed 
 by Antony. All the territory ruled by that Lysanias was assigned by 
 Augustus to others, except Abilene, which therefore seems to have 
 had a separate ruler. He is named by Luke alone ; but a good many 
 years afterwards the district was called ' Abila of Lysanias.' 
 
 Ver. 2. In the high-priesthood of Annas and Caiaphas. 
 There could properly be but one high-priest, holding office for life ; 
 the verse therefore suggests some peculiar state of things. From other 
 sources we learn, that Annas had been high-priest, but was deposed 
 by the Romans some years before ; that, after a number of changes, 
 his son-in-law Caiaphas was made high-priest, holding the office at 
 this time. Annas, however, is called the high-priest in Acts 4: 6, 
 and still exercised some functions of the office (John 18: 13). Annas 
 was probably recognized by the Jews as the legitimate high-priest, 
 
3: 3-5] LUKE III. 47 
 
 3 John the son of Zacharias in the wilderness. And he 
 came into all the region round about Jordan, preach- 
 ing the baptism of repentance unto remission of sins; 
 
 4 as it is written in the book of the words of Isaiah the 
 prophet, 
 
 The voice of one crying in the wilderness. 
 Make ye ready the way of the Lord, 
 Make his paths straight. 
 
 5 Every valley shall be filled, 
 
 And every mountain and hill shall be brought low; 
 And the crooked shall become straight, 
 
 while Caiaphas was accepted as high-priest de facto, whenever contact 
 with Roman authority made such a recognition necessary. The name 
 of Annas comes first on account of his age and influence. Others sup- 
 pose that the two alternated yearly in the office ; others, that Annas 
 was the deputy to the high-priest (2 Kings 25: 18), thus evading the 
 Eoman interference. The first view is the best, especially as it in- 
 volves a protest against the unlawful meddling with an office of God's 
 appointment. — The word of God came. The Old Testament for- 
 mula for prophetic inspiration. — In the wilderness. See ch. 1 : 80. 
 The beginning of John's ministry is referred to. 
 
 Ver. 3. All the region round about Jordan. The other 
 accounts speak of the region from which the people came ; Luke inti- 
 mates that John preached in many places near the Jordan. — The 
 baptism of repentance. This was its characteristic; it called for 
 repentance, was conditioned upon confession. Comp. ver. 8. Bap- 
 tism is the religious and ritual application of water as a sign of moral 
 cleansing. John's baptism was by immersion, as is now the custom 
 in the Eastern Church. See on the parallel passages. — Unto remis- 
 sion of sins. Toward this John's baptism pointed ; even as he was 
 the forerunner of the Saviour. 
 
 Ver. 4. Isaiah the prophet ; chap. 40: 3-5. Luke quotes most fully. 
 — The voice, etc. After long silence, another prophetic voice came, 
 literally in the wilderness, but also in the time of spiritual desola- 
 tion. — Make ye ready the way of the Lord. In allusion to the 
 oriental usage of preparing the way for monarchs. Jehovah's way is 
 to be made ready ; but that the prophecy was referred to the coming 
 of the Messiah, is evident from the use here made of it. 
 
 Ver. 5. Every valley, etc. The removal of natural obstacles 
 from the path of an approaching conqueror represents the removal of 
 moral hindrances, by means of John's preaching of repentance, before 
 the coming Messiah. 
 
48 LUKE III. [3 : 6-8. 
 
 And the rough ways smooth ; » 
 
 6 And all flesh shall see the salvation of God. 
 
 7 He said therefore to the multitudes that went out to 
 be baptized of him, Ye offspring of vipers, who warned 
 
 8 you to flee from the wrath to come ? Bi ing forth 
 therefore fruits worthy of * repentance, and begin not 
 to say within yourselves, We have Abraham to our 
 father : for I say unto you, that God is able of 
 
 1 Or, your repentance. 
 
 Ver. 6. The salvation of God. The 'salvation' spoken of by 
 Simeon (chap. 2: 30). If any doubt exists as to the Messianic refer- 
 ence, this verse should remove it. 
 
 Ver. 7. He said therefore; 'because he preached repentance, 
 as thus foretold' (vers. 4-G). Habitual saying is suggested by the 
 tense of the Avord translated ' said.' — To the multitudes. Matthew 
 says that similar language was addressed to ' many of the Pharisees and 
 Sadducees ' (Matt. 3 : 7). Either the multitudes here spoken of were 
 made up largely of these classes, or Matthew refers to a particular oc- 
 casion when these classes were specially numerous in the audience. 
 In any case John found that many of his hearers were drawn into the 
 crowd by what was at best an idle curiosity, and he therefore adopts 
 this reproving tone. — Ye offspring of vipers. Deceitful and 
 malicious ; but there is probably an allusion to the seed of the Serpent 
 (Gen. 3 : 15), to which they belonged in spite of their descent from 
 Abraham. — Wno warned you. The surprise is that they took the 
 warning. — To flee. Either in appearance or in reality : the former 
 sense implies rebuke ; the latter, a demand for more thorough repent- 
 ance. — The wrath to come. The reference is to the troublous 
 times which should precede the ooming of the Messiah (Mai. 3 : 2 ; 4 : 
 6), rather than to the future judgment. But a troubled couscience i3 
 implied in any case. 
 
 Ver. 8. Therefore. If you are in earnest. — Fruits worthy of 
 repentance; or, 'your repentance.' (In Matthew 'fruit' is the 
 correct reading.) Good fruit comes from a good tree, and John strikes 
 at the root of their mistake in what follows. — Begin not to say 
 within yourselves. Matthew : ' think not ;' but the sense is the 
 same. Do not make this excuse when conscience tells you of your fail- 
 ure to bring forth such fruit. — We have Abraham to our father ; 
 or, ' for a father.' They would say : ' This threatening cannot affect 
 us : we are children of Abraham, born heirs of the promise of salva- 
 tion.' But this Jewish boast was the Jewish error. — For God is 
 able. Since God's grace was concerned, it was not dependent on the 
 accident of human birth : God's power could do His pleasure irrespec- 
 tive of this. — Of these stones. Out of those lying on the bank of 
 
3 : 9-12.] LUKE III. 49 
 
 9 these stones to raise up children unto Abraham. And 
 even now is the axe also laid unto * the root of the trees : 
 every tree therefore that bringeth not forth good fruit 9 
 
 10 is hewn down, and cast into the fire. And the multi- 
 tudes asked him, saying, What then must we do? 
 
 11 And he answered and said unto them, He that hath 
 two coats, let him impart to him that hath none ; and 
 
 12 he that hath food, let him do likewise. And there 
 came also l publicans to be baptized, and they said 
 
 * lieth at. — Am. Com. 
 1 See marginal uote on Matt. 5 : 46. 
 
 the Jordan. — To raise up children unto Abraham. John may 
 not have known of the future calling of the Gentiles, but he implies 
 that spiritual descent is more than natural descent from Abraham 
 (comp. Rom. 4 : 16 ; Gal. 3 : 7). This was only the principle which 
 could make his preaching of repentance effective. 
 
 Ver. 9. And even now, at this moment, is the axe also 
 laid unto, or, ' lieth at.' It is there ready for use, but not yet applied. 
 The judgment is impending, but can still be avoided. — The root of 
 the trees ; carrying out the figure begun in ver. 8 — Therefore. 
 Because the axe is ready for use. — Is hewn down. John was herald- 
 ing the unchangeable law, hence he does not say ' will be,' but ' is.' 
 Into the fire. A figure of God's righteous judgment (comp. ver. 17). 
 
 Ver. 10. And the multitudes. Those of them whose consciences 
 had been touched by the preaching. What shall we do ? The 
 warning of John had referred to bringing forth fruit, and the question 
 is very natural (comp. similar inquiries after Christian preaching : 
 Acts 2: 37; 16: 30; 22: 10; also John 6 : 28). The answer given 
 by John is different from, but not opposed to, those given by our Lord 
 and His apostles. He belonged to the dispensation of the law, was a 
 preacher of repentance, a forerunner of the Saviour. His answer was 
 correct, but necessarily incomplete. The principle is that of unselfish- 
 ness, which is set forth by our Lord, in the Sermon on the Mount, as 
 self-denj/ing love. This is the link between the two preachers, as far as 
 moral precepts are concerned. 
 
 Ver. 11. He that hath two coati, etc. The principle here 
 set forth is that of self-denying love, manifesting itself in acts. Giving 
 clothing and food to those in need of them is an obvious form of such 
 beneficence. The precept was no new one. (Comp. Isa. 58 : 7, where 
 th" nature of true fasting, and thus of true repentance, is spoken of.) 
 
 \ er. 12. Publicans. The tax-gatherers employed by the Romans, 
 and usually of a disreputable class, because their employment was 
 odious in the sight of a patriotic Jew, and because the method of col- 
 lecting taxes then prevalent (selling the privilege for a given district 
 4 
 
50 LUKE III. [3:13-15. 
 
 13 unto him, ! Master, what must we do ? And he said 
 unto them, Extort no more than that which is appointed 
 
 14 you. And 2 soldiers also asked him, saying, And we, 
 what must we do ? And he said unto them, Do 
 violence to no man, neither 3 exact anything wrong- 
 fully ; * and be content with your wages. 
 
 Chapter 3 : 15-17. 
 Johns Prediction of the Coming Messiah. 
 
 15 And as the people were in expectation, and all men 
 
 1 Or, Teacher. 2 Gr. soldiers on service. 3 Or, accuse any one. 
 
 * Extort from no man by violence, neither accuse any one wrongfully. — Amer. Com. 
 
 to the highest hidder) encouraged abuses, inviting the aid of the "worst 
 class of the people. — To be baptized. There is no reason to doubt 
 their sincerity, especially as many of this calling afterwards followed 
 Jesus. Still their presence is a proof of the great influence of the 
 power of John's preaching. 
 
 Ver. 13. Extort no more. Great opportunity for extortion was 
 afforded by the system of letting out the collectorships to the highest 
 bidder ; these exactions would all be clear profit. 
 
 Ver. 14. Soldiers. Some soldiers. The original refers to those 
 in actual service at the time. They may have had police duty to per- 
 ioral. That they were foreign mercenaries employed by Herod is less 
 likely, since the inference is that they were either Jews or men like 
 Cornelius (Acts 10). — Do violence to no one. The verb first 
 means 'to shake violently,' then to oppress, vex, lay under contribu- 
 tion, etc. See the rendering of the American Revisers. — Neither 
 exact anything "wrongfully. Lit., neither be sycophants, i. e., 
 play the spy, be informers, slander, etc. For such conduct military 
 service, in those days, afforded great opportunity. In both clauses the 
 rendering of the American Revisers seems more satisfactory, and ex- 
 plains itself. — Be content with your "wages. Mutinies on ac- 
 count of pay were frequent, especially among the soldiers of dependent 
 kings. John did not say : Throw away your arms and desert your 
 colors; but: Do not abuse your power. His exhortation plainly im- 
 plies the lawfulness of the military profession, and consequently the 
 right of war under certain circumstances. John understood his audi- 
 ence, yet he had been a recluse. Knowledge of human nature is es- 
 sential for the preacher ; but a careful study of God's Word in retire- 
 ment may be a better means of obtaining it than constant intercourse 
 with the world. 
 
 Johris Prediction of the Coming Messiah, vers. 15-17. 
 Parallel passages: Matt. 3 : 11, 12 ; Mark 1 : 7, 8. Matthew and Mark pass at once 
 
3: 15,16.] LUKE III. 61 
 
 reasoned in their hearts concerning John, whether 
 16 haply he were the Christ ; John answered, saying unto 
 them all, I indeed baptize you with water ; but there 
 cometh he that is mightier than I, the latchet of whose 
 shoes I am not ' worthy to unloose : he shall baptize 
 
 1 Gr. sufficient. 
 
 to the announcement of the coming of the Messiah, but Luke prefaces it with a de- 
 scription of the state of expectation prevalent among the people (ver. 15) answering to 
 the fuller account of John (1 : 19-25). 
 
 Ver. 15. The people. The word used is always applied to the 
 Jewish people, and here seems to refer to the nation as a whole. John's 
 preaching had moved the whole nation. — Were in expectation. 
 Waiting for him to declare more fully who he was. At this time es- 
 pecially, expectation respecting the Messiah would be aroused : for the 
 Jew^ were under the Roman yoke, and hoped for temporal deliverance 
 from the promised Messiah. Afterwards a formal delegation came 
 from Jerusalem to demand an explanation from him (John 1 : 19-22). 
 His answers, then, though misunderstood by his questioners, plainly 
 declare that relation.— All men reasoned. Not that all thought 
 he was the Christ, but all discussed the possibility of it. — Whether 
 haply he were the Christ. This shows both the deep impression 
 he had made, and the hope of the Jews. Yet with such a hope they 
 rejected Him whom John pointed out; false views of Scripture com- 
 bined with wrong habits of life to produce this result. 
 
 Ver. 16. Answered. He answered the direct question thus (see 
 John 1 : 25-27), and also the general inquiry among the people. — I 
 indeed baptize you with water ; not, ' in water,' though this 
 is the sense in Matt. 3: 11 (probably not in Mark). — But there 
 cometh he that is mightier than I. This points to the Mes- 
 siah whom John expected to come speedily, and it assumes the same 
 expectation on the part of the people.— The latchet of whose 
 shoes, or, 'sandals.' Sandals such as were then worn were fastened 
 with a strap. — I am not worthy to unloose. In Matthew the 
 reference is to bearing away the sandals. These acts were the office of 
 the meanest slave. To do this for the Messiah was, in John's esteem, 
 too, honorable for him, though all Judaea resorted to him. — He shall 
 baptize you. Christ Himself did not baptize with water (John 4: 
 2). The contrast is not between John's baptism and Christian baptism, 
 but between the external rite and the spiritual power Christ gives. — 
 With the Holy Ghost and with fire. Literally, 'in.' The 
 Third Person of the Trinity is here referred to. As ' fire ' appeared 
 on the day of Pentecost, when the disciples were baptized with the 
 Holy Ghost (Acts 2 : 3), this word probably refers to the purifying in- 
 fluence of the Holy Spirit ; that the pentecostal blessing is meant, ap- 
 pears from our Lord's quotation of this saying of. John, just before the 
 
62 LUKE III. [3« 17, 18. 
 
 17 you l with the Holy Ghost and with fire : whose fan is 
 in his hand, throughly to cleanse his threshing-floor, 
 and to gather the wheat into his garner; but the chaff- 
 he will burn up with unquenchable fire. 
 
 Chapter 3: 18-20. 
 The Imprisonment of John the Baptist. 
 
 18 With many other exhortations therefore preached 
 
 2 Or, in. 
 
 ascension (Acts 1 : 6). Others refer 'fire' to God's judgments, un- 
 derstanding that every one will be either blessed with the baptism of 
 the Holy Ghost, or punished with the baptism of fire. This is favored 
 by the next verse, but on the whole the other sense is preferable. 
 
 Ver. 17. Whose fan (or, ' winnowing-shovel') is in his hand, 
 ready for use : comp. ver. 9, where the ' axe ' is described as ready for 
 use. — Throughly to cleanse (for this purpose) his threshing- 
 floor. This was a circular space on the farm, either paved or beaten 
 hard, on which the grain was placed, and trodden out by horses or 
 oxen. Afterwards the winnowing-shovel was used to separate the chaff 
 from the wheat. The whole world, so far as it hears of Christ, becomes 
 His ' floor ;' and the winnowing process goes on by means of His gra- 
 cious and providential dealings with men, to be ' throughly ' done at 
 the end of the world. — And to gather, etc. The process of cleans- 
 ing is in two parts : thi-4 clause should be joined in contrast with what 
 fallows. The wheat ; the fruit of his husbandry, the persons saved 
 by him. — Into his garner ; storehouse or granary. This means 
 either Christ's kingdom on the earth, or heaven; perhaps both, since 
 the way to the latter is through the former. — But the chaff. The 
 refuse separated from the wheat. Persons are meant ; and the punish- 
 ment, like the blessing, may begin in this world. — With unquench- 
 able fire. The refuse of a threshing-floor burns quickly and fiercely, 
 cannot be extinguished. This is figurative language, but it presents 
 an awful reality, since the figures of Scripture always fall below the 
 truth they illustrate. The Messiah whom John announced and intro- 
 duced came for judgment (John 9 : 39) as well as for blessing. 
 
 The Imprisonment of John the Baptist, vers. 18-20. 
 
 Comp. Matt. 14 : 3-5 ; Mark G ; 16 : 20. The imprisonment of the Baptist and the 
 cause of it ;iro mentioned here (vers. 19, 20) to complete the account of John's activity : 
 Luke here shows again his peculiarity as a historian : he follows one line of facts be- 
 yond the time of which he is writing, resuming the chronological order after the digres- 
 sion ver. 21). The imprisonment of John did not occur until some time after this 
 (John 3 : 24). 
 
3 : 19, 20.] LUKE III. 53 
 
 19 he l good tidings unto the people ; but Herod the 
 tetrarch, being reproved by him for Herod ias his bro- 
 ther's wife, and for all the evil things which Herod 
 
 20 had done, added yet this above all,* that he shut up 
 John in prison. 
 
 1 Or, the gospel. 
 * added this also to them all. — Am. Com. 
 
 Ver. 18. With many other exhortations, etc. The form of 
 the verse is peculiar. The exhorting was varied, different in character 
 as well as repeated. Yet thus he preached good tidings, i. e. f 
 of the coming Messiah. This description of his ministry is peculiarly 
 apt, hinting at the close connection between repentance and belief 
 in the Gospel, and at the relation between John the Baptist and 
 Christ. 
 
 Ver. 19. But Herod, etc. A son of Herod the Great, and 
 tetrarch of Galilee (ver. 1 ). ' Tetrarch ' meant ruler of a fourth part 
 of a country ; but it is here used less exactly. He is usually called 
 Herod Antipas, was a prodigal and luxurious prince, licentious and 
 cunning, but quite superstitious. The whole Herodian family was ad- 
 dieted to vice and cruelty. — For Herodias. This woman was the 
 daughter of Aristobulus (the half-brother of Herod Antipas), and his 
 brother Philip's wife. This was not Philip the tetrarch (ver. 1), 
 but Herod Philip, who lived as a private citizen. Herod Antipas, while 
 married to the daughter of Aretas king of Arabia, became enamoured 
 of Herodias ; he repudiated his own wife, and married his niece and 
 sister-in-law. For this crime John reproved him. — For all the evil 
 things, etc. Comp. Mark 6 : 17-20. John found enough other evils 
 to rebuke, and continued to be faithful, even when in prison. 
 
 Ver. 20. Added yet this above all, or, ' added this also to 
 them all.' The latter is more literal ; the former expresses a correct 
 inference. This additional evil thing was a crowning one on the part 
 of Herod, since it led to the murder of John the Baptist. — Shut up 
 John in prison. According to Josephus, at Mackcerus, a fortress 
 on the borders of Arabia. It once belonged to Aretas, but seems to 
 have been captured by Herod during the war which the Arabian king 
 made in revenge for the desertion of his daughter by Herod. The 
 imprisonment occurred before our Lord began His ministry in Galilee 
 (Matt. 4: 12). Probably a year intervened, as it is most likely that 
 the Galilnean ministry did not begin until after the second passover. 
 Luke afterwards alludes to the murder of John the Baptist (chap. 
 9: 9), but Matthew and Mark give the details. The date of this 
 murder was shortly before the third passover, i. e., a year before the 
 crucifixion: comp. Matt. 14: 13, and John 6: 4. The willingness of 
 Herod to hear John is passed over by Luke. 
 
64 LUKE III. [3: 21, 22. 
 
 Chapter 3: 21-22. 
 The Baptism of Jesus. 
 
 21 Now it came to pass, when all the people were bap- 
 tized, that, Jesus also having been baptized, and pray- 
 
 22 ing, the heaven was opened, and the Holy Ghost- 
 
 The Baptism of Jesus, vers. 21, 22. 
 
 Parallel passages: Matt. 3: 13-17; Mark 1: 9-11; comp. John 1: 31-34. Luke, 
 having given full details respecting John the Baptist, closes the account of his ministry 
 by telling of its culmination in the baptism of Jesus and the Divine attestation which 
 accompanied it. This, moreover, forms a resumption of the main thread of the history. 
 His account is concise, but we have some new details. 
 
 Ver. 21. "When all the people -were baptized. These bap- 
 tisms preceded that of our Lord ; probably few were present on the 
 latter occasion. The place was • Bethany beyond Jordan ' (John 1 : 
 28). — Jesus also having been baptized. On the objection made 
 by John, see Matt. 3 : 14, 15. John had not however yet received the 
 sign from heaven, which declared that this was the Messiah (John 1 : 
 33). This first recognition was either from previous acquaintance or 
 from some supernatural discernment ; probably the former. — Att*d 
 praying. The baptism took place first, then the prayer, as the R. V. 
 indicates. This prayer in so public a place renders it still more likely 
 that but few if any were present as spectators. The testimony which 
 followed was for John and Jesus. — The heaven "was opened. 
 Matthew and Mark say, to Jesus ; John, to the Baptist; Luke simply 
 states the fact. This variety and agreement indicate that there was 
 some supernatural appearance in the sky ; not during the Baptism, but 
 after it. The common misconception that the supernatural attestation 
 took place while Jesus was standing in the Jordan is due to the inaccu- 
 racy of pictures of the scene. 
 
 Ver. 22. And the Holy Ghost. Comp. ver. 16. The proof 
 that a person, not a mere influence, is meant in both cases, may be 
 found in what follows. All four Evangelists are explicit in their state- 
 ments in regard to this appearance. — In a bodily form. This phrase, 
 which is to be taken literally, is peculiar to Luke. — As a dove. This 
 temporary embodiment of the Holy Ghost was to inaugurate Jesus as 
 the Messiah. The sign was visible to Jesus (Matthew, Mark) and to 
 John the Baptist also (John). It had a purpose for both : to Jesus it 
 was an anointing for His public ministry ; to John it was the sign from 
 heaven that this was the Messiah (John 1 : 29-34). The outward 
 sign was temporary, but the Holy Ghost ' abode upon him ' (John 1 : 
 32). This anointing with the Holy Ghost, of one conceived by the 
 Holy Ghost, is a mystery, revealed to us, and to be accepted in faith. 
 A voice. The audible sign corresponds with the visible sign. Came 
 
3: 23.] LUKE III. 56 
 
 descended in a bodily form, as a dove, upon him, and 
 a voice came out of heaven, Thou art my beloved Son ; 
 in thee I am well pleased. 
 
 Chapter 3: 23-38. 
 The Genealogy of Jesus. 
 
 23 And Jesus himself, when he began to teach, was 
 about thirty years of age, being the son (as was sup- 
 out of heaven. This distinguishes the One who speaks from the 
 Holy Ghost. — Thou art. Matthew, 'This is.' — My beloved Son. 
 No one else could be spoken of in the terms here used. — In thee. 
 This clause is taken fromfcsa. 42: 1. — I am well pleased. The 
 tense is past, pointing to a previous complacency of the Father in His 
 Son. In a proper sense this may be called an eternal good pleasure. — 
 The Three Persons of the Trinity are here manifested and distinguished. 
 But tbese manifestations point to previously existing relations. What 
 was seen and heard was at best a symbol of higher realities. Granting 
 that such language could be applied in any proper sense to Jesus of 
 Nazareth, at this crisis in the history we might well accept such re- 
 markable supernatural manifestations. Since God pleased thus to re- 
 veal His Son, in Him we should trust ; since this was the ' beloved,' 
 how great was God's love to the world! since God fixed in Him His 
 delight, there we should fix our delight ; since God was well pleased 
 in Him, only when 'in Him' is He well pleased with us ; since God 
 thus attested Him, we should never be ashamed to confess Him. 
 
 The Genealogy of Jesus, vers. 23-38. 
 
 Conip. Matt. 1 : 1-16. The Revised Version properly omits the formula 'which was,* 
 since it has nothing answering to it, in the original. The spelling of the names has 
 been altered in many cases to accord with the correct reading, in others to conform to 
 the Hebrew names as given in the Old Testament. The tracing back of the genealogy 
 to Adam agrees well with the expressions of Paul about the second Adam (1 Cor. 15 ; 
 comp. Rom. 5), and with the character of Luke's Gospel. Yet it would be too much to 
 say that Luke traced the line back of Abraham out of regard for Gentile readers. On 
 the further questions, see below. 
 
 Yer. 23. And Jesus himself, when he began to teach. 
 
 The R. V. gives the only grammatical view. The last verse told of how 
 God had solemnly declared Him to be the Messiah, and the subsequent 
 history tells of His ministry. — Was about thirty years of age. 
 ' About,' indefinite, but probably over that age. The Levites did not 
 enter upon their public duties under that age, and it is improbable that 
 He would deviate from the usage. The beginning of the ministry 
 could not have been later than u. c. 782 (see ver. 1), and probably was 
 
56 LUKE III. [3: 24-27. 
 
 24 posed) of Joseph, the son of Heli, the son of Matthat, 
 the son of Levi, the son of Melchi, the son of Jannai, 
 
 25 the son of Joseph, the son of Mattathias, the son of 
 Amos, the son of Nahura, the son of Esli, the son of 
 
 26 Naggai, the son of Maath, the son of Mattathias, the 
 
 27 son of Semein, the son of Josech, the son of Joda, the 
 son of JoaDan, the son of Rhesa, the son of Zerubbabel, 
 
 two years earlier. — Being the son (as was supposed) of Jo- 
 seph. The words, • as was supposed,' would be a curious introduction 
 to a genealogy of Joseph. We therefore prefer to explain this, ' being 
 the son, as was supposed, of Joseph,' but in reality through his mother, 
 1 of Heli,' the father of Mary, and His nearest male ancestor. ' It is 
 remarkable that, in the Talmud, Mary the mother of Jesus is called 
 the daughter of Heli. From whence have Jewish scholars derived this 
 information ? If from the text of Luke, this proves that they under- 
 stood it as we do ; if they received it from tradition, it confirms the 
 truth of the genealogical document Luke made use of.' (Godet.) Others 
 supply ' son in law ' betwen Joseph and Heli, but this is not in keeping 
 with the regular succession of the passage, and involves the groundless 
 assumption that Mary was an heiress, whose family was now repre- 
 sented by Joseph. The first vieAV is open to fewest objections. An 
 untrustworthy Jewish tradition says that Mary's father was named 
 Joachim. The Jews did not keep the genealogies of wemen, but this 
 is the genealogy of Heli ; and to call our Lord, the son of Heli (His 
 nearest male ancestor, the names of women being passed over) accords 
 with Jewish usage. The name of Mary would be unnecessary after 
 Luke's account of the Nativity. Besides, our Lord was 'the son of 
 David,' and that could be true, according to the gospel history, only 
 through His mother. It implied everywhere in the Old Testament that 
 the Messiah should be an actual descendant of David, and in the New 
 it is taken for granted that Jesus fulfilled this promise. It is precisely 
 in this Gospel, that we would look for her genealogy, since she has 
 been the principal figure thus far. The view that this is the genealogy 
 of Joseph is attended with insuperable difficulties. How could Joseph 
 be the son of 'Jacob' (Matthew) and 'the son of Heli' (Luke)? A 
 solution by the theory of a Levirate marriage, is unsatisfactory ; two 
 such must be assumed ;' and even then the difficulty is not met, for the 
 offspring of a Levirate marriage must be recorded as that of the older de- 
 ceased brother, and two distinct genealogies would not be given. On 
 such a point a mistake is scarcely conceivable. 
 
 Ver. 24. Matthat. In our view not the same as Matthan, the 
 grandfather of Joseph (Matt. 1:15). A number of very common 
 Hebrew names occur, as might be expected. 
 
 Ver. 27. Zerubbabel, the son of Shealtiel (Gr. Salathiel). 
 Here the two genealogies probably, but not certainly, coincide (comp. 
 
3: 28-37.] LUKE III. 57 
 
 28 the son of 'Shealtiel, the son of Xeri, the son of Melehi, 
 
 the son of Addi, the son of Cosam, the son of Elmadam, 
 
 '2'j the son of Er, the son of Jesus, the son of Eliezer, the 
 
 30 son of Jorim, the son of Matthat, the son of Levi, the 
 son of Symeon, the son of Judas, the so?i of Joseph, 
 
 31 the son of Jonam, the so?i of Eliakim, the son of Me- 
 lea, the son of Menua, the son of Mattatha, the son of 
 
 32 Nathan, the son of David, the son of Jesse, the 6-o?i of 
 Obed, the son of Boaz, the son of 2 Salmon, the son of 
 
 33 Nahshon, the son of Amminadab, 3 the son of 4 Arni, 
 the so?i of Hezron, the son of Perez, the son of Judah, 
 
 34 the son of Jacob, the son of Isaac, the son of Abraham, 
 
 35 the son of Terah, the son of Xahor, the son of Serug, 
 the son of Ren, the son of Peleg, the so?i of Eber, the 
 
 36 son of Shelah, the son of Cainan, the son of Arphaxad, 
 the son of Shem, the son of Xoah, the son of Lamech, 
 
 37 the son of Methuselah, the son of Enoch, the son of 
 
 1 Gr. Salathiel. 2 Some ancient authorities write Sola. 
 
 3 Many ancient authorities insert the son of Admin: and one writes Admin for 
 .dffiminadab. 4 Some ancient authorities write Aram. 
 
 Matt. 1 : 13). Salathiel is here called ' the son of Neri ;' in Matthew 
 he is represented as the son of Jeconiah. We may assume a Levirate 
 marriage, or the marriage of Salathiel with a daughter of Neri. Just 
 at that point of the history (the beginning of the captivity) such things 
 would be most likely to occur. 
 
 Ver. 31. Nathan. Comp. 2 Sam. 5: 14; 1 Chron. 3:5; Zech. 
 12 : 12. On the genealogy from David back to Adam, comp. 1 Chron. 
 1 and 2. 
 
 Ver. 33. The son of Ami, This is better established than : 
 1 the son of Aram.' Still the latter agrees with Ruth 4 : 18 ; 1 Chron. 
 2:9; Matt. 1 : 3, 4. Other variations are indicated in the marginal note. 
 
 Ver. 34, etc. From Abraham to Adam, comp. Gen. 11: 10-26. 
 The only variation is the insertion here of Cainan (ver. 36) between 
 'Salah' (1 Chron. 1: 18: 'Shelah') and 'Arphaxad.' This agrees 
 with the LXX. (Genesis), but with no other Old Testament record. 
 Explanations : 1. That the Jews corrupted the Hebrew in these chro- 
 nological passages ; 2. That the LXX. is incorrect, though followed 
 here ; 3. Less probably that the transcriber inserted it here by mistake, 
 and from this passage it got into the LXX. "Whether (1.) or (2.) be 
 adopted, must depend upon the view taken of the whole chronological 
 difference between the Hebrew Bible and the Greek version. (The 
 latter gives a period before Christ of more than five thousand years.) 
 
58 LUKE IV. [3: 38.-4: 1. 
 
 38 Jarcd, the son of Mahalaleel, the son of Cainan, the 
 son of Enos, the son of Seth, the son of Adam, the son 
 of God. 
 
 Chapter 4: 1-13. 
 
 The Temptation. 
 
 4 : l And Jesus, full of the Holy Spirit, returned from 
 the Jordan, and was led 1 by the Spirit * in the wilder- 
 
 1 Or, in. 
 * Instead of by the Spirit, read in the Sjjirit, and omit marg. *. — Am. Com. 
 
 Ver. 38. The son of God. Luke does not add this to prove 
 that Jesus was the son of God. It implies that Adam was created 
 directly by God, also that he stood in a closer relation to God than 
 other creatures. This relation stands in close connection with the 
 fact of the Nativity. The appearance of the Son of God in the highest 
 sense, to redeem, as the second Adam, the fallen race which sprang 
 from the first, proves the exalted position of unfallen man. • If man 
 were not the offspring of God, the incarnation would be impossible.' 
 (Godet.) 
 
 The Temptation, vers. 1-13. 
 
 Parallel passage : Matt. 4 : 1-1 1 ; comp. Mark 1 : 12, 13. The second temptation in 
 Matthew's account is placed last by Luke. The order of Matihew is correct, because 
 Matthew uses phrases (vers. 5, 8) which indicate direct succession, and Luke does not. 
 The same is true of the closing verses of the two accounts. The correct text shows 
 most clearly the independenee of the Evangelists. — Contents. The continued tempta- 
 tion and fasting (vers. 1, 2). The first special temptation: an appeal to human appe- 
 tite, overcome by a citation from Scripture (vers. 3, 4). The second temptation (in 
 Luke's account): an appeal to human ambition, met in the same manner (vers. 5-8). 
 The third : an appeal to human pride, overcome by a proper use of Scripture against 
 the misuse made by the tempter (vers. 9-11). — This temptation was real ; comp. Heb. 
 2 : 18 ; 4 : 15. Mark distinctly says, that ' Satan ' tempted Him, and Luke uses the 
 word 'devil,' not 'demon.' The personality of the prince of darkness is assumed, as 
 elsewhere in the Scriptures. The most natural explanation takes the whole story as 
 a record of certain external facts in our Lord's history ; Satan appearing to Him in a 
 personal form. This involves no more difficulty than any other view which admits 
 the existence of Satan. A merely internal experience would scarcely be detailed as is 
 done by both Evangelists. A vision is called a vision in the New Testament, and a 
 parable is always plainly marked by the writers. To find here a myth, is virtually to 
 deny the historical character of the Gospels. 
 
 Ver. 1. Fall of the Holy Spirit, which came upon Him at 
 His baptism. 'Full of the Holy Spirit,' He throughout this conflict 
 wields victoriously ' the sword of the Spirit, which is the Word of 
 God.' — By the Spirit. See marginal note. 'In the Spirit' is not 
 
4 : 2-4.] LUKE IV. 59 
 
 2 ness during forty days, being tempted of the devil. 
 And he did eat nothing in those days : and when they 
 
 3 were completed, he hungered. And the devil said 
 unto him, If thou art the Son of God, command this 
 
 4 stone that it become l bread. And Jesus answered 
 unto him, It is written, Man shall not live by bread 
 
 i Or, a loaf. 
 
 quite the same as 'by the Spirit;' the idea of His abiding in the Spirit 
 as the element of His life is included. — In the wilderness. More 
 correct than ' into,' implying that the leading of the Spirit continued 
 there; ' during forty days.' The place is uncertain; but the tradi- 
 tional locality of the special temptations is a high, precipitous moun- 
 tain near the Jordan, called Quarantania, with reference to the forty 
 days. Some think the wilderness of Sinai is meant in this verse. 
 
 Ver. 2. During forty days, being tempted of the devil. 
 'During forty days' may be joined either to what precedes or what 
 follows ; the R. V. accepts the former view, which seems preferable : 
 though 'being tempted' indicates a continued trial, culminating in 
 the assaults detailed by Matthew and Luke. As indicated above, 
 the word diabolos occurs here. It means slanderer or accuser (Satan 
 is equivalent to ' adversary '). The term 'demon' is applied to sub- 
 ordinate evil spirits, this one only to the prince of demons, the ruler 
 of the kingdom of evil. — He did eat nothing. Entire abstinence 
 day and night (Matthew) is meant. — He hungered. Our Lord cer- 
 tainly shared our physical wants, and when physically weak, endured 
 the fiercest assault. 
 
 Ver. 3. First temptation. If thou art the Son of God. The 
 emphatic word is ' Son.' Our Lord had been proclaimed as Son at 
 His baptism. On any reasonable view of the case, the term must have 
 been used in the same sense. The Evangelist, by placing the two oc- 
 currences so close together, evidently designed to create this impres- 
 sion. The language does not imply doubt, but is rather a tiunt : ' Can 
 God's Son be hungry ?' It is characteristic of Satanic taunts, to recog- 
 nize truth and sneer at it. — This stone. Some particular one. 
 More graphic than Matthew's account. — That it become bread, 
 or, 'a loaf.' There was probably a resemblance in form to the Eastern 
 loaf. This is an allusion to His hunger. As if the devil had said, How 
 can the promised Messiah be a sufferer? When Peter objected to the 
 suffering of our Lord, he too was called Satan (Matt. 1G : 23). By thus 
 appealing to appetite, the devil sought to weaken Christ's trust in God. 
 The miracle demanded, moreover, resembled the legendary ones of 
 false and corrupt religions. 
 
 Ver. 4. It is written. This common formula of quotation from 
 the Old Testament implies, It has been written, and remains true. 
 It is difficult to see how men can believe in Jesus Christ, and reject 
 
60 LUKE IV. [4: 5-7. 
 
 5 alone. And he led him up, and shewed him all the 
 
 6 kingdoms of Hhe world in a moment of time. And 
 the devil said unto him, To thee will I give all this 
 authority, and the glory of them : for it hath been 
 delivered unto me; and to whomsoever I will I 
 
 7 give it. If thou therefore wilt worship before me, it 
 
 1 Gr. the inhabited earth. 
 
 the Old Testament which He so greatly honored. The quotation is 
 from Deut. 8: 3, where Moses tells Israel that the manna was designed 
 to teach this lesson. — Man. In this hour of conflict our Lord identi- 
 fies Himself with our race ; He is tempted as man, and He declares 
 how man shall truly live. — By bread alone. By material food sup- 
 plying his physical necessities. The remainder of the verse (as it 
 stands in the A. V.) is omitted by the best authorities ; but the assault 
 is fairly repelled by the first clause. Man is usually sustained by 
 bread ; but, standing under the providential care of God who rules 
 all things, he may be sustained by other means, if it please God, just 
 as Israel was provided with physical nourishment in the desert. 
 
 Ver. 5. Second temptation. And he led him up. No definite 
 mark of time, hence we think this temptation was the third (as in Mat- 
 thew). The words: 'into a high mountain-' are to be omitted.— All 
 the kingdoms of the -world. Luke uses a different word from 
 that found in Matthew (see margin). It seems arbitrary to restrict 
 the sense to Palestine. The most likely explanation is, that the view 
 from the mountain was naturally very wide, extending to the border- 
 ing kingdoms ; that even this was so enlarged for the occasion as to 
 give a panoramic sight of regions still more remote ; the whole being 
 grand enough to warrant the phrase used by the Evangelists. — In a 
 moment of time, at once. Peculiar to Luke. 
 
 Ver. 6. To thee will I give, etc. Luke's form here is fuller. — 
 It hath been delivered unto me. Satan is represented in the 
 Scriptures as the god of this world, so that an element of truth is here 
 contained. Whatever is alluring in wealth, honor, pleasure, power, as 
 coming from the possessions of this world, is to a certain extent, under 
 the power of Satan. 
 
 Ver. 7. If thou therefore wilt worship before me. That 
 religious worship is meant, appears from the next verse. But all 
 wrong worship must become Devil-worship at last. Satan, fallen 
 through ambition, appeals to ambition, but asks his own exorbitant 
 pi-ice, in this case as in all others. The issue was here stripped of all 
 disguises. — It shall all be thine. Yet this was a false promise ; 
 for in no true sense could he give it to Christ. Chi-ist came to recon- 
 quer the world as a kingdom for Himself. Satan offers Him an easy 
 way to attain His end ; but to attain it thus would be to defeat it. At 
 the same time, to Jesus, the suffering man, this was a temptation , for 
 the sufferings by which He must win His kingdom were felt. 
 
4: 8-11.] LUKE IV. 61 
 
 8 shall all be thine. And Jesus answered and said unto 
 him, It is written, Thou shalt worship the Lord thy 
 " 9 God, and him only shalt thou serve. And he led him 
 to Jerusalem, and set him on the l pinnacle of the tem- 
 ple, and said unto him, If thou art the Son of God, 
 10 cast thyself down from hence : for it is written, 
 
 He shall give his angels charge concerning thee, 
 to guard thee : 
 ii and, 
 
 On their hands they shall bear thee up, 
 
 Lest haply thou dash thy foot against a stone. 
 
 1 Gr. iving. 
 
 Ver. 8. It is written (Deut. 6: 3). The words: 'Get thee be- 
 hind me, Satan,' are properly omitted. — Thou shalt worship, etc. 
 Only Jehovah, the God of Israel, deserves religious worship : to all 
 others it is forbidden. Granting that Chi'ist was Himself from God, 
 equal with God, it may well be inferred that the answer to Satan im- 
 plies that he had asked worship from One who was entitled to receive 
 it. 
 
 Ver. 9. Third temptation. And he led him. Matthew: 'then,' 
 joining this with the first temptation. 'Led,' is more exact than 
 ' brought ;' it does not necessarily imply compulsion, but some con- 
 straint is probable. Being tempted by Satan would readily involve 
 being conducted by Satan. — Jerusalem. Matthew : ' the holy city.' 
 Some have thought that our Lord Avent voluntarily to Jerusalem for a 
 day, and was there met by some official personage who thus tempted 
 Him to become a worldly Messiah. But how easy it would have been 
 for straightforward writers like the Evangelists to say this, if they 
 meant it! — Set him. Probably with the same constraint already 
 suggested. — On the pinnacle of the temple. The whole enclo- 
 sure, not the inner sanctuary. The 'pinnacle' was probably the portico, 
 called the Royal Porch, which overlooked the valley of the Kidron, 
 from a precipitous height. The word itself is variously explained, as 
 a wing, a gable, or a pointed roof. The roof of the temple itself was 
 covered with spikes, to prevent birds from alighting upon it, and de- 
 filing it. The several views which imply a challenge to work a miracle 
 in the sight of the people, in order to prove His Messiahship, have no 
 positive support from the passage itself. — If thou art, etc. See ver. 3. 
 
 Vers. 10, 11. For it is written (Ps. 91 : 11, 12). Luke follows 
 the LXX., omitting 'in all thy ways,' as Matthew does, but retaining 
 to guard thee, which the latter omits also. The break in the cita- 
 tion is indicated in the R. V., see ver. 11 : and, on their hands, 
 etc. This promise, taken literally, seemed specially applicable to what 
 
62 LUKE IV. [4: 12-14. 
 
 12 And Jesus answering said unto him, It is said, Thou 
 shalt not tempt the Lord thy God. 
 
 13 And when the devil had completed every temptation/ 
 he departed from him 1 for a season. 
 
 Chapter 4 : 14, 15. 
 
 The Return into Galilee. 
 
 14 And Jesus returned in the power of the Spirit into 
 Galilee ; and a fame went out concerning him through 
 
 1 Or, until. 
 
 Satan challenged our Lord to do ; and, because promised to all God's 
 children, would seem the more applicable to the ' beloved Son.' But 
 the cunning is apparent : first Satan tempts not to trust God, now to 
 trust Him in a foolish way. When the oppo>ite of virtue does not at- 
 tract us, he seeks to deceive us with a counterfeit. Fanaticism is the 
 result of falling a prey to this second form of temptation. 
 
 Ver. 12. It is said. This form suggests the thought : The poetic 
 passages are to be interpreted in accordance with plain prose com- 
 mands. — Thou shalt not tempt, etc. Deut. 6 : 16. In one sense 
 God cannot be tempted ; but we can put Him to the test, try Ilis faith- 
 fulness to His promises. When this is done in a right spirit, it is 
 praiseworthy and pious ; but to do it from curiosity or worse motives 
 is dishonoring to Him, and tempting Him, virtually putting His right- 
 eous anger to the test. All such tempting of God comes from Satan ; 
 hence the direct appropriateness of the quotation. It may also be im- 
 plied that tempting Christ was really tempting the Lord God. 
 
 Ver. 13. This is another brief statement appended to a longer ac- 
 count, as if to sum up a division of the subject. In the R. V., such 
 verses are placed in separate paragraphs. — Had completed every 
 temptation. Not so definite as Matthew. Luke says nothing of the 
 ministration of the angels at the close of the temptation. — For a sea- 
 son. The marginal rendering ' until ' points to an opportunity, a 
 convenient season. This is the inseparable view. The ' season ' was 
 more particularly during the closing scenes of our Lord's life, when 
 the agency of Satan (in Judas) is asserted ; see chap. 22 : 3, 53 : John 
 14 : 30 ; comp. John 8 : 44, where the opposition of the Jews is 
 ascribed to the devil. 
 
 The Return into Galilee, vers. 14, 15. 
 
 Parallel passage : Matt. 4 : 12. A number of events occurred in Jndsea before the 
 ministry in Galilee spoken of in vers. 14, 15, according to Andrews the whole of the 
 first year. Certainly we must place before this time all those incidents recorded in 
 John 1-4. The return from Juckea through Samaria could not have been earlier than 
 
4 : 1 5, 16.] LUKE IV. G3 
 
 15 all the region round about. And he taught in their 
 synagogues, being glorified of all. 
 
 Chapter 4: 16-30. 
 The Rejection at Nazareth. 
 
 16 And he came to Nazareth, where he had been 
 brought up : and he entered, as his custom was, into 
 the synagogue on the sabbath day, and stood up to 
 
 December of the first year after our Lord's baptism. If we place the occurrence nar- 
 rated in John 5 before the entire Galilean ministry, this return (ver. 14) would be 
 still a third one, the winter having been spent in retirement. 
 
 Ver. 14. Returned, from Judaea. See Matt. 4: 12; Mark 1: 14. 
 The return was after John had been put in prison, and after He had 
 been opposed in Judaea (see John 4 and 5). — Jn the power of the 
 Spirit. With the victory over Satan, new spiritual power is con- 
 trasted. — Into Galilee ; the northernmost division of Palestine, 
 separated from Judaea by Samaria. The inhabitants were Jews, but 
 looked down upon by the people of Judaea, as provincials usually are. 
 — A fame, etc. In consequence of His teaching (ver. 15), or His 
 miracles. What had previously occurred at Jerusalem (according to 
 John's account) would occasion such a fame; indeed, the brief narra- 
 tive implies many things not mentioned here. A ministry in Judaea 
 naturally preceded. ' His first work was to present Himself to the 
 Jews as their Messiah, in whom the covenants with Abraham and 
 David should find their fulfilment, all the predictions of the prophets 
 be accomplished, and for whom the Baptist had prepared the way ' 
 (Andrews). 
 
 Ver. 15. And he taught. Such teaching is alluded to in ver. 16. 
 According to Robinson, the second miracle at Cana (the healing of the 
 nobleman's son; John 4: 46-54) occurred during the period here 
 referred to and immediately before the first rejection at Nazareth. 
 Andrews places it and the second Passover between vers. 13 and 14. — 
 In their synagogues. Synagogues were the places of religious 
 assembly among the Jews. They were first established in Palestine 
 after the return from Babylon, and at the time of Christ there was one 
 not only in every principal town of the Holy Land, but in the chief 
 cities of those countries where Jews were numerous. In Jerusalem 
 there were over four hundred. On the synagogue service, comp. vers. 
 16, 20. 
 
 The Rejection at Nazareth, vers. 16-30. 
 
 Comp. Matt. 13 : 54-58 and Mark 6 ; 1-6. It seems most probable that this rejection 
 at Nazareth is in its proper chronological position, and that the similar occurrence 
 mentioned by Matthew and Mark took place later: 1. This early rejection accounts 
 
64 LUKE IV. [4 : 16, 17. 
 
 17 read. And there was delivered unto him x the book 
 of the prophet Isaiah. And he opened the 2 book, and 
 found the place where it was written, 
 
 l Or, a roll. 2 Or, roll. 
 
 for our Lord's removal from Nazareth to Capernaum, as the centre of His activity 
 (Matt. 4: 13). 2. The close of the paragraph (ver. 31) indicates that Capernaum now 
 hecame for the first time such a centre, though He had already been -there (ver. 23). 
 3. Two such rejections, closely resembling each other in some features, are not im- 
 possible, while it is difficult to believe that the event recorded by Matthew and Mark 
 took place so early in the history. 4. All notice of followers is omitted. Mark (U: I) 
 expressly states that His disciples followed Him on that occasion ; and the attempt to 
 cast Him down headlong could not have occurred so late in His ministry, without 
 calling forth a demonstration from these followeis. If there was but one rejection, 
 Luke, who gives the most detailed account, has probably put it in the proper place. 
 
 Ver. 16. Nazareth, where he had been brought up. Comp. 
 chap. 2: 40, 51, 52. — As his custom was. This refers only to His 
 going into the synagogue ; probably in this case the place of worship 
 He had attended as a youth. The allusion to His early habits of piety 
 is suggestive. We may infer from vers. 15, 23, that our Lord had 
 visited a number of pmices in Galilee before this visit to Nazareth. 
 1 He knew that in a certain sense His greatest difficulties would be 
 encountered there, and that it would be prudent to defer His visit 
 until the time when His reputation, being already established in the 
 rest of the country, would help to counteract the prejudice resulting 
 from His former lengthened connection with the people of the place.' 
 (Godet). — And stood up to read. The ruler of the synagogue 
 usually called upon persons of learning or note to read and explain, 
 and respectable strangers were sometimes invited to give a word of 
 exhortation (xicts 13: 15). Our Lord asked this privilege, which was 
 the more readily granted, as those present evidently knew of His pre- 
 vious activity elsewhere. This first appearance of Jesus, as a public 
 instructor, in the synagogue He had attended in youth, before those 
 among whom He had been brought up, assures His sympathy to those 
 placed in similar circumstances. 
 
 Ver. 17. And there waa delivered unto him, by the attend- 
 ant of the synagogue. — The book (or, 'roll') of the prophet 
 Isaiah, probably containing that book alone. The reading of the 
 Law had already taken place, and that from the Prophets was to begin 
 (comp. Acts 13 : 15). The passage for the day was from Isaiah. But 
 it cannot be proven that the order of Scripture lessons, appointed by 
 the Rabbins, was in use at that time. — Found the place 'where it 
 was written. When He unrolled the book, His eye fell — accident- 
 ally some would say, providentially wc say — upon this passage. There 
 is no reference to looking for an appointed or appropriate passage. 
 All calculations as to the time of year, based on the reading of this 
 part of Isaiah, are therefore excluded. 
 
4: 18-21.] LUKE IV. 65 
 
 18 The Spirit of the Lord is upon me, 
 
 because he anointed me to preach 2 good tidings to 
 
 the poor : 
 He hath sent me to proclaim release to the captives, 
 And recovering of sight to the blind, 
 To set at liberty them that are bruised, 
 
 19 To proclaim the acceptable year of the Lord. 
 
 20 And he closed the 'book, and gave it back to the at- 
 tendant, and sat down : and the eyes of all in the syna- 
 
 21 gogue were fastened on him. And he began to say 
 unto them, To-day hath this scripture been fulfilled in 
 
 1 Or, Wherefore. 2 Or, the gospel. 3 Or, roll. 
 
 Ver. 18. The Spirit of the Lord, etc. Quoted freely from the 
 LXX. version of Is. 61 : 1, 2. The -words ' to heal the broken hearted,' 
 were inserted by the early transcribers, to conform to the original pas- 
 sage. — To set at liberty them that are bruised. Found in Isa. 
 68: 6, not in 01 : 1. Our Lord read what was in the roll, but Luke 
 gives the general drift of the passage. The meaning of this prophetic 
 citation may be better seen, when we remember that it stands in the 
 middle of the third great division of the book of Isaiah (c>aps. 49-06), 
 that namely, which comprises the prophecies of the person, office, suf- 
 ferings, triumph, and church of the Messiah ; and thus by implication 
 announces the fulfilment of all that went before, in Him who then ad- 
 dressed them.' Alford. 
 
 Ver. 19. The acceptable year of the Lord. The year, or de- 
 finite appointed period, when the Lord is gracious, not without a refer- 
 ence to the year of jubilee, which also pointed to the Messiah's coming 
 and kingdom. It proves nothing as to the length of our Lord's 
 ministry. 
 
 Ver. 20. And he closed the book, or, ' rolling up the roll.' 
 How much He read is not known ; the usual lesson from the prophets 
 is said to have comprised twenty-one verses. — To the attendant, 
 whoso duty it would be to put the roll back in its place. — And sat 
 down, to explain what He had read, that being the usual position of 
 those making such expositions. It was our Lord's usual posture when 
 teaching. Comp. Matt. 5:1; Mark 4:1; 13: 3.— And the eyes 
 of all in the synagogue, etc. The man brought up among them 
 was about to address them for the first time ; the report from other 
 places had preceded this visit ; the passage read was remarkable, and 
 doubtless there was something in the appearance of our Lord, espe- 
 cially under these circumstances, which would command unusual atten- 
 tion. 
 
 Ver. 21. And he began to say. This was both the actual be- 
 5 
 
66 LUKE IV. [4 : 22, 23. 
 
 22 your ears. And all bare him witness, and wondered 
 at the words of grace which proceeded out of his 
 
 23 mouth : and they said, Is not this Joseph's son ? And 
 he said unto them, Doubtless ye will say unto me this 
 parable, Physician, heal thyself: whatsoever we have 
 heard done at Capernaum, do also here in thine own 
 
 ginning of His discourse, and its theme and substance. That He ex- 
 plained the passage at some length seems probable from the next verse. 
 — To-cUy hath this Scripture been fulfilled in your ears. 
 By the presence of Jesus the Messiah speaking to them. Equally apt 
 as an opening sentence, and as the sum of His discourse. There was 
 probably, however, no very definite declaration of His Messiahship. 
 
 Ver. 22. And all bare him witness, t. <?., favorable witness.— 
 Words of grace. He had evidently spoken at some length. ' Grace' 
 here refers to the beauty of His discourse, and not to its moral quality. 
 They liked His ' manner,' and as this was all, so soon as the • matter ' 
 began to affect them unpleasantly, they rose in anger against Him. 
 Marvel at words of gracefulness is a small result for the preacher. — 
 Is not this Joseph's son ? The wonder was that such graceful 
 words could be spoken by ' Joseph's son,' implying a contempt of His 
 supposed origin, and envy of Him as such a preacher. The feeling 
 was natural, but not the less sinful. No mention is made of His bro- 
 thers and sisters, as in the accounts of Matthew and Mark. 
 
 Ver. 23. Doubtless ye -will say. This reply is based upon 
 something deeper than the question of ver. 22. The tone throughout 
 U that of reproof. — This parable. A proverb, according to our use 
 of terms, but a proverb is usually a condensed parable. — Physician. 
 Luke, the physician, presents Christ as the Physician ; our Lord im- 
 plies that this is His office. — Heal thyself. Help thine own country- 
 men, who are naturally nearest to thee. Others paraphrase it : If thou 
 wilt be a helper of others (physician), help thyself from the want of 
 respect and esteem among us, by working miracles here as thou hast 
 done in Capernaum. The former seems the more natural explanation. 
 Comp. the similar reproach at the crucifixion (' Himself He cannot 
 save '), the one is the natural development of the other, envy ripening 
 into malice. — Done at Capernaum. The correct reading may mean 
 • done for Capernaum.' He had certainly been already active there. 
 Comp. the healing of the nobleman's son (John 4: 46-54). On the 
 pb.ee, see next paragraph. The inhabitants of Nazareth would natu- 
 rally be jealous of the larger place, and might hope that He would make 
 His early home the centre of miraculous displays. Local pride was 
 involved, and the material advantage was the only motive of any wish 
 they had for His presence among them. Evil men may boast of a dis- 
 tinguished Christian townsman. 
 
4: 24-26.] LUKE IV. 67 
 
 24 country. And he said, Verily I say unto you, No 
 
 25 prophet is acceptable in his own country. But of a 
 truth I say unto you, There were many widows in 
 Israel in the days of Elijah, when the heaven was 
 shut up three years and six months, when there came 
 
 26 a great famine over all the land : and unto none of 
 them was Elijah sent, but only to l Zarephath, in the 
 land of Sidon, unto a woman that was a widow. 
 
 1 Gr. Sarepta. 
 
 Ver. 24. No prophet is acceptable, etc. Hence the proverb, 
 * Physician, heal thyself,' could not be fulfilled, i. e., He could not 
 work here as in Capernaum. The similarity of thought with the say- 
 ing in Matthew and Mark is an argument for the identity of the visits; 
 the great difference of form is a stronger argument against it. 
 
 Ver. 25. But of a truth I say unto you. God had enabled 
 the two greatest prophets in Israel to grant the greatest blessings to 
 foreigners. Our Lord places Himself beside these prophets. His 
 hearers would regard this as presumptuous. He implies that His 
 course was also ordered by God, and thus gives a hint of God's rejec- 
 tion of those rejecting Him. Even if the Nazarenes did not perceive 
 this, as Jews they would dislike the reference to Divine favor shown 
 to the Gentiles. This will account for their rage, and the whole occur- 
 rence, including the historical examples, is prophetic of the treatment 
 He received at the hands of the Jewish nation. The boldness with 
 which He adduces these unwelcome illustrations shows that He had 
 already given up the hope of winning His hearers. Knowing His pa- 
 tience we may infer that their jealousy and hardness of heart was 
 greater than the narrative itself has stated. He knew His audience 
 because He had lived among them, as well as from His superhuman 
 knowledge. On no theory of His Person, can He be accused of harsh- 
 ness. — Three years and six months. On this drought and famine 
 in the days of Elijah, see 1 Kings 17, 18. 1 Kings 18: 1, implies that 
 the drought ended in the third year. James 5:17, agrees with the 
 verse before us. This period of time (the half of seven years) was 
 considered by the Jews a solemn and ominous one (comp. Dan. 12: 7), 
 but that in this case the exact period is probably given. The ' third 
 year' (1 Kings 18 : 1) is to be counted from the arrival of Elijah in 
 Zarephath, where the drought had already prevailed for some time (1 
 Kings 17: 1-10). 
 
 Ver. 26. Zarephath. The Hebrew form (1 Kings 17: 9). Now 
 called ■ Surafend,' a large inland village half-way between Tyre and 
 Sidon. The ancient city was probably on the coast (which has greatly 
 changed), and belonged to the territory of Sidon, hence, in the land 
 of Sidon (or, ' Sidonia'), according to the correct reading. 
 
68 LUKE IV. [4: 27-30. 
 
 27 And there were many lepers in Israel in the time of 
 Elisha the prophet ; and none of them was cleansed, 
 
 28 but only Naaman the Syrian. And they were all 
 filled with wrath in the synagogue, as they heard these 
 
 29 things ; and they rose up, and cast him forth out of 
 the city, and led him unto the brow of the hill whereon 
 their city was built, that they might throw him down 
 
 30 headlong. But he passing through the midst of them 
 went his way. 
 
 Ver. 27. Many lepers. In 2 Kings 7 : 3, four are spoken of, in 
 the time of Elisha the prophet. — Naaman the Syrian, see 2 
 
 Kings 5 : 1-19. The miracles wrought by Elijah and Elisha in the 
 cases referred to ' have a close parallelism with those of the Syro-Phce- 
 nician woman (Mark 7 : 26) and the ruler's son at Capernaum (John 
 4: 46).' This early reference to blessing on the Gentiles would rejoice 
 the heart of Theophilus. 
 
 Ver. 28. Filled with wrath. The wrath was sinful, but natural. 
 They were angry at the rebuke, but their conduct only proved its jus- 
 tice. We restore the more graphic order of the original. 
 
 Ver. 29. And they rose up, tumultuously from their seats in 
 the synagogue. — Cast him foith. Forced Him out, expelled Him. 
 Led him. That He was in their custody is evident. — Unto the 
 brow of the hill whereon their city was built. Nazareth still 
 answers to this description. The precipice was probably that behind 
 the Maronite church at the present head of the town, and not the so- 
 called Mount of Precipitation, which lies two miles from Nazareth. — 
 Throw him down headlong. Compare the Tarpeian rock at Rome, 
 from which the Roman mob cast unpopular persons. 
 
 Ver. 30. But he passing through the midst of them. As 
 the Nazarenes had Him in custody there was something miraculous in 
 this escape. That they were struck blind, or that He became invisible, 
 is not in accordance with the expression, ' passing through the midst 
 of them.' By allowing ' His personal majesty ' to appear, He might 
 effect this escape, but it cannot be explained as the result of merely 
 human decision, however potent that has been in disorderly mobs. 
 The view that He, visible to them all, passed through them, making 
 them feel His superhuman power restraining them, showing them their 
 own powerlessness against Him, presents no difficulty to those who be- 
 lieve in miracles, and such a miracle was called for. His time was 
 not yet come, and He would thus protect Himself. Besides, they had 
 demanded a miracle, and now they obtained one. — a miracle of judg- 
 ment on them all, not only in the restraint then put upon them, but in 
 the consequence, namely, that He went his way. We suppose 
 directly to Capernaum, without returning to Nazareth at all. 
 
4: 31-33.] LUKE IV. 69 
 
 Chapter 4: 31-41. 
 Miracles of Healing ed Capernaum. 
 
 31 And he came down to Capernaum, a city of Galilee. 
 
 32 And he was teaching them on the sabbath day : and 
 they were astonished at his teaching ; for his word was 
 
 33 with authority. And in the synagogue there was a 
 
 Miracles of Healing at Capernaum, vers. 31-41. 
 Parallel passages : Matt. 8 : 14-17 ; Mark 1 : 23, 2J. After the rejection in Nazareth 
 (chap. 4 : 28-30), our Lord went to Capernaum, and made that His headquarters during 
 the remainder of His Galihean ministry. (Comp. Matt. 9: 1: 'His own city.') The 
 order of events seems to have been : the calling of the four fishermen, in connr^ti.-n 
 with the miraculous draught of fishes (chap. 5 : 1-11) ; then the healing of the demo- 
 niac in the synagogue at Capernaum, and the subsequent miracles there, followed by 
 the withdrawal to a desert place, and continuous preaching in other cities (chap. 4 : 
 33-44). It will appear from this that Luke deviates somewhat from the chronological 
 order, which Mark follows exactly. The order of Matthew is not chronological. 
 
 Ver. 31. Came down to Capernaum, which was situated on 
 or near the lake, Nazareth being higher on the hills. — A city of 
 Galilee. This explanation made by Luke, and the close connection 
 with the occurrence at Nazareth, lead us to maintain the usual view, 
 that this was the transfer from Nazareth to Capernaum, mentioned in 
 Matt. 4: 13. The exact site of Capernaum is in dispute ; the two lead- 
 ing localities which have been defended are Khan Minyeh and Tell 
 Hum. (See Schaff's Bible Dictionary, for a popular statement of the 
 arguments). The extensive ruins found at the latter place .seem to 
 give it the weightier claim. The name means, village of Nahum, or, 
 village of consolation. See further on chap. 10: 15.— Was teaching 
 them. This was His habit. On the substance of His teaching at this 
 time, comp. Mark 1 : 15 : ' The time is fulfilled, and the kingdom of 
 God is at hand : repent ye, and believe in the gospel.' — On the sab- 
 bath day. Probably a particular day when the following miracles 
 were wrought (vers. 33-40). 
 
 Ver. 32. At his teaching. Not simply at the manner, as in 
 Nazareth. — For his "word -was with authority. Comp. the for- 
 mula : ' Verily I say unto you.' The same idea is expressed in Matt. 
 7: 28,29. The comparison with the astonishment in Nazareth sug- 
 gests, that they felt more than the tone of authority ; they must have 
 felt the authority itself. He not only claimed power in His words, but 
 exercise 1 it with His words. 
 
 Ver. 33. In the synagogue, at Capernaum. — A spirit of an 
 unclean devil (demon). Mark: 'in an unclean spirit.' 'Spirit' 
 
70 LUKE IV. [4: 34-36. 
 
 man, which had a spirit of an unclean * devil ; and he 
 
 34 cried out with a loud voice, 2 Ah ! what have we to do 
 with thee, thou Jesus of Nazareth ? art thou come to 
 destroy us ? I know thee who thou art, the Holy One 
 
 35 of God. And Jesus rebuked him, saying, Hold thy 
 peace, and come out of him. And when the l devil 
 had thrown him down in the midst, he came out of 
 
 36 him, having done him no hurt. And amazement 
 came upon all, and they spake together, one with 
 another, saying, What is 3 this word ? for with autho- 
 
 1 Gr. demon. 2 Or, Let alone. 3 Or, this word, that with authority . . . come out? 
 
 is defined by ' unclean demon ;' the word ' unclean ' being inserted, 
 either because in Greek ' demon ' might be either good or bad, and 
 Luke, when speaking of a ' demon ' for the first time, would naturally 
 define which kind he meant ; or perhaps, because the effect upon the 
 possessed person made the word peculiarly appropriate. The Gospel 
 narratives plainly distinguish demoniacal possession from physical dis- 
 eases, although the possessed persons are represented as also having 
 the symptoms of ordinai'y maladies. To identify this possession with 
 insanity involves many difficulties. It is best to take the language as 
 meaning what it says. 
 
 Ver. 34. Ah ! The word occurs only here. In the parallel pas- 
 sage (Mark 1 : 24) it is to be omitted. It means either ' let be,' ' let 
 us alone,' or more probably, ' Ah !' a cry of wonder mixed with fear. 
 — Art thou come to destroy us. The language of the demon, 
 speaking for his class ; possibly there were several ; comp. chap. 8 : 
 2, 30. They feared banishment (comp. chap. 8 : 21) and probably the 
 destruction of that power then exercised by Satan on the world, as 
 manifested in such demoniacal possession. — I know thee who thou 
 art, the Holy One of God. Certainly an acknowledgment that 
 Jesus was the Messiah. Notice the double contrast : ' Holy ' over 
 against an unclean spirit ; ' of God ' over against a demon, the emissary 
 of Satan. 
 
 Ver. 35. Rebuked him; as so often. — Hold thy peace; lit., 
 'be muzzled,' — Come out of him. Here, as everywhere, the real- 
 ity of the possession is implied. — Thrown him down in the 
 midst. Mark: 'tearing (or, convulsing) him.' — Having done 
 him no hurt. This detail is added by Luke, the physician. 
 
 Ver. 36. And amazement came upon all. The form of Luke 
 is peculiar, and is reproduced in the R. V. — What is this word ? 
 Of what kind is it? The A. V. is inexact, — For with authority, 
 etc. The marginal rendering indicates that the first word means either 
 'for' or 'that;' comp. chap. 8: 25, and similar passages. •Authority' 
 refers to the power He possessed ; ' power,' to the exercise of it. 
 
4: 37-40.] LUKE IV. 71 
 
 rity aud power he commandeth the unclean spirits, and 
 
 37 they come out. And there went forth a rumour con- 
 cerning him into every place of the region round 
 about. 
 
 38 And he rose up from the synagogue, and entered 
 into the house of Simon. And Simon's wife's mother 
 Avas holden with a great fever; and they besought him 
 
 39 for her. And he stood over her, and rebuked the 
 fever ; and it left her : and immediately she rose up 
 and ministered unto them. 
 
 40 And when the sun was setting, all they that had 
 any sick with divers diseases brought them unto him ; 
 and he laid his hands on every one of them, and healed 
 
 Ver. 37. And there "went forth a rumor. Not the same word 
 as in ver. 14, but literally, 'echo.' — Region round about. A sin- 
 gle word in the Greek, usually rendered by this phrase. Mark: 'all 
 the region of Galilee round about.' This verse is inserted because of 
 tlie remarkable character of this miracle ; it was the first time our 
 Lord healed a possessed man. 
 
 Ver. 38. The house of Simon. That the four fishermen were 
 already in attendance upon our Lord, appears from Mark 1 : 29, al- 
 though Luke only refers to Simon. Evidently Simon Peter was now 
 living at Capernaum, though originally from Bethsaida (John 1 : 45). 
 The distance between Bethsaida Julias and Tell Hum is but a few miles. 
 It has been thought that our Lord made Simon's house His home. — 
 Simon's ■wife's mother. Her name, according to untrustworthy 
 tradition, was Perpetua or Concordia. Singularly enough Peter is the 
 only one of the Apostles who is known, with certainty, to have been 
 married. — Holden with a great fever. A technical medical ex- 
 pression, used by Luke only. — Besought him for her. Stronger 
 than Mark's expression. 
 
 Ver. 39. And he stood over her. Peculiar to Luke, but im- 
 plied in the other accounts. — ^Rebuked the fever. Mark is more 
 minute: ' took her by the hand and raised her up.' — Immediately. 
 Not the word usually rendered ' straightway,' though having the same 
 meaning. — And ministered unto them. So all the accounts; 
 Matthew, according to the best authorities, has ' unto Him.' The min- 
 istering was, of course, in the natural and womanly way of caring for 
 their bodily wants. After the scene in the synagogue our Lord needed 
 food. The best service for that hour was serving His body. 
 
 Ver. 40. And -when the sun was setting; when the Jewish 
 Sabbath was ending. There were doubtless scruples about coming be- 
 fore sundown. — All they that had any sick, etc. Mark says : 
 
72 LUKE IV. [4: 41,42. 
 
 41 them. And ! devils also came out from many, crying 
 out, and saving, Thou art the Son of God. And re- 
 buking them, he suffered them not to speak, because 
 they knew that he was the Christ. 
 
 Chapter 4 : 42-44. 
 Our Lord's Retirement and Subsequent Preaching. 
 
 42 And when it was day, he came out and w r ent into a 
 desert place: and the multitudes sought after him, and 
 came unto him, and would have stayed him, that he 
 
 1 Gr. demons. 
 
 'all the city was gathered together at the door;' for how few have 
 no sick friends. — Laid his hands on every one of them. Pe- 
 culiar to Luke. The toilsome nature of our Lord's activity is thus 
 brought out. 
 
 Ver. 41. And devils (demons) also, etc. The crying out of 
 the demons is more distinctly asserted here, but the prohibition men- 
 tioned by Mark includes this. —The best authorities omit the word 
 Christ before the Son of God. — He suffeied them not to speak, 
 etc. This was His habit. True faith in Christ is not furthered by the 
 acknowledgment of demons. Trusting Him is a different matter from 
 the credence based on such evidence. — Because they knew that 
 he was the Christ, i. e., the Messiah. Notice, not only are the pos- 
 sessed carefully distinguished from the sick (ver. 40) ; but the demons 
 are almost always represented as recognizing Jesus as the Messiah. 
 Insane people could not always be so correct, but ' the demons also be- 
 lieve, and shudder' (James 2 : 19). Their acknowledgment was not 
 designed to further the cause of our Lord. 
 
 Our Lords Retirement and Subsequent Preaching, vers. 42-44. 
 
 Vers. 42^14. Parallel passage: Mark 1 : 35-39, which is much fuller. Comp. Matt. 
 4 : 23. The difference in the words of the two accounts is remarkable. 
 
 Ver. 42. And when it was day. Mark : « and in the morning, 
 a great while before day.' It is interesting to notice the independence 
 of Mark and Luke in a passage like this, one of the few found only in 
 these two Gospels. — Into a desert place ; some uninhabited region, 
 probably not far from Capernaum. Luke does not mention that He 
 'there prayed' (Mark). — And the multitudes, etc. Under the 
 lead of Simon, hence probably from Capernaum. — Would have 
 stayed him. They failed to do so ; the A. V. fails to indicate this. 
 This part of the verse is peculiar to Luke, though implied in Mark's 
 account. 
 
4: 43, 44.-5: 1.] LUKE IV. 73 
 
 43 should not go from them. But he said unto them, 
 I must preach the l good tidings of the kingdom of 
 God to the other cities also : for therefore was I sent. 
 
 44 And he was preaching in the synagogues of 2 Galilee. 
 
 Chapter 5: 1-11. 
 
 The Miraculous Draught of Fishes; the Call of the 
 
 Fishermen. 
 
 5 : l Now it came to pass, while the multitude pressed 
 upon him and heard the word of God, that he was 
 
 1 Or, gospel. 2 Very many ancient authorities read Judsea. 
 
 Ver. 43. I must preach the good tidings. Lit., 'evangelize.' 
 The word Joes not occur in Matthew and Mark. — Of the kingdom 
 of God. Christ's preaching was religious first, and therefore pro- 
 perly ethical. What God had done and was about to do formed the 
 substance of the ' good tidings ;' what man ought to do was the neces- 
 sary application. His chief business was to preach. — For therefore 
 •was I sent. ' For to this end came I forth' (Mark). The two inde- 
 pendent accounts suggest the harmony of will between the Father and 
 the Son in the coming work of Redemption, since ' sent ' means, sent 
 from God. 
 
 Ver. 44. And he was preaching (continued to preach) a different 
 word from that in ver. 43, meaning to proclaim as a herald does. — In 
 the synagogues of Galilee. The marginal reading is sustained by 
 the Sinaitic, Vatican and another very ancient manuscript, as well as 
 by some later authorities. It is the more probable reading. If the 
 common reading be accepted, we can identify this journey with that 
 spoken of in Mark 1 : 39. But Luke probably gives here a general 
 sketch of our Lord's first circuit in Galilee, and includes also the jour- 
 ney to Jerusalem, mentioned in John 5, which took place not very long 
 afterwards (or before, according to some). It is characteristic of Luke 
 to sum up or anticipate this. But as none of the first three Evangelists 
 elsewhere allude to these earlier journeys to Jerusalem, such an allu- 
 sion here seemed strange. The transcribers therefore soon changed 
 1 Judsea' into • Galilee.' In the R. V. the verse is placed in a para- 
 graph by itself, not only because it is another of Luke's characteristic 
 conclusions, but because of the probability that it refers to a wider 
 journey than that mentioned in the parallel passage in Mark. 
 
 The Miraculous Draught of Fishes ; the Call of the Fishermen, vers. 1-11. 
 
 These events took place shortly after the rejectionat Nazareth, bat before the healing 
 of Simon's mother-in-law (chap. 4 : 38, 39) ; fur at that time these f'"iir fishermen were 
 already in (dose attendance upon our Lord (Mark 1: 29, oO). The indefinite language 
 
74 LUKE V. [5: 1-3. 
 
 2 standing by the lake of Gennesaret ; and he saw two 
 boats standing by the lake : but the fishermen had 
 
 3 gone out of them, and were washing their nets. And 
 he entered into one of the boats, which was Simon's, 
 and asked him to put out a little from the land. And 
 he sat down and taught the multitudes out of the boat. 
 
 of Luke in regard to time, plainly admits of this"view, which implies the identity of 
 this occurrence with that related in different form by Matthew (4 : 18-22; and Mark 
 (1: 16-20). (1 ) Luke intends us to understand that this was the call of Peter and his 
 companions to follow Christ constantly. (2.) A repetition of the promise to make them 
 ' fishers of men' is improbable. (3.) A two-fold leaving of their nets is equally so. (4.) 
 The omission of the miracle by the other two Evangelists is not against the identity, 
 for such omissions occur when there can be no doubt that they are telling of the same 
 occurrence. (5.) A previous acquaintance with Peter seems to be implied here, but 
 that does not prove that he had been called before, for John (1 : 41, 42) tells us of an ac- 
 quaintanceship before the call. (6.) No mention is made of Andrew, but ver. 9 tells of 
 others in Peter's boat, while in chap. 6 : 14 Andrew is mentioned as having already 
 been a disciple, and then chosen as an Apostle. Peter here is an example for us : To 
 hear when the Lord speaks ; to labor when He commands ; to believe when He pro- 
 mises ; to follow whither He calls. The fishermen were blessed while laboring in their 
 own calling. 
 
 Ver. 1. The multitude. His influence was already great. — The 
 lake of Gennesaret, i. e., the Sea of Galilee. Luke alone uses the 
 former name. John (6 ; 1 ; 21 : 1) calls it the Sea of Tiberias ; from 
 an important city of that name situated by it. ' Gennesaret ' was a 
 fertile district in Galilee (Matt 14: 34 ; Mark 6: 53), along the north- 
 western shore of the lake. The limits of the region thus named can- 
 not be exactly determined, but it probably included Capernaum. The 
 lake itself is oval in shape, from twelve to fourteen miles long (from 
 north to south) and about half as broad. The river Jordan enters it at 
 the north, and flows from it at the southern extremity. Surrounded 
 by high mountains, it was subject to sudden storms It is more than 
 600 feet below the level of the Mediterranean. Still abounding in fish, 
 it is now well nigh deserted by boats, its shores presenting a mournful 
 contrast to the days when our Lord passed through the many thriving 
 cities near its shores. 
 
 Ver. 2 By the lake. Either by the shore of the lake, or possi- 
 bly drawn up on the shore. — "Washing their nets. After the 
 night of toil (ver. 5). The nets used were large drag nets, as appears 
 from the word used by Matthew and Mark. 
 
 Ver. 3 "Which was Simon's. This does not prove Simon to 
 be the older brother. As our Lord walked on the shore of the lake, 
 He came first to this boat, and Simon was probably near it. — Taught 
 the multitudes out of the boat. Comp. Mark 4 : 1. 
 
5: 4-8.] LUKE V. 75 
 
 4 And when he had left speaking, he said unto Simon, 
 Put out into the deep, and let down your nets for a 
 
 5 draught. And Simon answered and said, Master, we 
 toiled all night, and took nothing : but at thy word I 
 
 6 will let dow r n the nets. And when they had this done, 
 they inclosed a great multitude of fishes ; and their 
 
 7 nets were breaking ; and they beckoned unto their 
 partners in the other boat, that they should come and 
 help them. And they came, and filled both the boats, 
 
 8 so that they began to sink. But Simon Peter, when 
 he saw it, fell down at Jesus' knees, saying, Depart 
 
 Yer. 4. Simon. Evidently the steersman of the boat. — Put out 
 into the deep, i. e., the deep water. Luke always uses exact 
 nautical phrases. Addressed in the singular, to Simon. — Let down 
 your nets. Addressed to all the fishermen in the boat. Our Lord 
 first makes a slight request of Simon then after His discourse a greater 
 one, calling for more confidence in Himself. 
 
 Ver. 5. Master. Not the word usually so rendered, which means 
 ' teacher,' but a title of respect, not involving a close personal relation. 
 — We toiled. Not, ' have toiled,' for that would imply they had 
 just stopped. Peter gives an account of the last night's labor. — All 
 night. The usual time for fishing, comp. John 21 : 2. — But, not, 
 • nevertheless.' — At thy word. On account of thy word. Thi* in- 
 volved faith, yet the proverbial superstition of fishermen may have 
 entered here — I will let down the nets. He speaks as the 
 director of the fishing party. — The significance of this verse for ' fishers 
 of men ' is obvious. Even in the beginnings of Peter's confidence in 
 Jesus, he was called upon to obey ; but without the confidence there 
 would have been no obedience. True faith works. 
 
 Ver. 6. When they had this done. A number were engaged. — 
 "Were breaking, i e., ' began to break,' just as in ver. 7, ' were sink- 
 ing ' means ' began to sink.' The nets did not break, nor the boats 
 sink. God sometimes allows dangers to begin, that our faith may 
 be increased. 
 
 Ver. 7. Beckoned. Probably on account of the distance ; not 
 from amazement, as some of the Fathers have thought. Fishermen's 
 signals require little explanation. — Their partners, i. e., the sons of 
 Zebedee (ver. 10). 
 
 Ver. 8. Simon Peter. His full name is given at this turning- 
 point of his life. — Fell down, etc. Not an act of worship, but a re- 
 cognition of God's power in Jesus. — Depart from me. Go out from 
 me, i. c, from my boat. This is like Peter. This miracle took place 
 not only in his presence, but in his boat, his net, his fishing. — For I 
 am a sinful man. It was not superstition, but a sense of unworthi- 
 
76 LUKE V. [5: 9-11. 
 
 9 from me ; for I am a sinful man, O Lord. For he 
 was amazed, and all that were with him, at the draught 
 
 10 of the fishes which they had taken ; and so were also 
 James and John, sons of Zebedee, which were partners 
 with Simon. And Jesus said unto Simon, Fear not ; 
 
 11 from henceforth thou shalt l catch men. And when 
 they had brought their boats to land, they left all, and 
 followed him. 
 
 1 Gr . take alive. 
 
 ness. In Jesus he recognized to some extent the holiness as well as 
 the power of God. Such a feeling always exists in similar cases. 
 It is not necessary to suppose that Peter had but lately committed 
 some crime, that he felt the want of faith in what he had said be- 
 fore (ver. 5), that he was afraid of drowning, or that he had left 
 the Master and now felt that he had been guilty in so doing. Our 
 Lord knew how to answer better than Peter did to ask. Instead of 
 departing from Peter, He drew Peter to Himself, and the reason Peter 
 urged was the reason for making him cling more closely to his power- 
 ful and holy Master. 
 
 Ver. 9. For he was amazed, etc. This miracle seems more 
 than one of knowledge. It is true the shoals of fish in the lake are 
 very thick, but the promise of ver. 10 (' Henceforth thou shalt ca'ch 
 men') points to an influence of Christ's upon the fish. Trench: 
 ' Christ here appears as the ideal man, the second Adam of the eighth 
 Psalm: "Thou madest him to have dominion over the works of thy 
 hands : Thou hast put all things under his feet — the fowl of the air, 
 and the fish of the sea, and whatsoever walketh through the paths 
 of the seas" (vers. 6, 8).' 
 
 Ver. 10. James and John. James (f. e., Jacob,) was probably 
 the older brother, and the first martyr among the Apostles. John 
 was the beloved disciple and the Evangelist, the last one to die. Their 
 mother's name was Salome (Matt. 27: 56; Mark 15: 40), and she 
 was probably a sister of Mary, the mother of Jesus (John 19: 25). 
 The brothers seem to have been of a naturally fierce temper ; comp. 
 chap. 9: 54, and Mark 3: 17.— Partners. Our Lord recognized 
 earthly relations, both of kindred and of occupation, in choosing His 
 Apostles. Two pairs of brothers, all four of them fishermen, were the 
 first ever called, and the chief Apostles. — From henceforth thon 
 shalt catch men. The special address to Simon suggests that he 
 would be a leader in this work ; comp. his success on the day of Pente- 
 cost (Acts 2 : 14-49). Here the three narratives coincide. 
 
 Ver. 11. They left all. The special call to James and John (Matt. 
 4 : 21) probably intervened. ' Probably so soon as they reached the 
 shore, He calls Simon and Andrew, in whose ship He still was, to fol- 
 low Him, for He will make them fishers of men. During this time 
 
5: 12] LUKE V. 77 
 
 Chapter 5: 12-16. 
 
 The Healing of a Leper. 
 
 12 And it came to pass while he was in one of the cities, 
 behold, a man full of leprosy: and when he saw Jesus, 
 he fell on his face, and besought him, saying, Lord, if 
 
 James and John had gone a little distance from them, and were en- 
 gaged in repairing the nets that had been broken. Walking upon the 
 shore, He goes to them, and calls them also to follow Him ; and they, 
 leaving their father and servants, follow Him ' ( Andrews). — Followed 
 him. Luke thus indicates that they thenceforth constantly attended 
 Him. The whole occurrence was allegorized very early : the boat 
 being taken as representing the Church ; the net, doctrine ; the sea, 
 the heathen world ; the bursting of the net, heresies. The fish was a 
 favorite symbol among the early Christians, especially as the initial 
 letters of the Greek phrase: Jesus Christ, Son of God, Saviour, made 
 up the word meaning fish (I^fltf). The miracle after the resurrection 
 (John 21), in which Peter was equally prominent, when the Shepherd's 
 duty was added to that of the Fisher, forms a parallel and contrast to 
 this one. The earlier miracle is ' symbolical of the gathering of men 
 into the outward kingdom of God on earth, from which they may be 
 lost;' the latter one of ' the gathering of the elect souls into the king- 
 dom of glory, none of whom will be lost.' Trench (after Augustine). 
 
 Hie Healing of a Leper, vers. 12-16. 
 Parallel passages : Matt. 8:1-4; Mark 1 : 40-45. This miracle is placed in its pro- 
 per chronological position by Mark, Matthew inserts it immediately after the Sermon 
 on the Mount. The locality is uncertain, but it seems not to have been Capernaum. 
 
 Ver. 12. One of the cities. None of the Evangelists name 
 the place. — Full of leprosy. A phrase of medical accuracy, pro- 
 bably referring to the severity of the disease in this case. Leprosy 
 was a loathsome cutaneous disease, prevalent in Egypt and else- 
 where in the Levant, in a more virulent form, it would seem, in 
 ancient times than at present. In Lev. 13, we find the details in re- 
 gard to the disease, and in Lev. 14 and 16 the regulations of the Mo- 
 saic law in the case of a cure. These regulations were sanitary, and 
 yet had a deep religious significance. Since the malady was hereditary, 
 but not contagious, the minute regulations can only be accounted for 
 by finding in them the design of making the leper a type of man dead 
 in sin. No remedy was known, yet recovery took place. During the 
 progress of the disease the lepers were unclean ; to touch them was for- 
 bidden. When cured, the subject must appear before the priest, and 
 offer a sacrifice (Lev. 16 ; comp. ver. 14), which pointed in its form to 
 the same typical significance just indicated. — Fell on his face; an 
 act of reverence, but not necessarily of religious worship. — Lo r d. 
 
78 LUKE V. [5: 13-15. 
 
 13 thou wilt, thou canst make me clean. And he stretched 
 forth his hand, and touched him, saying, I will ; be 
 thou made clean. And straightway the leprosy de- 
 
 14 parted from him. And he charged him to tell no man : 
 but go thy way, and shew thyself to the priest, and 
 oifer for thy cleansing, according as Moses commanded, 
 
 15 for a testimony unto them. But so much the more 
 went abroad the report concerning him : and great 
 multitudes came together to hear, and to be healed of 
 
 Possibly implying some faith in Jesus as the Messiah. — If thou wilt, 
 thou canst make me clean. Whatever the leper might have 
 heard of the power of Jesus, this shows strong faith, and that from an 
 outcast. 
 
 Ver. 13. He stretched forth, etc. This touch was significant, 
 in many ways, and was an evidence of courage on the part of our Lord. 
 — Be tbou made clean ; the R. V. properly makes this clause con- 
 form to that in ver. 12 —Straightway the leprosy departed 
 from him. Luke, as physician, chooses his language with accuracy. 
 He, as well as the others, emphasizes the point that the cure was in- 
 stantaneous. By so much as the disease often exceeds that of leprosy 
 is the fact of more importance in its lesson respecting Christ's ability 
 and willingness to save, and to save at once him who believes. 
 
 Ver. 14. Charged him to tell no man. As the context sug- 
 gests, because he must first fulfil the Levitical requirements ; but also 
 to avoid such notoriety, as would awaken hostility and arouse false 
 Messianic hopes among the people. It may well be imagined that the 
 man himself was one who needed to be told to keep silence. —But go 
 thy way. A different word from that used by Matthew and Mark. 
 In the other accounts the Am. Com. render simply 'go.' The change 
 to the direct address is not uncommon in the Gospels.— Shew thyself 
 to the priest. The priest of the district, whose duty it would be to in- 
 spect the healed leper twice.— Offer for thy cleansing, according 
 as Moses commanded. Lev. 14: 30, 31. Our Lord never set 
 Himself in opposition to the Mosaic law. Its ceremonial requirements 
 were abrogated by His death and resurrection ; not before these events. 
 — For a testimony unto them. A public attestation that the cure 
 was effected. In this case, it is true, it involved a higher testimony, 
 but our Lord's words do not of themselves indicate this. 
 
 Ver. 15. But so much the more, etc. As Mark shows, in con- 
 sequence of the disobedience of the leper. But this is no excuse for 
 disobedience. — The report concerning him. The word 'report' 
 is that rendered 'matter' in Mark 1: 45. It is literally, 'word.' 
 This variation was necessitated by the difference in the accompanying 
 terms in the two accounts. Matthew says nothing of this result. — 
 
5 : 15-18.] LUKE V. 79 
 
 16 their infirmities. But he withdrew himself in the de- 
 serts, and prayed. 
 
 Chapter 5: 17-26. 
 
 The Healing &f a Paralytic. 
 
 17 And it came to pass on one of those days, that he 
 was teaching; and there were Pharisees and doctors 
 of the law sitting by, which were come out of every 
 village of Galilee and Judaea and Jerusalem : and the 
 
 is power of the Lord was with him : to heal. And be- 
 
 1 Gr. that he should heal. Many ancient authorities read that he should heal them. 
 
 Great multitudes came together, etc. Both to hear and to be 
 cured. The next verse shows that however willing He was to teach 
 ami to heal, it was His wish to avoid the multitudes. 
 
 Ver. 16. But he withdrew himself, etc. Comp. Mark 1 : 45. 
 How long this retirement continued is not known — And prayed. 
 Peculiar to Luke, and indicating that this popularity called for special 
 communion with His Father. It was His habit to do this ; comp. Matt. 
 14 : 23 ; Mark 6 : 46 ; John 6 : 15. 
 
 The Healing of a Paralytic, vers. 17-26. 
 
 Parallel passages: Matt. 9: 2-8; Mark 2: 1-12. Both of these passages show that 
 the miracle took place after a return to Capernaum; but Mark gives the relative po- 
 sition of the event with most accuracy. It is the first recorded incident after the 
 retirement following the healing of the leper. Luke's account has marks of inde- 
 pendence. 
 
 Ver. 17. On one of those days. Probably referring, but very 
 indefinitely, to the preaching tour of chap. 4: 44. — Pharisees and 
 doctors (i. e., teachers) of the law. Peculiar to Luke; but the 
 other Evangelists speak of the 'scribes' as objecting. — Sitting by. 
 Both Jesus and His audience may have been sitting. No special im- 
 portance is to be attached to the position. — Out of every village, 
 etc. From all parts, not necessarily from each and every village. — 
 Jerusalem. Probably they had come with hostile purpose, since on 
 this occasion we first discover an indication of antagonism. — And 
 the power of the Lord was with him to heal. The reading 
 followed in the text of the R. V. is sustained by Aleph, B, L, and some 
 minor authorities. ' Lord ' refers to God, although Luke often applies 
 the term to our Lord. The gathering of the crowd and its extent is 
 vividly depicted by Mark. 
 
 Ver. 18. Men bring on a bed. A 'pallet' borne by four men 
 (so Mark). — A man that was palsied. In the other accounts the 
 man is spoken of as a ' paralytic ' (so literally) ; Luke in both instances 
 
80 LUKE V. [5: 19-21. 
 
 hold, men bring on a bed a man that was palsied : 
 and they sought to bring him in, and to lay him be- 
 
 19 fore him. And not finding by what way they might 
 bring him in because of the multitude, they went up 
 to the housetop, and let liim down through the tiles 
 
 20 with his couch into the midst before Jesus. And see- 
 ing their faith, he said, Man, thy sins are forgiven 
 
 21 thee. And the scribes and the Pharisees began to 
 reason, saying, Who is this that speaketh blasphe- 
 
 (here and ver. 24) uses a more exact expression denning the diseased 
 state of the man. The R. V. indicates the difference by rendering 
 respectively: 'sick -of the palsy' and 'was palsied.' The A. V. makes 
 an unnecessary variation between this verse and ver. 24. — And they 
 sought to bring him in, etc. In all the accounts, their faith is 
 spoken of (see ver. 20). 
 
 Ver. 19. Not finding, etc. The crowd blocked up even the 
 door-way from the inner court to the street; probably filling the street 
 also. — They went up to the house-top. Eastern houses often 
 have outer stairs to the house-top. The house may have had but one 
 story, certainly not more than two — Let him down through the 
 tiles. Digging through the flat roof, as Mark plainly declares. Such 
 an action would not be difficult, and certainly would not be regarded 
 as a wanton destruction of property. — Into the midst before 
 Jesus. Our Lord was probably in a large room looking out upon the 
 interior court of the house. The distance from the roof could not 
 have been very great : the whole narrative seems natural enough to 
 those who know anything of Oriental buildings and habits. 
 
 Ver. 20. Seeing their faith. So all the accounts. 'Their 
 faith ' made a visible demon-tration of its existence and strength. — 
 Man, thy sins are forgiven thee. Matthew and Mark : ' Son.' 
 There are curious minor variations of form in this declaration of for- 
 giveness. Lukes report is fuller, adding 'thee,' which later manu- 
 scripts insert in the other two accounts. The cheering language as- 
 sures of a state of forgiveness, as the tenor of the original indicates. 
 
 Ver. 21. And the scribes and the Pharisees. Luke only 
 tells that they were Pharisees (see ver. 17). — Began to reason. 
 The thought was not yet expressed (see ver. 22, and the parallel ac- 
 counts) ; but it arose at once. — Who is this that speaketh blas- 
 phemies? Comp. the more vivid language of Mark (in the R. V.). 
 This was the wrong inference from a correct principle, namely : 
 Who can forgive sins, but God alone ? They failed to see 
 that Christ's forgiving sins was in accordance with this principle, and 
 our Lord now begins to prove that He was acting by Divine authority. 
 
5: 22 24] LUKE V. 81 
 
 22 mies ? Who can forgive sins, but God alone ? But 
 Jesus perceiving their reasonings, answered and said 
 
 23 unto them, l What reason ye in your hearts? Whether 
 is easier, to say, Thy sins are forgiven thee; or to say, 
 
 24 Arise and walk ? But that ye may know that the 
 Son of man hath 2 power* on earth to forgive sins (he 
 said unto him that was palsied), I say unto thee, 
 Arise, and take up thy couch, and go unto thy house. 
 
 1 Or, Why. 2 Or, authority. 
 
 * authority in the text. — Am. Com. 
 
 Ver. 22. Perceiving their reasonings. This, of itself, might 
 refer to His notice of their dissenting looks; but Mark's language 
 points to an internal apprehension ('in His spirit'). The word 'rea- 
 sonings ' has usually a bad sense in the New Testament. It is allied 
 in form to the verb 'reason' ('vers. 21, 22). — What, or, 'why.' The 
 term has both meanings. — Reason ye in your hearts. This clearly 
 suggests that they had not expressed their objection in words audible 
 to Him. That evil reasoning is meant, appears from Matt. 9 : 4. 
 
 Ver. 23. Whether is easier, to say. As far as mere saying 
 was concerned, one was as easy to articulate as the other. But He 
 could say : Thy sins are forgiven thee, and yet not give visible 
 demonstration that His words had validity. If He said: Arise and 
 walk, the question of His authority was subjected to a test, which 
 admitted of immediate application. That test He now Himself applies 
 to overthrow their objection. 
 
 Ver. 24. But that ye may know ; in accordance with the test 
 proposed by His previous question. — That the Son of man. This 
 is the first time our Lord publicly applies this title to Himself; to 
 Nicodemus He had already used it (John 3: 13, 14). It is equivalent 
 to Messiah ; referring to Him as the Second Adam, the Head and 
 Representative of renewed humanity. Comp. Dan. 7: 13, and the 
 various passages in which our Lord uses the phrase. It does not 
 occur in the teaching of the Apostles. 'Just as in His title of Son of 
 God, Jesus included whatever He was conscious of being for God, so 
 in that of Son of man He comprehended all 4lkit He felt was for men ' 
 (Godet). — Hath power (or, better, 'authority') on earth, where 
 He appears as Son of man, ' He that descended out of heaven ' i John 
 3: 13). It seems unnecessary to divide His Divinity ami humanity 
 in discussing this claim. As Son of God, He had this authority by 
 inherent right ; as Son of man, He exercised it and proved it on earth. 
 — Unto him that was palsied; as in ver. 18. — Take up thy 
 couch. Here and in ver. l'J we find the diminutive of the word 
 used in ver. 18 (and by Matthew) ; Mark has a different term. — The 
 scene is one of the most remarkable portrayed by the Evangelists ; it 
 seems more vivid and is more suggestive with every re-perusal. 
 
82 LUKE V. [5 : 25-27. 
 
 25 And immediately he rose up before them, and took 
 up that whereon he lay, and departed to his house, 
 
 26 glorifying God. And amazement took hold on all, 
 and they glorified God ; and they were filled with 
 fear, saying, We have seen strange things to-day. 
 
 Chapter 5 : 27-39. 
 The Call of Levi, and the Discourse at his House. 
 
 27 And after these things he went forth, and beheld a 
 publican, named Levi, sitting at the place of toll, and 
 
 Ver. 25. And immediately, not, ' straightway.' — Rose up ; a 
 different word from that in ver. 24. — That whereon he lay. Still 
 a third expression applied to the bed. The cure was instantaneous. 
 It was complete ; but it called for faith and obedience on the part of 
 the man.— Glorifying God. This was an evidence of the forgive- 
 ness as well as of the cure. Those whom Jesus blesses are still the 
 living witnesses to the truth of all His claims. 
 
 Ver. 26. And amazement took hold on all, etc. Luke alone 
 mentions all three emotions of wonder, gratitude, and fear. Matthew 
 speaks of the last two ; Mark, of the first two. Wonder at the gospel 
 facts is folly, if it does not lead men to glorify God. Matthew indi- 
 cates that these feelings were those of the people, not of the scribes 
 and Pharisees. — Strange things. Our word paradox is taken from 
 the word here used. Stranger than these strange things is unwilling- 
 ness to receive forgiveness from One who for centuries has proved His 
 power on earth to forgive sins. 
 
 The Call of Levi, and the Discourse at his House, vers. 27-39. 
 
 Parallel passages: Matt. 9: 9-17; Mark 2: 13-22. There can be no reasonable 
 doubt that Levi was identical with Matthew the Apostle and Evangelist, since he him- 
 self gives foil details agreeing with the accounts of Mark and Luke except in the mat- 
 ter of the name. It was natural that the Evangelists should group the events narrated 
 in this paragraph, whether t hey were connected in time or not. There can be little 
 doubt that the call of Levi fo^Pved the healing of the paralytic, but the feast and the 
 discourses must have occurred after the return from Gadara (Matt. 9 : 18), which Mark 
 and Luke properly place later in the history. Hence the position of vers. 29-39 is im- 
 mediately after«chap. 8 : 40. 
 
 Ver. 27. He wont forth ; from the house ; probably very soon 
 after the miracle. — Beheld a publican; implying that He looked 
 upon him, observed him. — Named Levi; 'the son of Alphseus' 
 (Mark). — Sitting at the place of toll. So all the accounts. He 
 too was at his regular employment, when called by our Lord. That 
 this ' toll booth ' was between Capernaum and the lake seems probable 
 
5 : 28-32 ] LUKE V. 83 
 
 28 said unto him, Follow me. And he forsook all, and 
 
 29 rose up and followed him. And Levi made him a 
 great feast in his house : and there was a great multi- 
 tude of publicans and of others that were sitting at 
 
 30 meat with them. And l the Pharisees and their scribes 
 murmured against his disciples, saying, Why do ye eat 
 
 31 and drink with the publicans and sinners ? And Jesus 
 answering said unto them, They that are whole have 
 
 32 no need of a physician ; but they that are sick. I am 
 
 1 Or, the Pharisees and the scribes among them. 
 
 (Mark 2 : 13). Levi's position was an important one, since Capernaum 
 was on the commercial highway from Damascus and the interior of 
 Asia to the port of Ptolemais on the Mediterranean. — Follow me. 
 A specific call to personal attendance on our Lord. Only in the case 
 of Apostles have we a record of such a call. 
 
 Ver. 28. Forsook all. Peculiar to Luke. It implies not only the 
 actual relinquishment of what he was then doing, but the spirit in 
 which he followed. We may infer that he relinquished considerable 
 wealth. 
 
 Ver. 29. A great feast. Luke alone thus characterizes the 
 'feast.' — la his house : in Levi's house. It is idle to create a dis- 
 crepancy between this and the other accounts, by insisting that the latter 
 refer to the house of Jesus. — A great multitude of publicans 
 and of others, etc. In the other accounts, 'publicans and sinners,' 
 as so often. 
 
 Ver. 30. And the Pharisees and their scribes. The evidence 
 for this reading is decisive, and the rendering in the text is preferable. 
 Comp. Mark: 'And the scribes of the Pharisees.' Oriental habits 
 would allow these to press into the court, during or after the feast. 
 Murmured against his disciples; the objection was addressed to 
 them, though aimed at Him. — Why do ye eat, etc. Matthew and 
 Mark represent the objection as raised against the conduct of our Lord. 
 But the disciples also ate with the (the article is properly inserted in 
 the R. V.) publicans and sinners. Eating together with such per- 
 sons was entirely contrary to the notions of propriety which obtained 
 among the Jews in general, but which were deemed of special weight 
 by the Pharisees. The result would be a protest from the Pharisees 
 against both the Master and His disciples. 
 
 Ver. 81. And Jesus answering", etc. Since the objection was 
 really against His conduct. — They that are whole have no need 
 of a physician. This is word for word the same in all the accounts; 
 but the A. V. needlessly varies in the translation. The principle is first 
 given in figurative language, then follows the literal application. 
 
 Ver. 32. I am not come, etc. Luke alone, according to the best 
 
84 LUKE V. [5 : 33-36. 
 
 not come to call the righteous, but sinners to repentance. 
 
 33 And they said unto him, The disciples of John fast 
 often, and make supplications ; likewise also the dis- 
 
 34 ciples of the Pharisees ; but thine eat and drink. And 
 Jesus said unto them, Can ye make the sons of the 
 bridechamber fast, while the bridegroom is with them? 
 
 35 But the days will come ; and when the bridegroom 
 shall be taken away from them, then will they fast in 
 
 36 those days. And he spake also a parable unto 
 
 authorities, inserts the phrase: to repentance. Those who are 
 really righteous do not need such a Saviour, but those who are sinners 
 are called by Him to repentance. In one aspect the objectors were 
 • righteous' and the ' publicans ' were certainly ' sinners.' But under 
 the circumstances there must be admitted a reference to the false views 
 of the Pharisees, respecting their own character. Comp. Matt. 9 : 13. 
 
 Ver. 33. And they said unto him. This seems to refer to the 
 scribes and Pharisees (ver. 30). Matthew makes ' the disciples of 
 John' the questioners, and Mark joins both classes. Both were pre- 
 sent ; they were together in their practice, as probably in their objec- 
 tions. — The disciples of John, etc. This is not in the form of a 
 question.— And make supplications. Peculiar to Luke. It re- 
 fers to stated prayers, like those of ascetics. — Likewise also, etc. 
 The disciples of John would naturally follow the example of their 
 teacher, while the Pharisaical party magnified these outward forms ; 
 comp. Matt. 6. 
 
 Ver. 34. Can ye make, etc. Luke brings out the reason why 
 the objectors must fail to make the disciples fast. — The sons of the 
 bridechamber. The male companions of the bridegroom in Oriental 
 wedding festivities. — While the bridegroom is with them. The 
 Bridegroom is Christ ; the companions are His disciples. 
 
 Ver. 35. But the days will come. Notice the solemnity of 
 the language, as it appears in the more exact form of the R. V.— In 
 those days. When there is reason for fasting, true disciples will 
 fast. Formal, prescribed fasts encourage Pharisaism. 
 
 Ver. 3G. . Spake also a parable. Here the reference is to the 
 use of figurative language, not to a parable as we use the term. — No 
 man rendeth. The verbs are different in all three accounts. — 
 From a new (Matthew and Mark: 'undressed) garment. There 
 are other minor points of difference in the accounts. — Else he will 
 rend the new, and also, etc. This part of the verse differs from 
 the parallel passages, in representing a double disadvantage. ' In 
 Matthew and Mark the mischief done is differently expressed Our 
 text is very significant, and represents to us the spoiling of both sys- 
 tems by the attempt to engraft the new upon the old ; the new loses 
 its completeness ; the old, its consistency.' Alford. 
 
5 : 37-39.] LUKE V. 85 
 
 them : No man render! i a piece from a new garment 
 and putteth it upon an old garment ; else he will rend 
 the new, and also the piece from the new will not agree 
 
 37 with the old. And no man putteth new wine into old 
 1 wine-skins ; else the new wine will burst the skins, 
 and itself will be spilled, and the skins will perish. 
 
 38 But new wine must be put into fresh wine-skins. 
 
 39 And no man having drunk old wine desireth new : 
 for he saith, The old is 2 good. 
 
 1 That is skins used as bottles. 2 Many ancient authorities read better. 
 
 Ver. 37. Few passages given by all three Evangelists have been so 
 altered by the copyists as that contained in vers. 37, 38, and in none 
 does the independence of the three appear more clearly. — Old ■wine- 
 skins. See the marginal note. The old skins would sustain the 
 pressure from the fermentation of the new wine. — Skins, in the re- 
 mainder of the verse, is the same word as ' wine-skins ' ; but it was not 
 necessary to repeat the full form. — Itself be spilled, etc. The new 
 life is lost and the old form ruined by the attempt to conserve the 
 former through the latter. 
 
 Ver. 38. But new wine must be put into fresh wine-skins. 
 This form is peculiar to Luke ; but the thought is the same in all the 
 accounts : New life requires fresh forms. The application of the en- 
 tire figure may be seen in every period of the history of Christ's peo- 
 ple. The new life must be from Christ to require the fresh form, 
 while the form of Christ's appointment remains always fresh. Human 
 additions ever grow old and obsolete. 
 
 Ver. 39. And no man having drunk old wine desireth 
 new; for he saith, The old is good. Some authorities read 
 ' better ' (as in the A. V.) ; a reading due to an attempt to explain the 
 sense. This verse gives completeness to our Lord's discourse, and 
 contains the final answer to the objection raised in ver. 33. There is 
 no comparison between the relative excellence of new and old wine, 
 but simply a statement of the wish ('desireth') of one accustomed to 
 drinking old wine. The one accustomed to the old wine, says : The 
 old is pleasant, good enough for me, I have no desire to try the new. 
 This is precisely the attitude of a false conservatism. (The use made 
 of the phrase : ' the old is better,' to oppose the Revised Version, 
 would be ludicrous, were it not a dishonest application of the words of 
 Christ.) The original application to the objectors was intended 
 by our Lord mainly for the instruction of His own disciples, to 
 show ' how natural it was that disciples of John and of the Phari- 
 sees could not bring themselves to give up the old forms and ordi- 
 nances, which had become dear to them, and to substitute the new life 
 according to His principles ' (Meyer). The 'old' throughout is what 
 
86 LUKE VI. [6: 1. 
 
 Chapter 6 : 1-11. 
 
 Two Sabbath Controversies. 
 
 6 : 1 Now it came to pass on a ! sabbath, that he was 
 going through the cornfields; and his disciples plucked 
 the ears of corn, and did eat, rubbing them in their 
 
 1 Many ancient authorities insert second-first. 
 
 is Jewish ; the ' new,' what is distinctively Christian, the grace and 
 freedom of the gospel. — The first disciples, as Jews, were not ready at 
 once to relish the new wine. — The warning against bringing legalism 
 into the gospel is contained in all the accounts ; but here we have a 
 much needed admonition to patience. Even if men oppose the new 
 and the true, because they are content with the old, and will not take 
 the trouble to examine what is new, much less to recognize any ex- 
 cellence in it, let us not grow weary. ' Rom. 14 contains the best 
 practical commentary on this word of the Lord ' (Van Oosterzee). 
 
 Two Sabbath Controversies, vers. 1-11. 
 
 Parallel passages: Matt. 12: 1-14; Mark 2: 23 — 3: 6. Luke's account resembles 
 more closely that of Mark ; but the arguments in regard to Sabbath observance are 
 found in both the other narratives. There are a few new details, one of which (the 
 common reading in ver. 1) has caused much difficulty. There had already been a con- 
 troversy about the Sabbath with the Jews at Jerusalem (John 5 : 10-18), on the theory 
 that the feast spoken of was a Passover. The common view makes this the first event 
 after the second Passover, and seeks here a confirmation. But, according to Andrews, 
 it was two months after that Passover, in the first year of the Galilaean ministry. In 
 any case, the accounts of Mark and Luke make it evident that the Sermon on the 
 Mount was delivered after these controversies. The omission of any reference to the 
 Sabbath observance in that discourse is properly due to the hostility which grew out 
 of our Lord's attitude on this subject. It must be remembered that formalism, en- 
 trenched behind prejudices both national and religious, found its stronghold in Jew- 
 ish Sabbatarianism. This must be attacked, and that too with weapons taken from 
 the Old Testament (comp. the fuller argument in Matthew^. But the Lord of the 
 Sabbath has not abolished it ; He has taught us how to observe it rightly. 
 
 Ver. 1. On a sabbath. The marginal reading 'second-first,' has 
 good support, but is omitted in six of the best manuscripts ; and also 
 by minor authorities. The evidence would be conclusive against it, 
 were not the longer reading the more difficult one. It is probable 
 that this unusual phrase arose from the putting together of two 
 Greek words (second . . first), which had been written in the mar- 
 gin to distinguish this Sabbath respectively from that mentioned in 
 4: 31, and that in ver. 6. If Luke did use it, the meaning must 
 have been one known to Theophilus. Explanations of the common 
 reading: (1) That it meant a feast-day immediately following the 
 Sabbath (but thus the controversy about Sabbath observance loses 
 
6: 2-4.] LUKE VI. 87 
 
 2 hands. But certain of the Pharisees said, Why do ye 
 that which it is not lawful to do on the sabbath day ? 
 
 3 And Jesus answering them said, Have ye not read 
 even this, what David did, when he was an hungred, 
 
 4 he, and they that were with him ; how he entered into 
 
 much of its point) ; (2) a Sabbath preceded by a feast-day; (3) the 
 fir^t day of unleavened bread ; the Sabbath following the second day of 
 the Passover, from which the seven weeks to Pentecost were reckoned 
 (the usual view); (4) the first Sabbath of the second month; (5) the 
 first Sabbath of the second year in the cycle of seven years. This 
 would fix the date as the first Sabbath in the month Nisan, u. c. 782. 
 (6) That this was the first Sabbath of the Jewish religious year; the 
 civil year having its first-first Sabbath. But of this there is no positive 
 evidence. All these explanations assume that Theophilus was ac- 
 quainted with a technical term in the Jewish Church year, which is 
 not found anywhere else. (7) That Luke had already told of two 
 Sabbaths (4: 16, 31), and as he now begins to tell of two more, he 
 speaks of this as the first of the second pair, i. e., 'second-first.' But 
 what reader would have understood it so at first sight? The grain 
 might be ripe in April, May, or June, so that we cannot thus deter- 
 mine the time of year. — Rubbing them with their hands. Pe- 
 culiar to Luke. The form indicates that they rubbed and ate, as they 
 went. It is probable that this ' rubbing ' constituted the technical 
 offence. 
 
 Ver. 2. 'Unto them' (A. V.) is to be omitted. Still, the disciples 
 are addressed : in Matthew and Mark, our Lord. The Pharisees re- 
 monstrated with those who did the unlawful act, but would make our 
 Lord responsible for it. — Not lawful on the sabbath day ? 
 The taking of the grain was lawful (Deut. 23: 25), but gathering and 
 rubbing out the kernels was constructively harvesting and threshing, 
 and hence, laboring. 'Sabbath days' (A. V.) is incorrect; the plural 
 form has a singular sense, and is rendered ' Sabbath day ' everywhere 
 in the R. V. For the singular, ' Sabbath ' is used. 
 
 Ver. 3. Have ye not read even this ? A strong expression 
 (comp. Mark 12 : 10) implying their utter ignorance of what the 
 Scriptures meant. — What David did. See 1 Sam. 21 : 1-6. ' Jesus 
 would certainly have had no difficulty in showing that the act of the 
 disciples, although opposed perhaps to the Pharisaic code, was in 
 perfect agreement with the Mosaic commandment. But the discussion, 
 if placed on this ground, might have degenerated into a mere casuisti- 
 cal question. He therefore transfers into a sphere in which He feels 
 Himself master of the position. The conduct of David rests upon the 
 principle that in exceptional cases, when the moral obligation clashes 
 with the ceremonial law, the latter ought to yield ' (Godet). See the 
 principle clearly stated in Mark 2 : 27. 
 
 Ver. 4. The house of God. The tabernacle at Nob. — The 
 
88 LUKE VI. [6 : 5-8. 
 
 the house of God, and did take and eat the shewbread, 
 and gave also to them that were with him ; which it 
 is not lawful to eat save for the priests alone ? 
 
 5 And he said unto them, The Son of man is lord of 
 the sabbath. 
 
 6 And it came to pass on another sabbath, that he 
 entered into the synagogue and taught : and there was 
 
 7 a man there, and his right hand was withered. And 
 the scribes and the Pharisees watched him, whether 
 he would heal on the sabbath ; that they might find 
 
 8 how to accuse him. But he knew their thoughts; and 
 he said to the man that had his hand withered, Rise 
 
 shewbread. Comp. Exod. 25 : 30 ; Lev. 24 : 5-8. The argument 
 from the example of David is the principal one, as it is given in all three 
 accounts. 
 
 Ver. 5. In one of the old manuscripts, this verse is placed after ver. 
 10, and instead of it here words to this effect : ' Observing on the same 
 day one laboring on the Sabbath, He said to him : if thou knowest 
 what thou doest, thou art blessed ; if thou knowest not, thou art 
 cursed and a transgressor of the law.' But it is improbable that any 
 one would have been thus laboring, or that our Lord would thus create 
 needless opposition and misunderstanding. — The Son of man is 
 lord of the sabbath. On the phrase ' Son of man,' see chap 5 : 
 2-4. This utterance is recorded by all three Evangelists. It implies 
 His authority to modify Sabbath law ; hence is a higher principle than 
 that on which David acted. For what end He exercises this authority 
 is plain from Mark 2 : 27 : ' The Sabbath was made for man, and not 
 man for the Sabbath.' 
 
 Ver. 6. On another sabbath. Probably the next one. This 
 seems more likely than the supposition that the next day was observed 
 as a Sabbath. — The synagogue. The place is not indicated, but 
 was probably some important town. — His right hand. Specified by 
 Luke only. The entire clause is properly rendered in the R. V. 
 
 Ver. 7. The scribes and the Pharisees. The original repeats 
 'the' (A. V. omits). — Watched, 'were watching.' — Heal on the 
 sabbath, not, ' Sabbath day ;' the singular form here used is generic. 
 — That they might find him to accuse him. Luke's expression 
 is most full. 
 
 Ver. 8. But he knew their thoughts, or, 'reasonings,' as in 
 chap. 5: 22. — The man that had his hand withered. Notice the 
 proper substitute of 'that' for 'which' (A. V.), and the more exact 
 rendering ' his hand withered.' — Rise up, and stand forth in the 
 midst. Luke is most graphic here, but omits the question given in 
 Matt, 12: 11, 12. 
 
6: MA.] 
 
 LUKE VI. 8 ^ 
 
 up and stand forth in the midst. And he arose and 
 9 stood forth. And Jesus said unto them, I ask you, 
 
 Is it lawful on the sabbath to do good, or to do harm? 
 10 to save a life, or to destroy it ? And he looked round 
 
 about on them all, and said unto him, Stretch forth 
 
 thy hand. And he did so: and his hand was restored, 
 n But they were filled with 1 madness; and communed 
 
 one with another what they might do to Jesus. 
 
 Chapter 6: 12-19. 
 The Choice of the Twelve; the Multitudes that attended 
 
 Jesus. 
 12 And it came to pass in these days, that he went out 
 into the mountain to pray ; and he continued all night 
 
 1 Or, foolishness. 
 
 Y9T 9 To do good, or to do harm, more exact than ' evil '; the 
 
 comparison being between benefiting and injuring not between doing 
 
 Sandwron^.-To save a life, or to destroy it ' By reason of 
 
 His i wmpSion, He feels Himself responsible for all the suffering 
 
 which He fails to relieve' (Godet). 
 
 Ter 10 And he looked round about, etc. With anger and 
 erief (Matt, 3 : 5).-Stretch forth thy hand. So in all ^ the ac- 
 counts curiously enough the A. V. has < thine hand' in Matthew and 
 Sark ' < thy hand ' here—Was restored. The who e < whole as 
 the others are found in Matthew ; but not in Mark and Luke, accord- 
 ino- to the best authorities. , _ ,, 
 
 Ver 11. Filled with madness. Literally ; unwisdom fool- 
 ishness ' (so R. V. margin). It is implied that their w ^kedfojly be- 
 came a senseless rage.-And communed one with another etc. 
 Mark is more specific in his account of their plotting : ' And the Phari- 
 ees went and straightway with the Herodians, took counsel against 
 Him, how' they might betray Him.' It was folly for hem out of ha £ 
 to such an One and on such grounds, to make an alliance with their 
 political foes. 
 
 The Choice of the Twelve; the Multitudes that attended Jesus, vers. 12-19. 
 Parallel passages : Matt. 4 : 24, 25 ; 5 : 1 ; 10 : 2-1 ; Mark 3 : 7-19. Luke and Mark 
 give the list of the Twelve in connection with their being chosen; Matthew in the ac- 
 count of their being sent forth (Matt. 10; com P . Mark 6 : 7 ft; Luke 9: 1-6). V«u 
 ]7-19 describe the multitudes to whom a discourse (vers. 20-19) was delivered .Inch 
 seems to be identical with the Sermon on the Mount. Mark places the ^****« 
 the multitude before the name* of the Twelve This variety in connection with sub- 
 
90 LUKE VI. [6 » 13-15. 
 
 13 in prayer to God. And when it was day, he called 
 his disciples : and he chose from them twelve, whom 
 
 14 also he named apostles ; Simon, whom he also named 
 Peter, and Andrew his brother, and James and John, 
 
 15 and Philip and Bartholomew, and Matthew and 
 Thomas, and James the son of Alphseus, and Simon 
 
 stantial agreement is a strong evidence of the independent origin of the Synoptical 
 Gospels. 
 
 Ver. 12. The mountain, Comp. Matt. 5:1. A strong hint of 
 identity with that occasion. — Continued all night in prayer to 
 God. Peculiar to Luke. Prayer before the great choice. Conflict 
 too, since Judas was chosen. 
 
 Ver. 13. His disciples. In the wider sense ; from this larger 
 company the Twelve were chosen. — Apostles. The name was 
 probably given at this time. He intended to send them forth, although 
 the actual sending forth did not take place until after some training. 
 It was in keeping with such training that the name should be given 
 first, to keep the future duty before them. 
 
 Vers. 14-16. The List of the Apostles as here given presents 
 no difficulties. The A. V. indicates an arrangement in pairs, but the 
 word ' and ' must be inserted before each name after that of Peter, and 
 thus this arrangement loses its support. The Twelve are grouped here, 
 as in all the catalogues, with the names of Peter, Philip and James 
 the son of Alphaeus, as fiist, fifth and ninth, and that of Judas 
 Iscariot last. Between these the same names (or two names of the 
 same persons) occur ; but in different order. 
 
 Ver. 14. First Group, comprising the four fishermen, to whom a 
 certain precedence is given, not only in the lists, but in the history. — 
 Simon, 'whom he also named Peter. The latter the Apostolic 
 name ; comp. the announcement of it in John 1 : 42. He was the 
 leader; comp. Matt. 16: 16-19, and parallel passages.— Andrew 
 his brother; mentioned here for the first time by Luke. — James 
 (Jacob) and John; comp. chap. 5: 10. In the list in Acts Luke 
 places John next to Peter, as the two seem to have become the promi- 
 nent pair in the Church at Jerusalem. The order of Matthew is as here. 
 — Second Group. Philip, of Bethsaida, previously known to the 
 fishermen, and first called by Jesus to follow Him (John 1 : 40-44). — 
 Bartholomew. As he is so frequently joined with Philip, he has 
 been supposed to be Nathanael whom the former brought to Jesus (John 
 1 : 43). This name means ' son of Tholmai.' It occurs in the Gospel 
 history only in the lists of the Twelve. 
 
 Ver. 15. Matthew. Evidently Levi, the son of Alphaeus, but not 
 a brother of James the son of Alphaeus. In his own Gospel Matthew 
 not only calls himself ' the publican,' but places himself last in the 
 second group. — Thomas, whose surname, or other name, ' Didymus,' 
 
6: 10,17.] LUKE VI. 91 
 
 16 which was called the Zealot, and Judas the 1 son of 
 James, and Judas Iscariot, which was the traitor ; * 
 
 17 and he came down with them, and stood on a level 
 
 1 Or, brother. See Jude 1. * Became a traitor. — Am. Com. 
 
 has the same significance, namely, Twin. ' Doubting Thomas ' is the 
 appellation given him from the occurrence narrated in John 20 : L'4, 
 25. Mark gives the names of this group in the same order. — Third 
 Group. James the son of Alphaeus. Thus designated to dis- 
 tinguish him from the son of Zebedee ; also called ' James the less ' 
 (Mark 15: 46). The opinion gains ground that ' James, the Lord's 
 brother' (Gal. 1 : 19) was still another James. As Luke does not re- 
 fer to the brother of our Lord, the complicated question respecting 
 their relation to Mary and Joseph need not be discussed here. Suffice 
 is to say that the passage in Galatians does not necessarily imply that 
 the Lord's brother was one of the Twelve. The view that identifies 
 him with this James not only involves many conjectures, but is directly 
 opposed by John 7 : 5. The question is often prejudged by our un- 
 willingness to believe that Mary had other sons. — Simon which 
 was called the Zealot. 'Cananasan' (Matthew and Mark) proba- 
 bly means ' Zealot,' a term applied to a fiercely patriotic sect among 
 the Jews. 
 
 Ver. 16. Judas the son (or, 'brother') of James. This must 
 be ' Lebbaeus,' or • Thaddoaus ' (Matthew ; where the reading is doubt- 
 ful ; (Thaddaeus, Mark), since that is the only person not already 
 identified. No change could have been made in the catalogue of the 
 original Twelve. He may have been a brother of the James just spoken 
 of, or the son of some other James. We incline to the former view. 
 See Jude 1. It is held by some that Jude and Simon were also * bro- 
 thers of our Lord ;' but this is less tenable than the view rejected above. 
 — Judas Iscariot, which was the traitor, or, became a traitor. 
 The latter is more literal and exact. There is a solemn formality in 
 the Gospel references to Judas Iscariot. Why he was chosen remains 
 a mystery. ' Iscariot' means ' belonging to Kerioth,' a place in Judah 
 (Josh. 15 : 25). His father's name was' Simon ' (see the correct read- 
 ing in John 13 : 26). It is supposed that Judas was a man of greater 
 natural endowments than the Eleven, and he certainly was the trea- 
 surer of the little company. The Apostles are frequently spoken of as 
 poor and ignorant ; but of this there is no evidence. Because they 
 were slow to learn what their Master would teach them, none of us, 
 ourselves so lacking in docility, should deem them exceptionally dull. 
 
 Ver. 17. This verse is so closely connected with ver. 16, which 
 should end with a semicolon (as in R. V.) ; this close connection pre- 
 cludes the previous delivery of a discourse on the top of the mountain. 
 — On a level place. This refers more naturally to a plain below 
 the mountain, but it can mean a level place on the mountain side. This 
 sense is adopted by those who uphold the identity of the two discourses, 
 
92 LUKE VI. [6: 18-20. 
 
 place, and a great multitude of his disciples, and a 
 great number of the people from all Judaea and Jeru- 
 salem, and the sea coast of Tyre and Sidon, which 
 came to hear him, and to be healed of their diseases ; 
 18 and they that were troubled with unclean spirits were 
 vj healed. And all the multitude sought to touch him : 
 for power came forth from him, and healed them all. 
 
 Chapter 6 : 20-49. 
 
 The Sermon on the Mount. 
 
 20 And he lifted up his eyes on his disciples, and said, 
 Blessed are ye poor : for yours is the kingdom of God. 
 
 and is favored by the appearance of the locality where the discourse 
 was most probably delivered : the Horns of Hat tin. — The Apostles are 
 here represented as immediately about Him, then a great multitude 
 of his disciples (in the wider sense), then a great number of 
 the people, etc. This agrees with the probable position and compo- 
 sition of the audience as implied in Matt. 5:1, while the specification 
 of the places from which they came agrees with Mark's account (3 : 7, 
 8) of the multitude attending Him about this time. 
 
 Vers. 18, 19. Comp. Mark 3 : 10, 11, which suggests that this con- 
 course and pressure of those who would be healed began before the 
 choice of the Twelve and continued after they came down. As how- 
 ever the object of their coming was to hear as well as to be healed (ver. 
 17), our Lord teaches them also. The miracles were designed to be a 
 preparation for the instruction. — Power came forth from him. 
 Comp. chaps. 5: 17; 8: 46; Mark 5: 30. — Notwithstanding these 
 tokens of great popularity, this was a critical point in our Lord's minis- 
 try. The opposition of the Pharisees must soon lead to an open rup- 
 ture. He could not trust the multitudes ; therefore He now singles 
 out the little band to whom He could commit the great work in the 
 future. These He will train, and their training began in the subse- 
 quent discourse, which like most of our Lord's utterances was instruc- 
 tion for His friends, but an offence to His foes. None the less so now, 
 when it is the fashion for unbelievers to praise the ethical beauty of the 
 Sermon on the Mount. 
 
 The Sermon on the Mount, vers. 20-49. 
 
 It seems, on the whole, most satisfactory to regard this as another report of the dis- 
 course given by Matthew (chaps. 5-7). No difficulty is found in harmonizing the 
 accounts of the locality (see on ver. 17). Nor is there any reasonable doubt that Mat- 
 thew has placed the Sermon on the Mount in advance of its proper chronological 
 position. The two reports have so many points of resemblance as to forbid our regard- 
 
6 : 20.] LUKE VI. 93 
 
 ing them as delivered on entirely different occasions. It is possible, but not probable 
 that the two discourses were delivered in immediate succession. The detailed reference 
 to locality and other circumstances seems incompatible with the view that these are 
 different summaries of our Lord's teachings at this period of His Galila\an ministry. 
 Of the two reports, that of Luke has greater logical unity (see below) ; but the subject 
 is thesaine: the state and duties of a citizen of the kingdom of heaven. In neither do 
 we find a statement of the method of becoming a citizen; neither tan be a substitute 
 for the full explanation of the Gospel facts made by the Apostles in their subsequent 
 discourses and Epistles. Those who exalt the ethical beauty of these teachings above 
 their religious significance have failed to understand the contents and aim of the Ser- 
 mon on the Mount. The kingdom of God was the great idea in the mind of the Jews. 
 However erroneous their expectations were, they were right in emphasizing it as the 
 kingdom of God. 
 
 Outline of the discourse as here reported. 1. The character of the citizens of the king- 
 dom of God; vers. 20-26. 2. The new principle (of love) in this kingdom; vers. 27-38. 
 3. Application of this principle to judgment of others and instruction of others; vers. 
 39-45. 4. Conclusion, setting in a parable the judgment which will be passed upon all 
 Who claim to be members of this kingdom ; vers. 46-49. Van Oosterzee gives the fol- 
 lowing general division of Luke*s report : 1. The salutation of Love (vers. 20-26) ; 2. 
 The requirement of Love (vers. 27-38) ; 3. The importunity of Love (vers. 39-49 . (A 
 division into three paragraphs is more logical ; but the R. V. gives four, and there is a 
 marked transition of thought in vers. 39 and 45.) 
 
 Throughout there are contrasts made with the errors of Pharisaism, but we find no 
 such marked antithesis between the true and false conception of God's law as appears 
 in Matthew's report. Probably the purpose of Matthew's Gospel led to a fuller state- 
 ment of this part of the discourse. In the other report our Lord is presented as- giving 
 the true spiritual exposition of the old law; in this He appears as setting forth a new 
 law of love. But the two positions are substantially the same : the Jewish reader would 
 better understand the formeF ; the Gentile reader, the latter. The Evangelists vary in 
 their reports : both are correct, since it is the same Christ speaking the same truth. 
 
 Vers. 20-26. Beatitudes and Woes. 
 
 Parallel passage : Matt. 5 : 3-12. The character of the citizens of the kingdom of 
 God is indicated by four beatitudes and four corresponding woes ; the latter peculiar to 
 Luke. (In Matthew there are seven beatitudes, without the contrasted utterances.) 
 The first three pertain to the state of mind in which one enters the kingdom ; the 
 fourth referring to the persecuted condition of the subjects of the kingdom forms a 
 natural transition to the description of those who do not belong to it, including the 
 persecutors. The difficulty of inserting vers. 24-26 in Matthew's report of the sermon, 
 is one great argument against the identity of the two discourses. Some think they 
 were uttered on a different occasion and inserted here by Luke because of their appro- 
 priateness. They agree with the conclusion of the discourse, in both Gospels, which 
 contains a blessing and a woe in the form of a parable (vers. 47-49). All the reports 
 of our Lord's discourses are sketches of what He said, and there is every reason to be- 
 lieve that th'- leading, or central thoughts were repeated with various applications and 
 inferences so that two reports might be entirely correct, and yet introduce not only 
 different matter, but different applications of the same general statements. The reports 
 are to., brief to be regarded as given word fur word, and the method of instruction must 
 have been, ' line upon line,' etc. 
 
94 LUKE VI. [6:21,22. 
 
 21 Blessed are ye that hunger now : for ye shall be filled. 
 Blessed are ye that weep now : for ye shall laugh. 
 
 22 Blessed are ye when men shall hate you, and when 
 they shall separate you from their company, and re- 
 proach you, and cast out your name as evil, for the Son 
 
 Ver. 20. And he lifted up his eyes. This look indicates the 
 solemn opening of His discourse; comp. Matt. 5: 2: 'opened His 
 mouth.' — His disciples, in the wider sense, though the Twelve were 
 nearest and the people present. Alford: ' The discourse was spoken 
 to the disciples generally, — to the Twelve particularly, — to the people 
 prospectively.' Our Lord probably sat as He taught (comp. Matt. 5: 
 1), as this was His custom and that of Jewish teachers in general. Nor 
 is this forbidden by ver. 17, since an interval of healing had elapsed. 
 — Blessed. ' All those persons who, in ordinary language, are called 
 unhappy, Jesus salutes with the epithet blessed' (Godet). — Ye. This 
 is properly supplied, since in the reasons for the blessedness the sec- 
 ond person is used. Moreover in His audience were these to whom 
 His words most properly applied, representing not only the humble and 
 sorrowing, but those who felt their spiritual needs. In Matthew the 
 direct address appears first in ver. 11, but is implied throughout. — 
 Poor, i. e., 'poor in spirit' (Matthew). To refer this only to literal 
 poverty, etc., and to limit the blessings to the temporal recompense in the 
 Messiah's kingdom, is forbidden by the context no less than by the ac- 
 count in Matthew. Neither the Evangelist nor our Lord could mean 
 this. In chap. 12 : 21 ; 16 : 11, Luke shows his knowledge of the dis- 
 tinction between spiritual and earthly riches. An appeal on the part 
 of our Lord to the prejudices of the poor and miserable, like a modern 
 demagogue, is as contrary to His character as to the effect of His teach- 
 ing. — The kingdom of God. Equivalent to 'the kingdom of hea- 
 ven' (Matthew). The latter phrase points to the kingdom as coming 
 from heaven ; this to it as belonging to God, in which His will is 
 supreme, His Person the living centre. The Messiah is its King, even 
 now ; but the subjects still pray : ' Thy kingdom come.' 
 
 Ver. 21. Blessed are ye that hunger now, etc. As in Mat- 
 thew's report the reference is to spiritual hunger and sorrow. The 
 promises cannot be temporal in their significance, the characteristics 
 are distinctively spiritual ; although most of the audience were doubt- 
 less of the poorer classes, then subjected to privation and oppression. 
 But ver. 22 shows that such outward afflictions have the promise of 
 blessing only when inflicted ' for Christ's sake.' 
 
 Ver. 22. When men shall hate you. This hatred is manifested 
 in what follows : separate you, etc. This refers to expulsion, or 
 excommunication, from the Jewish synagogue. The separation of 
 Christianity from Judaism is hinted at thus early, immediately after 
 the choice of the Twelve. But all exclusion from intercourse may be 
 
6: 20-20.] LUKE VI. 95 
 
 23 of man's sake. Rejoice in that clay, and leap for joy : 
 for behold, your reward is great in heaven : for in the 
 same manner did their fathers unto the prophets. 
 
 24 But woe unto you that are rich ! for ye have received 
 
 25 your consolation. Woe unto you, ye that are full now! 
 for ye shall hunger. Woe unto you, ye that laugh 
 
 26 now ! for ye shall mourn and weep. Woe unto you, 
 when all men shall speak well of you ! for in the same 
 manner did their fathers to the false prophets. 
 
 included — Reproach. The same word as in Matthew. Active per- 
 secution is meant. — Cast out your name as evil. The final con- 
 temptuous and malicious rejection. There is probably no reference to 
 their name as Christians. — For the Son of mans sake. The bles- 
 sing is promised only to those who endure hatred, rejection, persecu- 
 tion, for Christ's sake ; for it is a blessing for Christ's sake. 
 
 Yer. 23. In that day, i. e., the day when this happens to you; 
 not in the great day of the future, as in Matt. 7 : 22. — Leap for joy. 
 Peculiar to Luke. — Your reward is great in heaven. This is the 
 key to the interpretation of all the preceding promises. — For in the 
 same manner, etc. Matthew : ' the prophets which were before 
 you,' states more expressly the connection between the prophets and 
 the followers of Christ. All Christ's followers are not prophets, but 
 all represent that cause which the children of this world, in every gen- 
 eration, have hated. 
 
 Ver. 24. Rich, t. e., fancying themselves possessed of what they 
 crave and need. This class is made up largely of those actually 
 wealthy. — For ye have received your consolation. Their 
 supreme desire has been gratified ; but this excludes that which alone 
 can satisfy. When wealth is regarded as the ' consolation,' there is 
 no place for Ghristus Consolator. 
 
 Ver 25. The woes are in direct contrast to the beatitudes of ver. 21. 
 
 Ver. 26. "When all men shall speak well of you. This may 
 be addressed, either to the rich, etc., or to the disciples. The former 
 agrees best with what goes before, but the latter is favored by the re- 
 ference to their fathers, which serves to distinguish those addressed 
 from the Jews. The wider reference would include the other: for 
 when all men speak well of a professed di-ciple, it is a proof that he 
 is not a disciple. ' Universal praise from the world is a stigma for the 
 Saviour's disciples, since it brings them into the suspicion : (1) of un- 
 faithfulness, (2) of characterlessness, (3) of the lust of pleasing. False 
 prophets can ever reckon upon loud applause.' Van Oosterzee. 
 
96 LUKE VI. [6 : 27-30. 
 
 27 But I say unto you which hear, Love your enemies, 
 
 28 do good to them that hate you, bless them that curse 
 
 29 you, pray for them that despitefully use you. To him 
 that smiteth thee on the one cheek offer also the other ; 
 and from him that taketh away thy cloke withhold not 
 
 30 thy coat also. Give to every one that asketh thee ; 
 and of him that taketh away thy goods ask them not 
 
 Vers. 27-38. The new principle of love in Christ's kingdom. 
 
 Parallel passages : Matt. 5 : 39-45 ; 7 : 1-5, 12. The report of Matthew introduces 
 thife new principle of love as one explanation of the Jewish gloss on the command ' Thou 
 ehalt love thy neighbor,' and on the lex talionis, then universally recognized. As that 
 passage forms the culmination of our Lord's exposition of the law, we find no opposi- 
 tion between the two repoi ts. That is fuller ; this emphasizes the main thought. The 
 antagonism to the Pharisaical teaching is not expressed, but certainly implied. The 
 connection of thought in this paragraph as a whole is much closer tban in the corres- 
 ponding passages in Matthew. 
 
 Ver. 27. Unto you whioh hear, i. e., who now hear me. This 
 verse corresponds with Matt. 5: 44.— Love your enemies. Our 
 Lord could utter woes against the enemies of Bis people, but His peo- 
 ple were not to hate them but to love them ; so that the connection 
 brings out the gospel principle of hating sin but not the sinner. 
 
 Ver. 28. Bless them that cuise you, etc. This verse occurs 
 only here. Matt. 5 : 44 has been enlarged by the scribes, so as to 
 contain all the precepts of vers. 27, 28. This is a beautiful specimen 
 of the form of Hebrew poetry : notice its well balanced contrasts, its 
 repetitions (marred in the A. V., by the alternate use of 'which' and 
 ' that' ), its climax, from hostile feeling to cruel act, from love to prayer. 
 It is easy to explain and to admire ; but how hard to obey ! Only 
 Christ's love can make obedience possible. 
 
 Ver. 29. To him that smiteth thee, etc. This and the follow- 
 ing verse are substantially identical with Matt. 5 : 39, 40, 42, but with 
 several minor variations showing the independence of the Evangelists. 
 The precepts are paradoxical in form, and a literal obedience in all 
 cases is not to be insisted upon. Still less can these injunctions be 
 used as a weapon against Christians by those who would impose upon 
 them. ' The understanding, enlightened by the Spirit of Christ, and 
 the moral sense, guided by a tender conscience, must and can, in par- 
 ticular cases, decide whether love itself does not command to act direct- 
 ly contrary to the letter of the precept, in order to act agreeably to its 
 spirit' (Van Oosterzee). 
 
 . Ver. 30 presents another side of the precept given in Matt. 5 : 42. 
 ' A Christian, so far as he is concerned, would neither refuse anything 
 nor claim anything bad. If, therefore, he does either one or the other, 
 it is always out of charity' (Godet). A high ideal, even when thus 
 guarded from extravagant literalness. 
 
6: 31-35.] LUKE VI. 97 
 
 31 again. And as ye would that men should do to you, 
 
 32 do ye also to them likewise. And if ye love them 
 that love you, what thank have ye ? for even sinners 
 
 33 love those that love them. And if ye do good to them 
 that do good to you, what thank have ye ? for even 
 
 34 sinners do the same. And if ye lend to them of 
 whom ye hope to receive, what thank have ye ? even 
 sinners lend to sinners, to receive again as much. 
 
 35 But love your enemies, and do them good, and lend, 
 1 never despairing; and your reward shall be great, 
 and ye shall be sons of the Most High : for he is kind 
 
 1 Some ancient authorities read despairing of no man. 
 
 Ver. 31. And as ye would, etc. The Golden Rule, stated in 
 slightly different form from Matt. 7 : 12. It is appropriately placed 
 in this connection, since it sums up the precepts vers. 27-30. Luke 
 omits the reference to ' the law and the prophets.' ' The Saviour gives 
 a touch-stoue into the hands of His disciples, by which they might 
 prove themselves as to whether their demeanor towards neighbors and 
 enemies was in agreement with their duties ' (Van Oosterzee). It is a 
 rule for each one of us to apply to ourselves ; when we apply it to 
 others as respects their conduct towards us, we are apt to offend against 
 it most grievously. 
 
 Ver. 32. If ye love them that love you. Comp. Matt, 5 : 46, 
 which differs in minor details. — Thank. The word is that usually 
 rendered 'grace,' and corresponds with 'reward' in Matthew. — Sin- 
 ners. Matthew : ' publicans,' which in this connection conveys the 
 same thought. Christ's kingdom must have a higher rule of life than 
 that governing these classes. 
 
 Ver. 33. Do good to them, etc. Matthew: ' If ye salute,' etc. 
 The whole matter is taken out of the region of barter, and transferred 
 into a region of grace and love ; comp. vers. 35, 36. 
 
 Ver. 34.. And if ye lend, etc. Comp. Matt. 5: 42. 
 
 Ver. 35. But love your enemies, etc. This states positively 
 what has been negatively set forth in vers. 32-34. — Never despair- 
 ing. Peculiar to Luke, and a peculiar expression. The common in- 
 terpretation, however appropriate, does not convey the usual sense of 
 the original, which means: 'despairing in regard to nothing,' i. e., re- 
 garding nothing that you thus do as lost, for the reason that your re- 
 ward shall be great, etc. A slight change of reading, supported by 
 some authorities, gives the sense : 'despairing of no one.' — Sons of 
 the Most Higb, j. e., of God, here and now, as evidenced by family 
 resemblance. — For he is kind, etc. Comp. the fuller statement in 
 Matt. 5 : 45. 
 7 
 
98 LUKE VI. [6 : 36-39; 
 
 36 toward the unthankful and evil. Be ye merciful, even 
 
 37 as your Father is merciful. And judge not, and ye 
 shall not be judged: and condemn not, and ye shall 
 not be condemned : release, and ye shall be released : 
 
 38 give, and it shall be given unto you ; good measure, 
 pressed down, shaken together, running over, shall they 
 give into your bosom. For with what measure ye 
 mete it shall be measured to you again. 
 
 39 And he spake also a parable unto them, Can the 
 
 Ver. 36. Be ye merciful, even as your Father is merciful. 
 
 The same thought as in Matt. 5 : 48 : 'Ye therefore shall be perfect, 
 as your heavenly Father is perfect.' The likeness to Divine perfection 
 can exist only in moral qualities ; highest among these is mercy. This 
 precept is virtually the theme of the paragraph : Likeness to God is 
 the new principle which rules in the kingdom of God. In that king- 
 dom no lower standard can be allowed ; with such a Father this stan- 
 dard can be attained. How it can be attained (the method of this 
 Fatherly love in Redemption) could not be announced until the redeem- 
 ing facts had occurred. 
 
 Ver. 37. And judge not, etc. Luke is somewhat fuller here than 
 Matthew (7 : 1, 2). — Release, etc. Peculiar to Luke, and referring 
 to acquittal in our judgments, rather than to the forgiveness of injury. 
 It is the opposite of what is forbidden in the previous part of the 
 verse. 
 
 Ver. 38. Give, and it shall be given unto you. This is be- 
 yond the previous precepts: Do not condemn, but rather acquit, yes, 
 give even to the unworthy. — Pressed down, shaken together, 
 lunning over, as when one is measuring grain or some dry thing. 
 There is no allusion to liquids in the last phrase. The whole is a 
 climax. (The word ' and ' is omitted ; the style is vivacious. ) — Shall 
 they give. Not 'men,' nor 'angels,' as some suppose, but ' they' in- 
 definitely. The main matter is the return itself, not the persons who 
 shall make it ; God can choose whatever agents He please for that. — 
 Into your bosom. In Eastern countries the upper part of the gar- 
 ment could be used as a kind of pocket (comp. Ruth 3: 15). — For 
 with what measure ye mete, etc. Comp. Matt 7:2; Mark 4: 
 24. In the latter passage applied to hearing Christ's instructions. — 
 In vers. 37, 38 we have a lex talinnis, not for the conduct of men toward 
 each other, but solemnly asserting the principle of God's dealings. 
 He is a merciful Father, but a just Judge. His justice is here intro- 
 duced as a motive for us to be merciful. 
 
 Vers. 39-45. Application of the principle of Love, 
 
 Farallel passages: Matt. 7 : 3-5,16,18,20; comp. Matt. 10 : 24; 15: 14; 12: 33-35. 
 The connection of thought with what precedes is close ; much closer than in the latter 
 
6: 40-42.] LUKE VI. 99 
 
 blind guide the blind ? shall they not both fall into a 
 
 40 pit ? The disciple is not above his l master : but every 
 one when he is perfected shall be as his faster. 
 
 41 And why beholdest thou the mote that is in thy bro- 
 ther's eye, but considerest not the beam that is in thine 
 
 42 own eye ? Or how canst thou say to thy brother, 
 Brother, let me cast out the mote that is in thine eye, 
 when thou thyself beholdest not the beam that is in 
 thine own eye? Thou hypocrite, cast out first the. 
 beam out of thine own eye, and then shalt thou see 
 
 1 Or, teacher. « 
 
 part of Matthew's report. But ver. 39 indicates that much may have been omitted. 
 Vers. 30, 40 are not found in Matthew's report of the Sermon on the Mount, but In 
 Matt. 15: 14; 10: 24. The close connection with what follows forbids the view that 
 they are inserted here out of their place. It is by no means unlikely that they were 
 uttered on this occasion and repeated at the times indicated by Matthew, which pro- 
 bably holds good in regard to ver. 45 (comp. Matt. 12 : 33-35). It is quite likely that 
 the habits of the Pharisees in judging and instructing called forth these warnings. 
 
 Ver. 39. A parable. In the sense of proverb ; see chap. 4 : 23 ; 
 5 : 36. —Can the blind, etc. Probably a familiar saying of our Lord; 
 comp. Matt. 15: 14, where it is applied to the Pharisees, the lesson of 
 patience being there enforced.— Into a pit : not, 'the ditch.' 
 
 Ver. 40. The disciple is not above his master, or, 'teacher,' 
 etc. See on Matt. 10 : 24. The connection here is very different. 
 There the principle is assigned as a reason for the disciples' expecting 
 persecution ; here it admonishes to be like the master in humility and 
 charitableness. — When he is perfected, or, 'fully instructed,' 
 knowing and consequently endeavoring to do his duty. Others ex- 
 plain thus : ' Only if a disciple surpassed his master could he hope to 
 be preserved from the ditch into which he sees his blind leader fall. 
 Since, however, the disciple does not commonly surpass the master, he 
 has also the same danger to fear. As a rule every one is constituted 
 like his master' (Van Oosterzee). In either case the connection with 
 the next verse implies a caution to them, as teachers, against unchari- 
 tableness. 
 
 Ver. 41. And why beholdest, etc. The topic of severe judg- 
 ment is introduced again ; now with a view to show its hypocrisy and 
 unfairness. Comp. Matt. 7: 3-5. — The mote, or, 'splinter.'— Con- 
 siderest not the beam. Thia suggests what should be the proper 
 estimate of our own faults as compared with those of others. 
 
 Ver. 42. Or how canst thou say, etc. Have the audacity to say: 
 a further step : not only forgetting your own fault, but trying to cor- 
 rect the smaller one of another. — Thou hypocrite. The justice of 
 
100 LUKE VI. [6 : 43-45. 
 
 clearly to cast out the mote that is in thy brother's eye. 
 
 43 For there is no good tree that bringeth forth corrupt 
 fruit; nor again a corrupt tree that bringeth forth 
 
 44 good fruit. For each tree is known by its own fruit. 
 For of thorns men do not gather figs, nor of a bramble 
 
 45 bush gather they grapes. The good man out of the 
 good treasure of his heart bringeth forth that which is 
 good ; and the evil man out of the evil treasure bring- 
 eth forth that which is evil : for out of the abundance 
 of the heart his mouth speaketh. 
 
 the epithet is always perceived when the case is not our own. — Then 
 shalt thou see clearly, etc. The correction of our own faults is 
 our primary duty ; but even to correct those of others, which also may 
 be our duty, we need first to correct our own. 
 
 Ver. 43. For there is no good tree that bringeth forth cor- 
 rupt fruit. The connection is with what precedes : ' If thou dost not 
 see the beam in thine own eye thou wouldst be like the corrupt tree, 
 which cannot possibly bring forth good fruit.' In Matt. 7 : 16-20, a 
 warning against false prophets precedes, and the reference to teaching 
 must be accepted here. But in both passages the ' fruit' is not strictly 
 the conduct or the teaching of the individual, but the moral effect of 
 both his conduct and teaching The character of the teaching belongs 
 to the character of the tree ; the fruit is the result. — A corrupt tree. 
 Here a worthless, cankered specimen, of any variety. 
 
 Ver. 44. For each tree is known by its own fruit. The H. 
 
 V. gives a more exact and emphatic rendering.' Here the figure passes 
 over from the character of the tree to the nature of it, as the remainder 
 of the verse indicates. — For of thorns men do not gather figs, 
 etc. The most worthless plants are here contrasted with the most 
 valuable fruits. ' In Palestine there are often seen behind hedges of 
 thorns and brambles, fig trees completely garlanded with the climbing 
 tendrils of vine branches ' (Godet). 
 
 Ver. 45. Comp. Matt. 12 : 35, where the context is the same. It 
 is highly improbable that the verse was inserted from that occasion. 
 Constant repetition of fundamental thoughts characterized our Lord's 
 instruction. This thought is an appropriate one here. It sums up the 
 lessons of the preceding figures, shows that the moral influence of men 
 is referred to throughout —The good man. Relatively good, but in 
 the case of Jesus Christ absolutely good, as His words indicate. The 
 general principle is : Our utterances reveal our character. — The prin- 
 ciple lying back of this is : for out of the abundance, etc. The 
 real character of the man prompts his utterances. Yet ver. 46 shows 
 that mere words are not meant. 
 
C: 40-49.] 
 
 LUKE VI. 101 
 
 46 And why call ye me, Lord, Lord, and do not the 
 
 47 things which I say ? Every one that cometh unto me, 
 and heareth my words, and doeth them, I will shew 
 
 48 yon to whom he is like : he is like a man building a 
 house, who digged and went dee}), and laid a founda- 
 tion upon the rock : and when a Hood arose, the stream 
 brake against that house, and could not shake it : * be- 
 
 49 cause it had been well builded. But he that heareth, 
 and doeth not, is like a man that built a house upon 
 the earth without a foundation; against which the 
 stream brake, and straightway it fell in ; and the ruin 
 of that house was great. 
 
 1 Many ancient authorities read for U had been founded upon the rock: as in Matt. 7: 25. 
 
 Vers. 46-49. The Conclusion of the Discourse. 
 
 Parallel passage : Matt. 7 : 21-27. The contrasted parables are identical with those 
 in Matthew, but with many minor variations in form. In Matt 7 : 21-23, the descrip- 
 tion of those who say and do not is much fuller, and is dramatic in reference to the day 
 of final account. 
 
 Ver 46 And why call ye me Lord, etc. Here the instruc- 
 tion takes the form of a direct exhortation. Our Lord must have been 
 already recognized as an authoritative Teacher by many of His hearers. 
 Sayincr and not doing was the crime of the hypocritical Pharisees 
 Against this Christ utters His warning. But doing the things which 
 He says is now shown to be living by faith in Him. 
 
 Ver. 47. Every one that cometh, etc. Varied in form from 
 Matthew, and properly emended in the R. V. 
 
 Ver 48 A man building a house. ' A wise man (Matthew), 
 practically prudent.-Digged and went deep. The term implies 
 that he digged again and again, until he reached the proper founda- 
 tion -Upon the rock. The definite article is significant.— And 
 when a flood arose. Luke's description of the storm is independ- 
 ent in its form.— Could not shake it. Even stronger than Matthew : 
 « it fell not.'— Because it bad been well builded. This reading 
 now generally accepted by scholars, complements the expression ot 
 Matthew : < founded upon the rock.' Yet even here the main reference 
 is to the foundation. . 
 
 Ver. 49 is even more graphic than the parallel passage.— Upon tne 
 earth without a foundation. is=' on the sand ' Off the true Rock 
 there is no foundation, all is sand.-The stream brake ; as in ver. 
 48 —Straightway belongs to all that follows.— It fell in, in a heap. 
 -The ruin, breach, the result 'of the fall' (Matthew). 'A single 
 lost soul is a great ruin in the eves of God. Jesus in closing His dis- 
 course, leaves His hearers under the impression of this solemn thought. 
 
102 LUKE VII. [7: 1-3. 
 
 Chapter 7: 1-10. 
 
 The Healing of the Centurion's Servant. 
 
 7 : l After he had ended all his sayings in the ears of 
 the people, he entered into Capernaum. 
 
 2 And a certain centurion's Servant, who was 2 dear 
 
 3 unto him, was sick and at the point of death. And 
 when he heard concerning Jesus, he sent unto him 
 elders of the Jews, asking him that he would come 
 
 1 Gr. bond-servant. 2 Or, precious to him. Or, honorable with htm. 
 
 Each of them, while listening to this last word, might think that he 
 heaVd the crash of the falling edifice, and say within himself: This dis- 
 aster will be mine if I prove hypocritical and inconsistent' (Godet). 
 
 The Healing of the Centurion's Servant, vers. 1-10. 
 
 Parallel passage : Matt. 8 : 5-13. Luke's account is fuller and more accurate as 
 regards the messengers of the centurion ; but Matthew gives at length the language 
 of our Lord occasioned by the centurion's faith. This miracle is not the same as that 
 narrated by John (4: 47-53). ' Here we have a soldier of Gentile origin, there a cour- 
 tier of Jewish origin ; here the place is Capernaum, there Cana ; here we have a man 
 who in his humility is reluctant that Jesus should enter his house, there a man who 
 comes a long way seeking Jesus, that he may induce Him to go with him to his home; 
 lastly (and in our view this difference is most decisive), here we have a Gentile given 
 as an example to all Israel, there a Jew whose conduct furnishes occasion for Jesus to 
 throw a certain amount of blame on all his Galilaean fellow-countrymen ' (Godet). 
 
 Ver. 1. The R. V. omits 'now' on good authority, and gives the 
 exact force by rendering : after he had ended. The substitution 
 of ears for ' audience ' restores the literal sense, and the latter term 
 is used in the A. V. to mean ' hearing.' — Capernaum; see chap. 4: 31. 
 It was now our Lord's place of residence. 
 
 Ver. 2. A certain centurion's servant. Luke only tells that 
 he was a 'bond-servant' (see marg.). The centurion may have been 
 a proselyte of the gate ; but the word ' devout ' is usually added to 
 distinguish those of this class. He was probably in the service of 
 Herod the tetrarch. — Who was dear unto him ; as his only and 
 faithful servant. It is further suggested that he was ' held in honor,' 
 the object of his master's attachment (see marg.), as was frequently 
 the case in those days, between master and slave. The sickness was 
 palsy (Matthew). 
 
 Ver. 3. Heard concerning Jesus, as he naturally would in 
 Capernaum. — Elders of the Jews. Not elders of the synagogue, 
 but of the people. Here Luke is more accurate than Matthew. 
 ('The' is properly omitted before 'elders,' since it does not occur in 
 
7 : 4-8.] LUKE VII. 103 
 
 4 and save his * servant. And they, when they came to 
 Jesus, besought him earnestly, saying, lie is worthy 
 
 5 that thou shouldest do this for him : for he loveth our 
 
 6 nation, and himself built us our svnap:op;ue. And 
 Jesus went with them. And when he was now not 
 far from the house, the centurion sent friends to him, 
 saying unto him, Lord, trouble not thyself: for I am 
 not 2 worthy that thou shouldest come under my roof: 
 
 7 wherefore neither thought I myself worthy to come 
 unto thee: but 3 say the word, and my 4 servant shall 
 
 8 be healed. For I also am a man set under authority, 
 
 1 Gr. bond-servant. 2 Gr. sufficient. 
 
 3 Gr. say with a word. * Or, boy. 
 
 the original.) — Asking (not, 'beseeching'), according to the best 
 authorities. 
 
 Ver. 4. He is 'worthy. The R. V. properly indicates that this 
 is a quotation of their language. The intercession of the elders is 
 true to nature : a rich man, a man of authority and position, a man of 
 their party, though not 'to the manner born,' would enlist their good 
 offices. 
 
 Ver. 5. Himself built us our synagogue. This was not un- 
 common. They did not doubt that this would be a recommendation to 
 our Lord. There had been no indication of the wider purpose of our 
 Lord's mission. A long training was necessary to teach even the 
 Apostles that the gospel was meant for the Gentiles. It was wisely 
 ordered that such a case as this should be the entering wedge for 
 breaking through their prejudice. 
 
 Ver. 6. Went with them. There was no delay as in the case 
 of the Syro-Phoenician woman, because there was not the same neces- 
 sity either for bringing out the faith of the person who asked the favor, 
 or for thus giving a lesson to the disciples, to remove prejudice. — 
 Friends. 'A very delicate and thoroughly natural touch — no inter- 
 cessors, for these he needed no longer, but intimate friends of his 
 family, who can in some measure take his place in greeting the highly 
 honored Guest' Van Oosterzee. — Worthy; Greek, ' sufficient,' the 
 word used by John the Baptist (chap. 3: 10). It therefore refers to 
 moral worthiness. 
 
 Ver. 7. Neither, or more exactly, ' not even.' He implies that 
 for Jesus to receive him was a less favor than for him to receive Jesus 
 in his house ; even of this he did not deem himself worthy. — Say the 
 word, or, 'say with a word,' i. e., give the simple command. — Ser- 
 vant. Here the more familiar word, meaning 'boy.' 
 
 Ver. 8. For I also am a man set under authority. The 
 meaning is not, that Jesus, like himself, was set under authority ; but 
 
104 LUKE VII. [7: 9-10. 
 
 having under myself soldiers : and I say to this one, 
 Go, and he goeth ; and to another, Come, and he 
 comcth; and to my Servant, Do this, and he doeth it. 
 9 And when Jesus heard these things, he marvelled at 
 him, and turned and said unto the multitude that fol- 
 lowed him, I say unto you, I have not found so great 
 10 faith, no, not in Israel. And they that were sent, 
 returning to the house, found the Servant whole. 
 
 1 Gr. bond-servant. 
 
 rather that as he knew how to obey, so Jesus could find those under 
 His authority obedient to Him. — To my servant, who is present in 
 his thoughts. The whole may be thus paraphrased : ' I know what 
 authority is ; I can obey, and I can command, not only by military 
 rule, but in my own household. If, then, I can send my servant, and 
 know that he will do what I bid, you can speak the word with author- 
 ity, and the disease will obey.' Perhaps he had some notion that a 
 spirit would do the bidding of Jesus. True humility confesses un- 
 worthiness, and yet asks Christ's help ; false humility keeps away 
 from Christ's help, as though our unworthiness could exceed His 
 mercy — a deceitful form of pride. 
 
 Ver. 9. He marvelled. Our Lord's wonder was aroused, once 
 by the faith of a Gentile, and again by the unbelief of His townsmen 
 (Mark 6: G). — I have not found, etc. This may be more exactly 
 rendered : 4 Not even in Israel have I found so great faith.' Com p. 
 the prophecy that is added in Matt. 8: 11, 12. The words of our 
 Lord imply a universal principle : for Gentile and Jew alike, faith is 
 necessary to receive blessings from Him. When the apostles afterward 
 preached this, the Jews opposed both the doctrine of salvation by faith 
 and the extension of the gospel to the Gentiles. Both were repugnant 
 to their pride as Jews and as men. 
 
 Ver. 10. Found the servant whole, or, ' well.' Luke here 
 carries out the detail of his narrative. Matthew gives the message 
 sent to the centurion. This is the first miracle recorded by Luke 
 which was wrought at a distance. Our Lord usually by personal con- 
 tact indicated that the healing power came from Himself; but in this 
 case the centurion needed no such help to his faith. The healing of 
 Naaman (2 Kings 5: 14, 15) was wrought without the presence of 
 Elisha, to show that the power came from the God of Israel, not from 
 the prophet. ' 
 
7: 11-13.] LUKE VII. 105 
 
 Chapter 7: 11-17. 
 The Raising of the Widow's Son at Nain. 
 
 11 And it came to pass J soon afterwards, that he went 
 to a city called Nain ; and his disciples went with him, 
 
 12 and a great multitude. Now when he drew near to 
 the gate of the city, behold, there was carried out one 
 that was dead, the only son of his mother, and she was 
 a widow : and much people of the city was with her. 
 
 13 And when the Lord saw her, he had compassion on 
 
 1 Many ancient authorities read an the next day. 
 The Raising of (he Widow's Son at Nain, vers. 11-17. 
 
 Peculiar to Luke. Of course the silence of the other Evangelists is no argument 
 against the truthfulness of Luke's account. As compared with the two other similar 
 miracles this takes a middle position. Jairus' daughter \vas/«s/ dead, this young man 
 on the way to burial, Lazarus had been buried for four days. 
 
 Ver. 11. Soon afterwards. The change of a single letter alters the 
 sense from 'the clay after' to 'soon afterwards,' which is probably the 
 correct reading.— Nai a, Na'-in. The name occurs nowhere else in 
 Scripture. It was a town of Galilee, southeast cf Nazareth, a few 
 miles to the south of Mount Tabor, ' on the northern slope of the rug- 
 ged and barren ridge of little Hermon ' (Stanley). The name signifies 
 • the lovely,' but it is now a poor village, with the ruins of old build- 
 ings. The distance from Capernaum (supposing Tell-Hum to be the 
 site) is about twenty-five miles. The distance is not so great as to for- 
 bid their reaching it 'the day after.' — His disciples, in the wider 
 sense. — A great multitude. This shows His influence, as the dis- 
 tance was so considerable. Luke would not introduce this multitude 
 as witnesses of such a miracle, unless he were sure of the fact. 
 
 Ver. 12. There was carried otit. Graves were commonly out- 
 side the towns. — The only son of his mother, etc. The circum- 
 stances were peculiarly adapted to call forth compassion, especially 
 among the Jews. Jesus might have learned these circumstances from 
 Borne of the crowd, much people accompanying the widow, but lie 
 doubtless knew them of Himself. Such knowledge befits One who 
 wrought such a miracle. The meeting was not accidental but providen- 
 tial. (' People ' here is a different word from 'multitude' (ver. 11), 
 probably indicating a smaller company.) 
 
 Ver. 13. And when the Lord saw her. The title, 'the Lord,' 
 is peculiarly fitting here, where Luke, for the first time, applies it to 
 Jesus. Matthew and Mark do not thus use it, until they tell of events 
 after resurrection. Luke several times introduces it earlier in the his- 
 tory. (The form of address, ' Lord,' is not included in this statement.) 
 
106 LUKE VII. [7 : 14-16, 
 
 14 her, and said unto her, Weep not. And he came nigh 
 and touched the bier : and the bearers stood still. And 
 
 15 he said, Young man, I say unto thee, Arise. And he 
 that was dead sat up, and began to speak. And he 
 
 16 gave him to his mother. And fear took hold on all : 
 and they glorified God, saying, A great prophet is 
 arisen among us : and, God hath visited his people. 
 
 — Weep not. The first sign of compassion ; and a token of coming 
 help. Doubtless His words awakened faith — the same words, though 
 not now followed by such a miracle, are ever applicable, for our Lord, 
 by His death and resurrection, has become ' the Resurrection and the 
 Life ' in the highest sense, always affording to His people a ground for 
 the command, ' weep not,' of which this miracle was only a sign. 
 
 Ver. 14. The bier. An open coffin, or rather a simple plank, was 
 used among the Jews.— The bearers stood still. Stopped, not by 
 miraculous influence, yet probably because of our Lord's manner. 
 That they had heard of Him is of course possible, but not certain — 
 Young man, I say unto thee, Arise. A command, as in all the 
 similar cases. A simple word, uttered in the exalted composure of 
 sufficient, all-sufficient might. The simplicity of the narrative attests 
 its truthfulness ; the simplicity of the command attests the power of 
 the Prince of Life. 
 
 Ver. 15. And he that was dead sat up, and began to speak. 
 The commanding word wrought its proper effect. Not only life, but 
 health and strength had returned. — And he gave him to his 
 mother. The compassion (ver. 13) completes its work. This act of 
 love fulfils all that, was implied in the consoling word : 'Weep not.' — 
 The sublime simplicity of Luke should guard against a too sentimental 
 representation of the death of the young man, the sorrow of the widow, 
 the joy of the reunion, and the like. All these, purely human, fanci- 
 ful, and dramatic additions may call forth tears, without leading any 
 nearer to the Giver of eternal Life. Doubtless the miracle itself had 
 deeper reasons than the consolation of the widow and the quickening 
 of the young man, even though no mention is made of them here. The 
 effect upon others is however narrated in the verses that follow. 
 
 Ver. 16. And fear took hold on all. ' Fear' was the natural 
 result, but the word is used in the Old Testament sense. Not terror, 
 but not yet the loving faith of the New Testament. Some superstition 
 may have mingled with it, but it was mainly religious, for it is added : 
 they glorified God. — A great prophet, etc. ' That,' in this 
 clause and the next (A. V.) is probably the usual sign of quotation, 
 though it may mean 'because ' The two sayings express the same 
 idea. Only the greatest prophets (Elijah and Elisha) had raised the 
 dead, and the other saying indicates that they thought of the great pro- 
 phet who was to come. Still it was not a decided avowal that Jesus 
 
7 : 17-19.] LUKE VII. 107 
 
 17 And this report went forth concerning him in the 
 whole of Judaea, and all the region round about. 
 
 Chapter 7 : 18-35. 
 
 The Message from John the Baptist, and the following 
 
 Discourse. 
 
 18 And the disciples of John told him of all these 
 
 19 things. And John calling unto him Hwo of his dis- 
 ciples sent them to the Lord, saying, Art thou he that 
 
 1 Gr. cerUdn two. 
 
 was the Messiah Notice how the effect of this miracle was an exalta- 
 tion of Jesus as a Person in the minds of those who witnessed it. — 
 Hath visited. Comp. chap. 1 : 68. 
 
 Ver. 17. This report — concerning him. Literally, 'this say- 
 ing.' It can scarcely refer to the saying of the last verse, but rather 
 to the whole account of the miracle. — In the whole of Judaea. 
 Probably meaning all Palestine, and not Judaea as opposed to Galilee. 
 — Region round about, i. e. } about Judasa, not merely in the dis- 
 trict about Nain. 
 
 The Message from John the Baptist, and the following Discourse, vers. 18-35. 
 
 Parallel passage: Matt. 11 : 2-19. There is no record of anything which occurred 
 duri g the interval between the raising of the young man at Nain and the message 
 fiom John. Luke's account in the present section differs very slightly from that of 
 Matthew The latter Evangelist places this event out of the chronological order. 
 John had been in prison a number of months; according to the usual view, a little 
 more than a year. The imprisonment had been long enough to create doubts in the 
 minds of his disciples, and probably in the mind of Johu himself. We learn from 
 Josephus that the place of imprisonment was the fortress of Machaeras, on the border 
 of Pera?a, near the desert. Here John was put to death, at the instigation of Herodias 
 (Matthew and Mark\ (Comp. Luke 9 : 7-9.) The interval between the events here 
 recorded and the death of John was not very great, — probably about six months. 
 
 Ver. 18. The disciples of John told him. More definite than 
 Matthew. — All these things. Probably with special reference to 
 the last and greatest miracle at Nain. 
 
 Ver. 19. Two of his disciples. More exact than Matthew (cor- 
 rect text). This shows that the imprisonment did not shut him off 
 from intercourse with His followers. — To the Lord. So the best 
 authorities. Eleven times is this title applied to Jesus in this Gospel. 
 — Art thou he that cometh ? This means : Art thou the Messiah ? 
 Comp. Matt. 11: 2: 'the works of the Christ.' — Or look we for 
 another? In Matthew ' another' is equivalent to -a different one,' 
 and many authorities support the same word here. But we can 
 
108 LUKE VII. [7: 20-22. 
 
 20 cometh, or look we for another ? And when the men 
 were come unto him, they said, John the Baptist hath 
 sent us unto thee, saying, Art thou he that cometh, or 
 
 21 look we for another ? In that hour he cured many of 
 diseases and l plagues and evil spirits ; and on many 
 
 22 that were blind he bestowed sight. And he answered 
 and said unto them, Go your way, and tell John what 
 things ye have seen and heard ; the blind receive their 
 sight, the lame walk, the lepers are cleansed, and the 
 
 1 Gr. scourges. 
 
 scarcely press this sense. John was in a state of temporary depression 
 and doubt, perplexed at the slow progress of the Messianic work. Like 
 all the Jews of that period, he probably had wrong or imperfect views 
 respecting the nature of the kingdom of God. The effort has been made 
 to relieve John of this appearance of weakness, by saying that he 
 wished to have his disciples, who were in doubt, instructed by our 
 Lord ; but the answer was for John, and there is no evidence that his 
 disciples doubted more than he did. Other explanations have been sug- 
 gested to get rid of John's doubt, but none of them are satisfactory. 
 One thing is certain : whatever knowledge John may have had, by 
 revelation, of the Messiahship of Jesus, the work of our Lord was a 
 disappointment ; thus proving him to be what our Lord indicates in 
 ver. 28. 
 
 Ver. 21. In that hour, etc. This is implied in the answer given 
 by Matthew (vers. 4, 5). — Diseases and plagues (Greek, 'scourges'), 
 and of evil spirits. Luke, the physician, distinguishes the pos- 
 sessed from the diseased. — He bestowed sight. Literally: 'He 
 graced to see.' Miraculous power is evidently implied, dependent on 
 the gracious will of Christ. 
 
 Ver. 22. And he answered and said. The interval between 
 the question and the reply must have been long enough to permit the 
 disciples of John to observe what was occurring. — Go your way, 
 and tell John. The message was to the master. No effort is made 
 to give immediate instruction to the disciples. — What things, etc. 
 Not only what they had seen, but what they had heard, since the 
 list includes some miracles that could not have been wrought in their 
 presence. — The blind see. This comes first in both accounts. This 
 may not be without significance. — The dead are raised np. See pre- 
 vious paragraph ; the daughter of Jairus was not raised until after- 
 wards. — The poor have good tidings preached. There has been 
 much discussion as to whether this means temporally poor, or spiritu- 
 ally poor. As a rule, we find the latter among the former, and there 
 is no objection to including both meanings. John's mistake was in not 
 seeing that such works, especially the preaching of the gospel, were 
 
7 : 23-25.] LUKE VII. 109 
 
 deaf hear, the dead are raised up, the poor have *good 
 
 23 tidings preached to them. And blessed is he, whoso- 
 ever shall find none oecasion of stumbling in me. 
 
 24 And when the messengers of John were departed, 
 he began to say unto the multitudes concerning John, 
 What went ye out into the wilderness to behold ? a 
 
 25 reed shaken with the wind ? But what went ye out 
 
 1 Or, the gospel. 
 
 the true signs of the Messiah's presence and power. There is a refer- 
 ence to Isa. 35 : 5 ; 61 : 1. 
 
 Vcr. 23. Blessed, etc. There is a tone of implied rebuke in this 
 verse, which warrants the explanation we have given of John's state of 
 mind. — Shall find none occasion of stumbling in me. This 
 is an admirable rendering. Most commentators find here a reference 
 to Isa. 8 : 14 : 'He shall be for a stone of stumbling, and many of 
 them shall stumble and fall.' The occasion of stumbling to John was 
 the character of the Lord's work, so different from what he had ex- 
 pected. The warning is, to trust one who had been made known to 
 him as the Messiah to do His proper work in His own way. John's 
 faith was doubtless strengthened by this answer. As a sign that he 
 died a martyr's death with fuller confidence in the Messiah he had an- 
 nounced, we find that his disciples, after his death, came and told Jesus 
 (Matt. 14: 12). 
 
 Ver. 24. Unto the multitudes. It is implied in ver. 21 that 
 there were many present when the messengers came. All had heard 
 of John, and doubtless many had heard him. — 'Jesus had a debt to 
 discharge. John had borne striking testimony to Him ; He avails 
 Himself of this occasion to pay public homage in His turn to His fore- 
 runner. He would not allow this opportunity to pass without doing 
 it, because there was a strict solidarity between John's mission and 
 His own. This discourse of Jesus concerning John is, as it were, the 
 funeral oration of the latter ; for he was put to death soon after ' 
 (Godet). It is noteworthy that our Lord did not thus speak of John 
 in the presence of the messengers he had sent. — What went ye 
 out into the wilderness (comp. Mark 1: 4, and similar passages) 
 to behold ? The notion of curiously gazing is suggested. — A reed 
 shaken with the wind? The meaning maybe: 'You did not 
 go out to simply see the well-known reed-grown banks of the Jordan,' 
 i. <?., ' You did not go out without any reason ;' but it is more probable 
 that the figure suggests a commendation of John : ' You did not go out 
 to see a man of wavering character.' This thought is dismissed with- 
 out further comment. 
 
 Ver. 2o. A man clothed in soft raiment ? The allusion here 
 is doubtless to the peculiarities of John's clothing; of which, however, 
 Luke has made no mention in the previous account of the preaching 
 
110 LUKE VII. [7: 26-28. 
 
 to see ? a man clothed in soft raiment ? Behold, they 
 which are gorgeously apparelled, and live delicately, 
 
 26 are in kings' courts. But what went ye out to see? 
 a prophet? Yea, I say unto you, and much more 
 
 27 than a prophet. This is he of whom it is written, 
 
 Behold, I send my messenger before thy face, 
 Who shall prepare thy way before thee. 
 
 28 I say unto you, Among them that are born of women 
 there is none greater than John : yet he that is 1 but 
 
 1 Gr. lesser. 
 
 of the Baptist (see Matt. 3: 4; Mark 1: 6).— Gorgeously appa- 
 relled, and live delicately. Peculiar to Luke. — Are in kings' 
 courts. • Our Lord thus defends John ft*om any unworthy suspicion. 
 His question, however much of doubt it implied, involved no selfish 
 motive on John's part. 
 
 Ver. 26. A prophet? Matthew: 'to see a prophet.' — And 
 much more than a prophet. The authoritative tone of this utter- 
 ance is significant. 'John was more than a prophet, because he did 
 not write of, but saw and pointed out, the object of his prophecy; and 
 because of his proximity to the kingdom of God. He was, moreover, 
 more than a prophet, because he himself was the subject as well as 
 the vehicle of prophecy ' (Alford). 
 
 Ver. 27. This is he, etc. Mai. 3:1; comp. Matt. 11: 10; Mark 
 1 : 2. The Baptist never applies this prophecy to himself. — I send 
 my messenger before thy face. The prophecy in the LXX. 
 reads : ' I will send my messenger before my face.' ' My ' is here 
 changed to ' thy,' and also in Matthew and Mark ; though the latter 
 introduces the prophecy in an entirely different connection. The 
 change must, therefore, be significant. Our Lord evidently applies 
 ' before thy face ' to Himself. 
 
 Ver. 28. Among them that are born of women ; among 
 men. Our Lord does not include Himself. The very fact that He 
 thus speaks excludes Him from the comparison. — None greater 
 than John. Slightly different in form from Matthew's report. As 
 the forerunner of the Messiah, John stood pre-eminent under the Old 
 Dispensation, which he closed. — But little : a paraphrase of ' lesser.' 
 This is equivalent to relatively less than John, not absolutely ' least ' 
 (A. V.), the view advocated by Meyer. The common interpretation 
 is, however, entirely defensible. To refer this phrase to Christ is im- 
 proper ; He is the King. — The kingdom of God is the New Dis- 
 pensation, which He introduces and in which He rules. — Greater 
 than he. John is thus spoken of as outside the kingdom, which does 
 not imply that he was either an unbeliever or excluded from that 
 kingdom. His mission as a preacher did not belong to the New Dis- 
 
7; 29-32.] LUKE VII. Ill 
 
 little in the kingdom of God is greater than he. 
 
 29 And all the people when they heard, and the publi- 
 cans, justified God, J being baptized with the baptism 
 
 30 of John. But the Pharisees and the lawyers rejected 
 for themselves the counsel of God, 2 being not baptized 
 
 31 of him. \\ nerennto then shall I liken the men of 
 
 32 this generation, and to what are they like? They are 
 like unto children that sit in the market-place, and 
 call one to another ; which say, We piped unto you, 
 and ye did not dance; we wailed, and ye did not weep. 
 
 1 Or, having been. - Or, mot homing been. 
 
 pensation, but was preparatory to it. The disciples of Christ • had, 
 through the light of the experience of His redeeming power, deeper 
 insight into the nature, the course of development, and the blessings 
 of the kingdom of heaven, than had been the portion of John. If 
 this was true, even of those who then believed in Jesus, how much 
 more of us, to whom, by the history of the centuries, His greatness 
 has been so much more gloriously revealed !' (Van Oosterzee). There 
 is nothing here answering to Matt 11: 12-15. 
 
 Vers. 29, 30. These verses have been regarded as either a part of 
 our Lord's discourse or a comment of the Evangelist. The marginal 
 renderings bring out the latter view. Each has able supporters. The 
 latter seems more natural. But the words: 'And the Lord said' 
 I ver. 31 i, are to be omitted. The insertion of the phrase shows that 
 the verses were very early regarded as an explanation of the Evangel- 
 ist. If they belong to our Lord's discourse, they were introduced to 
 show the different reception accorded to John, and thus to furnish a 
 historical ground for the reproach which follows (vers. 31-34). If an 
 observation of the Evangelist, they explain for the benefit of distant 
 readers the different reception given to John's baptism, and the con- 
 sequent difference in the effect produced by the Lord's discourse at 
 this time. The first view takes ' him ' as referring to John, and 'jus- 
 tified God,' 'rejected,' as applying to what happened under John's 
 preaching; the latter refers 'Him' to Christ, and the actions to the 
 result of His preaching. — Toward themselves, i. e., with respect 
 to themselves. 
 
 Ver. 31. See above. — Whereunto then shall I liken, etc. 
 The form of the remainder of the discourse is that of Hebrew poetry. 
 Luke alone adds the parallel clause here : and to what are they 
 like? 
 
 Ver. 32. They are like unto children, etc. There are verbal 
 differences from Matthew's account. — One to another indicates that 
 both parties of children represent the Jewish people, petulant, dissat- 
 isfied, and criticizing the messengers sent to them from God. To 
 
112 LUKE VII. [7 : 33-35. 
 
 33 For John the Baptist is come eating no bread nor 
 
 34 drinking wine; and ye say, He hath a l devil. The 
 Son of man is come eating and drinking ; and ye say, 
 Behold, a gluttonous man, and a winebibber, a friend 
 
 35 of publicans and sinners! And wisdom 2 is justified 
 of all her children. 
 
 1 Gr. demon. 2 Or, was. 
 
 regard the two classes as representing John and Jesus, seems contrary 
 to the character portrayed as well as opposed to the order which places 
 piped before wailed. Equally untenable seems the view which 
 makes the children refusing to play the figures, for the two preachers. 
 The game itself was a simple one. The players acted part of a scene 
 from real life, and the spectators became in turn the actors of the 
 sequel. — Weep is a different word from that in Matthew. 
 
 Ver. 33. For John the Baptist is come, etc. The verb here 
 (not in Matthew) points to the fact of John's continued presence (so 
 ver. 34). The ascetic habits of John were well known (comp. ver. 25). 
 — He hath a devil (demon). His austerity was regarded as 
 fanaticism, to be accounted for only by demoniacal possession. 
 
 Ver. 34. The Son of man is come, etc. Luke, even more 
 fully than the other Evangelists, shows how our Lord joined in social 
 festivities (comp. chaps. 14 and 15). — Behold. Here used in scorn. 
 The Pharisees doubtless used language equivalent to that here cited. 
 — A wine-bibber. In His social habits our Lord did not affect 
 singularity. The same generation which objected to asceticism would 
 criticize Him because He was not singular. The same petulance is 
 still manifested, and it is sometimes wise to let it go unheeded. — A 
 friend of publicans and sinners. The climax of the criticism, 
 and yet the highest praise of One who can redeem. 
 
 Ver. 35. And ■wisdom. God's wisdom here personified. — Is 
 justified. The marginal rendering is more literal, pointing to them 
 of that generation who had received the truth. ' John failed through 
 his austerity ; I shall fail through my gentleness ; neither under one 
 form nor another will you obey God. Nevertheless there are those 
 whose conduct by condemning you justifies God ' (Godet). — All her 
 children. In Matthew: 'by her works.' Here the persons are 
 contrasted. The children of Wisdom are childlike, not childish, like 
 the men of this generation (vers. 31, 32). Instead of petulant treat- 
 ment, of the different teachers, sent of God, they have seen the wis- 
 dom of God in sending both teachers, have learned the truth from 
 each, and thus, by estimate and corresponding act, 'justified' that 
 wisdom. 
 
7: 30,37.] LUKE VII. 113 
 
 Chapter 7: 36-50. 
 The Anointing in the House of a Pharisee. 
 
 36 And one of the Pharisees desired him that he would 
 eat with him. And he entered into the Pharisee's 
 
 37 house, and sat down to meat. And behold, a woman 
 which was in the city, a sinner ; and when she knew 
 that he was sitting at meat in the Pharisee's house, she 
 
 The Anointing in the House of a Pharisee, vers. 36-50. 
 
 Peculiar to Luke ; but comp. the accounts of the Anointing at Bethany : Matt. 26 : 
 6-13; Mark 14 : 3-9 ; John 12 : 1-8. It is highly probable that the Evangelist is here 
 following the strict chronological order. (Some think the words of ver. 31 may have 
 suggested the insertion of tbe event at this point.) The only intervening event on 
 record seems to have been tbe discourse in Matt. 11 : 20-30. Luke does not give here 
 another version of the Anointing at Bethany. The two occurrences have little in common, 
 but the name of the host (Simon) and the anointing. In this case the woman was 'a 
 sinner,' showing her penitence, in the other a pious loving disciple, preparing Him for 
 burial ; here the feet are anointed, there the head ; here the objection arose from the 
 woman's character, there fi-om the waste ; here the host objects, there Judas, while the 
 lessons our Lord deduces are altogether different. 
 
 Tradition has identified this woman with Mary Magdalene; but of this there is no 
 proof whatever. The mention of her name in chap. 8 : 2, as an entirely new person, is 
 against the tradition. Yet art and the usage of most modern languages (Magdalene = 
 abandoned woman) have supported tradition in fixing this stigma upon an afflicted 
 woman, out of whom our Lord cast seven demons, and who was one of the most affec- 
 tionate and favored of the early disciples. On the further difficulties of this view, see 
 ver. 37 : chap. 8 : 2. 
 
 Ver. 36. One of the Pharisees. 'Simon' (ver. 40). — That he 
 would eat with them. There is no evidence of an improper 
 motive. With all his scruples, the Pharisee shows no hostility. Pride 
 may indeed have entered. Our Lord, who came ' eating and drinking' 
 (ver. 34), accepted the invitation. — Sat down to meat. 'Reclined,' 
 the head toward the table, the body supported by the left arm and the 
 feet turned outward. The sandals were usually removed before eating. 
 
 Ver. 37. A woman which was in the city, a sinner, i. e., 
 an unchaste person. The words 'in the city' show that she led this 
 life of sin in the place where the Pharisee lived. What place it was 
 we do not know. Certainly not Jerusalem, but some place in Galilee. 
 Those who identify this woman with Mary Magdalene must, to be con- 
 sistent, think it was Magdala. It might have been Nain, but if Matt. 
 11 : 20-30 immediately precedes, then Capernaum is the more proba- 
 ble place. — And when she knew, etc. 'Since T came in ' (ver. 
 45) suggests that she came in about the same time with our Lord. The 
 woman must have heard our Lord, and the first penitent step was her 
 
114 LUKE VII. [7: 38,39. 
 
 3S brought ! an alabaster cruse of ointment, and standing 
 behind at his feet, weeping, she began to wet his feet 
 with her tears, and wiped them with the hair of her 
 head, and 2 kissed his feet, and anointed them with the 
 
 39 ointment. Now when the Pharisee which had bidden 
 him saw it, he spake within himself, saying, This man, 
 
 1 Or, a flask. 2 Gr. kissed much. 
 
 coming thus. The previous discourse, probably the one which influ- 
 enced her, was that touching one (Matt. 11 : 28-30) : ' Come unto me 
 all ye,' etc. Had this been Mary Magdalene, we must suppose either 
 that she had been healed of her bodily disease, but not of her spiritual 
 one, — or that 'seven demons' does not refer to a literal possession. 
 Neither alternative is probable. See on chap. 8 : 2. — An alabaster 
 box of ointment. A vase or cruse ; see on Matt. 26: 6. Alford : 
 ' The ointment here has a peculiar interest, as being the offering by a 
 penitent of that which had been an accessory in her unhallowed work 
 of sin.' 
 
 Ver. 38. Standing behind at bis feet, weeping, etc. She 
 came to our Lord, as He reclined at table ; standing by Him, leaning 
 over His feet, her tears of penitence began to flow, and thus she be- 
 gan to wet his feet with her tears. Her tears dropped on His 
 feet. That she intended to do this is unlikely ; only unbidden tears 
 are precious. Her intention was to kiss and anoint His feet, but coming 
 for that purpose the precious ointment of her penitent heart first flowed 
 from her weeping eyes. Then carrying out her purpose, she wiped 
 His feet with the hair of her head, and kissing them (repeatedly, 
 as the original implies, see margin) as a token of honor and affection, 
 she anointed them with the ointment. In vers. 44-46 our Lord 
 enumerates her actions in this order. Her unbidden tears outran the 
 prepared ointment; and were more precious in the sight of the Lord. 
 
 Ver. 89. He spake within himself. Our Lord replies (ver. 
 40) to the thought of the Pharisee's heart, as here given — If he were 
 a prophet, etc. Simon seems to have been inclined to regard Him as 
 such. But He reasoned thus : a prophet would know what others must 
 learn ; this man cannot be a prophet, for He does not know who is 
 touching Him, since no one would knowingly allow himself to be touched 
 by a woman of this character. The main error was in the last thought; 
 for our Lord did allow Himself to be touched by such a person. Hence 
 His reply sets forth why He allows this. The objection of the Phari- 
 see was against the touch by an unclean person ; a technical, ceremonial, 
 and Pharisaical one. Really and morally such persons can defile by 
 their presence : yet to this no objection was raised. Still less dared 
 any one cast a reflection upon the morality of Jesus in such circum- 
 stances. (The marginal reading : ' the prophet,' is not well sustained, 
 but inserted because found in the Vatican manuscript.) 
 
7: 40-43.] LUKE VII. 115 
 
 if he were x a prophet, would have perceived who and 
 what manner of woman this is which toucheth him, 
 
 40 that she is a sinner. And Jesus answering said unto 
 him, Simon, I have somewhat to say unto thee. And 
 
 41 he saith, 2 Master, say on. A certain lender had two 
 debtors: the one owed him five hundred 3 pence, and 
 
 42 the other fifty. When they had not wherewith to pay, 
 he forgave them both. Which of them therefore will 
 
 43 love him most ? Simon answered and said, He, I 
 
 1 Some ancient authorities read the prophet. See John 1 : 21. 25. 2 Or, Teacher. 
 
 3 The word in the Greek denotes a coin worth about eightpence halfpenny. 
 
 Ver. 40. Answering, the thought of the Pharisee, not some out- 
 ward manifestations of displeasure, though such may have been dis- 
 played. — I have somewhat to say unto thee. Direct personal 
 address, implying a knowledge of Simon's heart. — Master, say on. 
 The tone is respectful, as if the evidence of our Lord's insight had al- 
 ready checked the doubt in Simon's mind. 
 
 Ver. 41. A certain lender had two debtors. The former re- 
 presents our Lord, the two debtors the woman and Simon respectively. 
 But in the parable the lender is in the background, the emphasis rests 
 upon the comparison between the respective amounts : the one owed 
 five hundred pence [denarii), and the other fifty. The debt is 
 sin, or as the application shows, the sense of sin ; since gratitude for for- 
 giveness of sin must be based upon that, not upon actual guilt which 
 we cannot measure. Hence the truth that many great sinners do not 
 feel their guilt is here left out of view. — Some suppose that the respec- 
 tive debts represent, in one case the casting out of seven demons, in 
 the other a healing from leprosy, thus identifying the persons with 
 Mary Magdalene and Simon the leper. Others substitute the honor of 
 a visit from our Lord for the healing from leprosy. Both grow out of 
 the assumption that the woman was Mary Magdalene, and neither 
 affords a satisfactory interpretation. — The ratio here is very different 
 from that in the parable of the unforgiving servant (Matt. 18 : 21-35), 
 since the things compared are very different. 
 
 Ver. 42. When they had not wherewith to pay. They found 
 out and confessed that they could not pay the debt. It is true that 
 sinners have « nothing,' but the verse brings out the discovery rather 
 than the fact itself. Grateful love does not pay any part of the debt, ac- 
 cording to the parable —He forgave them both. 'Frankly' (A. V). 
 means 'freely;' but there is only one word in the original, for 'frankly 
 forgave.' The forgiveness was real and personal. It does not repre- 
 sent an indiscriminate forgiveness of those unconscious of sin and of 
 inability to atone for it, hence not seeking pardon in penitence and 
 confession. The fact, not the ground, of forgiveness is here brought. 
 
 Ver. 43. I suppose. We are to understand, ' that is, if they feel 
 
116 LUKE VII. [7: 44-47. 
 
 suppose, to whom he forgave the most. And he said 
 
 44 unto him, Thou hast rightly judged. And turning to 
 the woman, he said unto Simon, Seest thou this woman? 
 I entered into thine house, thou gavest me no water 
 for my feet : but she hath wetted my feet with her 
 
 45 tears, and wiped them with her hair. Thou gavest me 
 no kiss : but she, since the time I came in, hath not 
 
 46 ceased to ^iss my feet. My head with oil thou didst 
 not anoint : but she hath anointed my feet with oint- 
 
 47 ment. Wherefore I say unto thee, Her sins, which 
 are many, are forgiven ; for she loved much : but to 
 
 1 Gr. kiss much. 
 
 as they ought.' — To whom he forgave the most. Men sometimes 
 find in this correct answer an encouragement to sin, incorrectly in- 
 ferring that the greater their present sin, the greater their future love. 
 But the serise of sin is represented by the debt, and the question does 
 not necessarily mean : which will be the better Christian ? but rather, 
 which will be the more affectionate, self-sacrificing in outward manifes- 
 tations of gratitude ? 
 
 Ver. 44. Seest thou this woman ? Possibly Simon had hitherto 
 avoided looking at her, or in any case had looked down upon her ; now 
 according to his oavu verdict he must look up to her. — Thine house. 
 The emphasis rests upon the word ' thy,' thus pointing the rebuke. 
 It was thy duty, rather than hers, to show such attentions, for I be- 
 came thy guest. While ordinary courtesy did not demand from the 
 host all the acts here alluded to, they were bestowed on honored guests. 
 Simon had not been rude and uncivil, but loving little, he had treated 
 our Lord as an ordinary guest. With this treatment the conduct of the 
 woman, who loved much, is contrasted. Simon did not give water, 
 she gave tears, ' and instead of a linen cloth the thousand hairs of her 
 head.' 
 
 Ver. 45. No kiss, of welcome, on the face, came from the host ; 
 but the unbidden woman coming in with the Guest (since the time 
 I came in) at once kissed His feet, and continued to do so. 
 
 Ver. 46. Mine head with oil . . . my feet with ointment. 
 The host failed to supply oil for the head, the woman not only gave the 
 more precious ointment, but herself applied it to His feet. 
 
 Ver. 47. "Wherefore I pay to thee. Because of these exhibitions 
 of love, in recognition of them, I say to thee. Our Lord gives the rea- 
 son for His saying that she is forgiven, not for the forgiveness itself. 
 The latter sense is ungrammatical, as Avell as out of keeping with the 
 parable. — Her sins, which are many, are forgiven, ' have been 
 and are forgiven.' —For she loved much. Not: because she loved 
 
7:48-50.] LUKE VII. 117 
 
 48 whom little is forgiven, the same loveth little. And 
 
 49 he said unto her, Thy sins are forgiven. And they 
 that sat at meat with him began to say 1 within them- 
 
 50 selves, Who is this that even forgiveth sins ? And he 
 said nnto the woman, Thy faith hath saved thee ; go 
 in peace. 
 
 l Or, among. 
 
 much, as though her love were the cause of the forgiveness. This 
 sense is directly opposed to the parable (ver. 42), which represents the 
 debtors as unable to pay and the forgiveness free ; to the next clause 
 which plainly makes the forgiveness the ground of the love, not the 
 reverse ; and also to ver. 50, which represents faith, not love, as the 
 antecedent of forgiveness, on the side of the person forgiven. The 
 clause is to be explained: ' since she loved much,' i. e., Her sins which 
 are many are forgiven (as you may conclude according to your own 
 judgment, that much forgiveness produces much love), since she loved 
 much (as these manifestations indicate). The word 'loved' refers to 
 tbe acts spoken of in vers. 44-46. The assumption that the woman 
 was Mary Magdalene is used to support the false view mentioned above; 
 the gratitude being regarded as called forth by the casting out of the 
 demons, and the forgiveness of sins as first granted after this display of 
 love. The aptness of the parable is destroyed by this interpretation. 
 — Little is forgiven, etc. One who feels little need of forgiveness 
 is meant. Our Lord does not apply this directly to Simon — but leaves 
 that to his conscience. 
 
 Ver. 48. Thy sins are forgiven. This does not forbid the view 
 that a previous sense of pardon moved the woman to acts of love. 
 This is rather a new assurance, a mere formal personal declaration. 
 Christians have a sense of pardon awakening gratitude, but ever need 
 more assurance of it, ever hope for and desire more ; that is our faith. 
 As appears from ver. 60, it was precisely to this faith on the part of 
 the woman, who already felt enough to manifest her love in this way, 
 that our Lord addressed the declaration of this verse. This is the con- 
 stant and blessed action and reaction of Divine grace and Christian 
 gratitude it awakens. 
 
 Ver. 49. Who is this that even forgiveth sins? Comp. chap. 
 5 : 21 and the parallel passages. Such a question was natural, and 
 does not necessarily imply decided hostility. 
 
 Ver. 50. Thy faith hath saved thee. Not love. Love is to 
 convince others, faith lays hold of grace, and thus love is begotten. It 
 was faith, the hope of a penitent based on the words and the character 
 of Jesus, which brought her to the house of Simon. In this faith her 
 love was born, and as its manifestations began, her faith was ever en- 
 couraged by the reception of her acts of love. Growing as she wept 
 and washed His feet, it laid hold more and more fully of the pardon it 
 
118 LUKE VIII. [8: 1,2. 
 
 Chapter 8 : 1-3. 
 Preaching Tour with the Twelve and Ministering Women. 
 
 8 : l And it came to pass soon afterwards, that he went 
 about through cities and villages, preaching and bring- 
 ing the l good tidings of the kingdom of God, and with 
 
 2 him the twelve, and certain women which had been 
 healed of evil spirits and infirmities, Mary that was 
 called Magdalene, from whom seven 2 devils had gone 
 
 1 Or, gospel. 2 Gr. demons. 
 
 expected, — and received at length the full absolution (ver. 48). The 
 closing words were therefore of faith, and of its most blessed result : go 
 in peace, literally, into peace. This was the state of mind to which 
 she might now look forward. Faith first, manifestations of grateful 
 love next, then peace. If we consider well to whom these words were 
 spoken, we will not forget that grace is free, or exalt our love into a 
 ground of pardon. All her tokens of penitence and affection could not, 
 even in the eyes of sinful men, wash away the stain of her life, but the 
 grace of Christ led her to true peace. 
 
 Preaching Tour with the Twelve and Ministering Women, vers. 1-3. 
 Peculiar to Luke. According to the usual view, the first circuit through Galilee was 
 made before the choice of the Twelve; this one (the second), with them; the third, im- 
 mediately after they were sent out to preach . But it is not certain that there were 
 three distinct journeys The Evangelists probably describe certain periods of His min. 
 istry in general terms. The period here spoken of seems to have been that succeeding 
 (' soon afterwards,' ver. 1) the occurrences narrated in the last chapter. 
 
 Ver. 1. Went about through cities and villages. From 
 town to town, from village to village, in unwearied activity. — Bring- 
 ing the good tidings. One word in the Greek, hence ' preaching' 
 does not govern ' good tidings.' — And with him the twelve. This 
 was after they had been chosen, but before they had been sent out to 
 preach. 
 
 Ver. 2. And certain women, etc. All of them had probably 
 been cured of some affliction ; hence their service was one of gratitude. 
 Such a service, however, is contrary to the Oriental notions of pro- 
 priety, founded upon low views of woman's virtue. Christianity has 
 done much to correct these notions. It is significant that this mention 
 of our Lord's female attendants should follow the account of the for- 
 given one in the Pharisee's house. — Mary that was called Mag- 
 dalene. A native of Magdala, the ancient Migdol (Josh. 19 : 38), 
 now called Madschel. It was north of Tiberias and east of Cana, on the 
 western shore of the lake of Gennesaret. — From "whom seven 
 devils (demons) had gone out. This woman had been possessed 
 
8: 3-4.] LUKE VIII. 119 
 
 3 out, and Joanna the wife of Chuza* Herod's steward, 
 and Susanna, and many others, which ministered unto 
 1 them of their substance. 
 
 Chapter 8 : 4-15. 
 The Parable of the Soiver. 
 
 4 And when a great multitude came together, and they 
 of every city resorted unto him, he spake by a para- 
 
 * Instead of Chuza read Chuzas. — Am. Com. 
 1 Many ancient authorities read hint. 
 
 of seven demons, and our Lord had cast them out. The notion (Lange 
 and others) that this means released from special sinfulness, ' seven 
 demons' being an expression for total subjection to the spirit of the 
 world, is an attempt to support the legend that Mary Magdalene was 
 the ' sinner ' of the last chapter. But that occurrence loses its appro- 
 priateness, if we suppose that the woman had been already dispossessed 
 of seven demons by our Lord. The accuracy and aptness of the Gospel 
 narrative are diminished by this theory. 
 
 Ver. 3. Joanna. Her name appears again in chap. 24 : 10. — The 
 ■wife, perhaps at that time a widow, of Chuza Herod's steward, 
 •t. e., the 'house-steward' of Herod Antipas. (The masculine form 
 Chuzas is preferable. ) Through this family Herod and his servants 
 (Matt. 14 : 2) might have heard of Jesus. Some have identified Chuzas 
 with the ' nobleman ' whose son was healed by our Lord (John 4 : 46- 
 54); but the reason for Joanna's gratitude was that she had herself 
 been healed (ver. 2). — Susanna (' lily '). Not mentioned again — 
 And many others. Comp. Matt. 26: 55. — "Which ministered. 
 All of them were such as thus 'ministered,' t. e., provided food and 
 other necessary attentions. — Unto them (the better supported read- 
 ing), i. e. } to the whole company. The alteration to the singular was 
 probably designed to exalt the service of the women ; but what was 
 done* to the disciples was done to Christ, according to His own words 
 ('Matt. 25 : 40). — Of their substance. This implies that some, per- 
 haps most of them, were persons of means. 
 
 Our Lord confided in the purity and faithfulness of His Galilsean 
 friends ; He exalted women into the circle of His followers ; woman's 
 work was at once a service of grateful love (a diaconate) ; these women 
 of high position felt that constant temporal service was a fitting, though 
 insufficient, return for spiritual benefits. — Such a circle as this is pos- 
 sible only where Christ is: about Him as the centre, gather preaching 
 men and ministering women in purity and harmony. 
 
 The Parable of the Sower, vers. 4—15. 
 Parallel passages: Matt. 13: 1-29; Mark 4: 1-20. It is evident from the parallel 
 accounts that the incident of vers. 19-21 preceded the parable, etc., vers. 4-18. Some 
 
120 LUKE VIII. [8 : 5, 6. 
 
 5 ble : The sower went forth to sow his seed : and as he 
 sowed, some fell by the wayside ; and it was trodden 
 under foot, and the birds of the heaven devoured it. 
 
 6 And other fell on the rock ; and as soon as it grew, it 
 
 would even insert between them a number of discourses related by Luke further on 
 (11 : 37-13 : 9), but the language of Matt. 13: 1 seems to forbid this. The order of 
 Mark, confirmed in this case by that of Matthew, is most exact. After the journey 
 just spoken of (vers. 1-3) or during its progress, our Lord healed a demoniac, giving 
 occasion to the Pharisees to vent their growing hostility. The incident is narrated out 
 of its order by Luke (11 : 14, etc.). It was immediately followed by the demand for a 
 sign from heaven (Matt. 12 : 38-45 ; Luke 11 : 16, 29 -36 >, possibly by other events nar- 
 rated by Luke in the same connection. About this time, while the controversy was 
 going on, the mother and brethren of Jesus sought Him (vers. 19-21). Then came the 
 discourse in parables (Matt. 13 ; Mark 4 : 1-25 , a part of which is here recorded (vers. 
 4 18). Luke inserts in a different connection (chap. 13: 18-21) two of the parables 
 given by Matthew and Mark. 
 
 The independence of the Evangelists appears most clearly from a comparison of the 
 reports of the parable of the Sower. The interpretation is itself modified by the context 
 in each account. In Matthew the historical significance is most prominent ; in Mark, 
 the vital methods of the kingdom in various phases ; while here the differences between 
 individual hearers obtain emphasis, both from the fact that the parable stands alone, 
 and from the context. The incident mentioned in vers. 19-21 seems to have been 
 placed out of its position to mark this emphasis. 
 
 Yer. 4. And when a great multitude came together, etc. 
 ' Was coming ' would be more exact ; it is not implied that He waited 
 until all came ; it was the gathering crowd that led Him to enter a boat 
 (Matthew, Mark). — They of every city resorted, or, 'were re- 
 sorting ' attracted out of the various places where He had preached. 
 Luke's mention of the preaching tour probably leads him to give pro- 
 minence to these. The three Evangelists agree, but show entire inde- 
 pendence. — By a parable ; the only one recorded here by Luke. 
 The circumstances which led to this mode of teaching are not given. 
 See on Mark 4 : 1-9. 
 
 Ver. 5. The sower, as in all the accounts, one of this well known 
 class. — His seed ; peculiar to Luke, but implied in the other reports. 
 — Some fell by the wayside. Either on the beaten path over which 
 the sower walked, or more probably by the side of the path skirting the 
 field. — Trodden underfoot. Peculiar to Luke, suggesting another 
 danger to this seed. — The birds of the heaven. This is the chief 
 danger, see ver. 12. 
 
 Ver. 6. And others fell on the rock. ' Rocky places' (Matt.) ; 
 'rocky ground' (Mark). The simple falling 'on' this thin soil is 
 indicated in all three accounts. — It withered away, because it 
 had no moisture. Luke presents another cause of failure here. 
 The lack of depth in the soil was the cause of this lack of moisture ; 
 
8: 7-10] LUKE VIII. 121 
 
 7 withered away, because it had no moisture. And other 
 fell amidst the thorns ; and the thorns grew with it, 
 
 8 and choked it. And other fell into the good ground, 
 and grew, and brought forth fruit a hundredfold. As 
 he said these things, he cried, He that hath ears to hear, 
 let him hear. 
 
 9 And his disciples asked him what this parable might 
 10 be. And he said, Unto you it is given to know the 
 
 mysteries of the kingdom of God : but to the rest in 
 parables ; that seeing they may not see, and hearing 
 
 hence the plant had 'no root' (ver 13), which Matthew and Mark 
 state at this point in the narrative. 
 
 Ver. 7. Amidst the thorns. The proposition here more exactly 
 expresses the fact than that used hy the two other Evangelists. The 
 remainder of the verse shows that the thorns were not as yet grown 
 up. — Choked it. The baser plants outgrew the shoots from the good 
 seed. 
 
 Ver. 8. Fell into the good ground. So Mark, ' this last land 
 is neither hard as the first, nor thin as the second, nor unclean as the 
 third; it is soft, deep, and free from other seeds' (Godet). — And 
 grew, and brought forth fruit a hundredfold. Luke does not 
 refer to the lesser (yet great increase. All three accounts here have 
 different terms to express this main point of the parable. — He that 
 hath ears to hear, let him hear. A common utterance of our Lord, 
 pointing to the need of spiritual apprehension to understand the full 
 significance of His teachings (comp. the similar formula in Rev. 2 and 3). 
 
 Ver. 9. What this parable might be ? This question was 
 asked when they were alone (Matthew and Mark). And there was 
 also a question asked as to the reason for such teaching (Matthew), as 
 is implied in what follows here. 
 
 Ver. 10. Unto you it is given to know, etc. Almost identical 
 with Matthew's report, but slightly different from that of Mark. This 
 sets forth the double purpose of the parables : to reveal and to conceal. 
 ' Unto you ' is emphatic. — The mysteries of the kingdom of 
 God. Truth which is unknown until revealed, is spoken of in the 
 New Testament as a 'mystery.' It is not necessarily implied that 
 these truths are incomprehensible, still less that they are unreasonable. 
 Here the plural is used, referring to the varied contents of revelation ; 
 in Mark we find 'mystery.' The great 'mystery' is spoken of in 1 
 Tim. 3: 16: Christ Himself. — To the rest. Peculiar to Luke*, and 
 significant of the process of training, after individual selection, which 
 had now begun — That seeing they may not see, etc. This is 
 the purpose (' in order that'). Matthew quotes Isa. 6: 9, 10, which 
 is here referred to. This purpose is one of chastisement on those who 
 
122 LUKE VIII. [8: 11-14. 
 
 li they may not understand. Now the parable is this : 
 
 12 The seed is the word of God. And those by the way 
 side are they that have heard ; then cometh the devil, 
 and taketh away the word from their heart, that they 
 
 13 may not believe and be saved. And those on the rock 
 are they which, when they have heard, receive the 
 word with joy ; and these have no root, which for a 
 while believe, and in time of temptation fall away. 
 
 14 And that which fell among the thorns, these are they 
 that have heard, and as they go on their way they are 
 choked with cares and riches and pleasures of this life, 
 
 had abused their privileges. This was the state of things when the 
 prophecy of Isaiah was uttered, and history had repeated itself. 
 • When the heart has failed to open to the first beams of truth, the 
 brighter beams which follow, instead of enlightening, dazzle and blind 
 it; and this result is willed by God ; it is a judgment' (Godet). A 
 striking instance of this blinding process is found in the failure to re- 
 cognize the Scriptural teaching on these two points, namely, that God 
 does His will, and that often it is His will to punish. 
 
 Ver. 11. The seed is the "word of God. The most specific 
 form of this thought. ' The word of God ' was then a spoken message, 
 through Christ and His Apostles. It has since become a written mes- 
 sage, in respect to which this interpretation of the parable holds good. 
 
 Ver. 12. They that have heard, or, ' did hear ;' on a single 
 occasion. — Then cometh the devil (diabolos, not, daimonion). The 
 rapid snatching away of the seed is indicated. — That they may not 
 believe and be saved. Peculiar to Luke, and showing that from 
 the first salvation by faith was preached. Satan is specifically opposed 
 to this way of salvation, since thus men are really saved. 
 
 Ver. 13. Those on the rock. This class of hearers ; easily 
 moved, fickle, enthusiastic but not enduring, has been represented in 
 every age. Their peculiarities are those of youth. The Greek nation 
 fulfilled, in the historical application, this part of the parable, as the 
 Jews did the previous part. — With joy. This characteristic is named 
 in all the accounts. — These have no root. This seems to deny 
 the existence of .any real spiritual life, despite the addition : Which 
 for a while believe. — In time of temptation fall away. The 
 test applied is that of tribulations and persecution for Christ's sake (so 
 Matthew and Mark) ; this test the superficial hearers cannot stand. 
 
 Ver. 14. Among the thorns, these are they, etc. Half- 
 hearted hearers are represented here. — As they go on their way. 
 A graphic touch, indicating lack of unity of purpose.— Cares and 
 riches and pleasures of this life. 'Life' is not either of the 
 words usually so rendered, but a lower term. This reference to earthly 
 
8: 15,16.] LUKE VIII. 123 
 
 15 and bring no fruit to perfection. And that in the good 
 ground, these arc such as in an honest and good heart, 
 having heard the word, hold it fast, and bring forth 
 fruit with patience. 
 
 Chapter 8: 16-18. 
 The Warning about Hearing. 
 
 16 And no man, when he hath lighted a lamp, covereth 
 it with a vessel, or putteth it under a bed ; but putteth 
 it on a stand, that they which enter in may see the 
 
 anxieties, possessions and enjoyments, as the thorns which choke the 
 spiritual life which the word produces in believing hearts, requires no 
 explanation. Every one has, to some extent, felt the meaning of it. 
 
 Ver. 15. The good ground. Luke's account omits all reference 
 to the varied proportion of the generous yield, but gives some sugges- 
 tive hints as to the character of this class of hearers. He brings out 
 most fully their willing attitude: in an honest and good heart. 
 It is unnecessary to discuss whether this means ethical fitness, or how 
 such fitness is produced. The fact that God prepares the heart to hear 
 does not contradict the fact that these hear the word with hearts 
 adapted to hold it fast, and bring forth fruit "with patience ; 
 lit., ' in patience.' This means 'consistently, through the course of a 
 life spent in duties, and amidst discouragements.' (Alford.) 'Who- 
 ever will keep firm hold of the Lord's gifts must use them in diligent 
 labor for increase ; for that ?.re they in their nature given.' (Stier.) 
 The four classes exist in each age, and yet represent four phases of 
 the kingdom of God as a whole. The four varieties of soil correspond 
 with the reception of the gospel, respectively, among the Jews, the 
 Greeks, the Latin races, and the modern nations. The same phases 
 appear, however, in the life of the individual. 
 
 The Warning about Hearing, vers. 16-18. 
 
 Parallel passage : Mark 4 : 21-25. The same thoughts occur in Matthew in different 
 connections. Comp. also chap. 11 : 33-36. 
 
 Ver. 16. And no man when he hath lighted a lamp, etc. 
 Comp. Matt. 5: 15. Luke throughout this verse omits the article, 
 and gives the general phrase: covereth it with a vessel, instead 
 of the more specific 'put under the bushel' (Matthew and Mark). — 
 Stand, i. e., 'lampstand,' the elevated holder, from which the light 
 would shine more widely. — They which enter in, etc. The form 
 is peculiar to Luke. Here, as in Mark, the reference is to their privi- 
 lege, as those who had apprehended the meaning of the parables, of 
 
124 LUKE VIII. [8: 17-19, 
 
 17 light. For nothing is hid, that shall not be made 
 manifest; nor anything secret, that shall not be known 
 
 18 and come to light. Take heed therefore how ye hear: 
 for whosoever hath, to him shall be given; and who- 
 soever hath not, from him shall be taken away even 
 that which he ] thinketh he hath. 
 
 Cpiaptee 8: 19-21. 
 Our Lord's 31 other and Brethren. 
 
 19 And there came to him his mother and brethren^ 
 
 1 Or, seemeth to hare. 
 
 imparting light to others. The entire paragraph predicts the exten- 
 sion of the truth through the agency 'of the Apostles. 
 
 Ver. 17. For nothing is hid, etc. The verse has the poetic 
 form of Hebrew parallelism. The design of God is to reveal His truth. 
 The Apostles were the persons to be entrusted with the duty of making 
 it known. The importance of the thought here set forth appears from 
 its repetition on various occasions (comp. Matt. 10: 26 ; Luke 12: 2). 
 God hides in order to reveal. The parables were not to train up a 
 spiritual aristocracy who looked down upon the ignorant and hindered 
 their enlightenment. A warning to those who hold back the truth, 
 and an encouragement to those who seek to make it known. 
 
 Ver. 18. Take heed therefore how ye hear. Mark: 'what 
 ye hear.' This stands in vital connection with ver. 17. God's pur- 
 pose to reveal implies the duty of careful attention on our part. 
 ' How' we hear and ' what' we hear are two sides of this duty; they 
 are not independent of each other. — For "whosoever hath, etc. 
 This principle was repeated (chap. 19: 26). Here it refers to know- 
 ledge of the things of the kingdom, as the connection shows ; but in 
 all God's dealings this law holds good. Hence its application in this 
 instance covers the duty of teaching as well as of hearing. Use and 
 growth, neglect and decay, are linked together. — Thinketh he hath 
 is peculiar to Luke. It is self-deception, not deception of others, that 
 is referred to. ' Whoever neglects that which is deposited by God 
 within him loses what he never rightly possessed' (Van Oosterzee). 
 
 Our Lord's Mother and Brethren Visit Him, vers. 19-21. 
 
 Parallel passages : Matt. 12 : 46-50 ; Mark 3 : 31-35. Luke presents no new inci- 
 dents. The reason for putting this occurrence out of the exact order was probably to 
 enforce the lesson of the parable concerning the right hearing and doing of the word. 
 Mark gives the fullest statement of the anxiety of our Lord's kindred and friends at 
 this point of the history. Luke, however, in chap. 11, not only tells of the conflict 
 which preceded, but in the same connection gives the exclamation of a certain woman 
 
8: 20-22.] LUKE VIII. 125 
 
 20 and they could not come at him for the crowd. And 
 it was told him, Thy mother and thy brethren stand 
 
 21 without, desiring to see thee. But he answered and 
 said unto them, My mother and my brethren are these 
 which hear the word of God, and do it. 
 
 Chapter 8 : 22-38. 
 The Visit to the Country of the Gerasenes. 
 
 22 Now it came to pass on one of those days, that he 
 entered into a boat, himself and his disciples ; and he 
 said unto them, Let us go over unto the other side of 
 
 concerning nis mother. It is highly probable that the two incidents should be joined 
 together. 
 
 Ver. 10. His mother and brethren. The latter are closely 
 joined with the former, as though they were the children of Mary. 
 Any other theory virtually robs the paragraph of its pertinence. See 
 further on Mark 6 : 3. — Could not come at him for the crowd. 
 Peculiar to Luke, but suggested by the other accounts. 
 
 Ver. 20. It was told him. Matthew: 'one said unto Him.' — 
 Thy mother and thy brethren stand without, etc. Outside 
 the house, as well as outside the crowd ; comp. Mark 3 : 20 with 
 Matt. 13 : 1. A striking instance of undesigned coincidence and cor- 
 roboration. 
 
 Ver. 21. But he answered, Luke omits the look and excla- 
 mation of our Lord, and also the significant gesture ' toward His 
 disciples' (Matthew); but these which hear the word of God, 
 and do it, points to the same persons. The brethren of our Lord 
 had not yet believed in Him (John 7 : 5) ; His mother was certainly 
 in anxiety about Him, possibly in doubt. But the language loses its 
 force, if it implies any failure to recognize family ties. There is, of 
 course, no mention of ' father.' Joseph was probably dead, and the 
 Gospels expressly deny that Joseph was His father. Spiritual rela- 
 tionship is higher than natural : the sign of such ties binding us to 
 Christ is that hearing of God's word which leads to doing His will. 
 For such Christ had that special love which He only can have, a love 
 human as well as Divine. How men can do, as well as hear, the word 
 of God, is not here declared ; but the disciples were evidently learning 
 the lesson, and their teachings should be our guide. 
 
 Tlie Visit to the Country of the Gerasenes {Gcrgcsenes), vers. 22-38. 
 
 Parallel passages : Watt. 8: 18, 23-34; Mark 4: 35-41; 5: 1-20. Luke is indefinite 
 as to time (ver 22), but it was the evening of the day on which the discourse in para- 
 bles wiw delivered (Murk 1: :J.".). The storm probably occurred at night, and the 
 
126 LUKE VIII. [8: 23-25. 
 
 23 the lake : and they launched forth. But as they 
 sailed he fell asleep : and there came down a storm of 
 wind on the lake ; and they were filling with water, 
 
 24 and were in jeopardy. And they came to him, and 
 awoke him, saying, Master, master, we perish. And 
 he awoke, and rebuked the wind and the raging of 
 the water : and they ceased, and there was a calm. 
 
 25 And he said unto them, Where is your faith ? And 
 
 encounter with the demoniac the succeeding morning. On the incidents of this busy 
 day, see Mark 3: 20 — i: 41; Matt. 12: 22-13: 52. Before starting, the incidents 
 mentioned in chap. 9: 57-62 probably occurred (comp. Matt. 8: 18-22). Luke's ac- 
 count is brief, agreeing more closely with that of Mark. He always calls the £ea of 
 Galilee, a ' lake,' uses nautical terms with great exactness, as also in the Book of Acts, 
 and thus indicates that he was not a native of Palestine. 
 
 Vers. 22-25. The Storm on the Lake. 
 
 Ver. 22. On one of those days. The indefiniteness indicates 
 that Luke had not consulted Mark's Gospel. — A boat. Mark: 'the 
 boat,' i. e., the one from which He had been teaching. — Himself and 
 his disciples. The A. V. mistranslates this clause. — And they 
 launched forth. This indicates a speedy start (comp. Mark 4: 36). 
 The object seems to have been to find rest after the wearying labors 
 and conflicts of the day. 
 
 Ver. 23. But as they sailed. Another nautical term, peculiar 
 to Luke. — He fell asleep. Mark describes His posture. — Came 
 down. Either from the sky, or from the hill-sides, since the sudden 
 storms would roll down the valleys and burst upon the lake.— They 
 ■were filling, ?'. e., the boat was becoming full. The original brings 
 out the sudden coming down of the storm, and then the gradual effect, 
 filling the boat and putting them in danger.— Were in jeopardy. 
 Another of Luke's details. 
 
 Ver. 2L Master, master, we perish. The three accounts 
 differ in regard to the language used. Doubtless in their doubt and 
 terror several disciples spoke, uttering different exclamations. — And 
 he awoke. Both here and in Mark 4 : 39, the more exact sense is 
 'being awakened.' — Rebuked. All three Evangelists use this term; 
 but Luke alone has the phrase: the raging of the water, i. e., 
 the surge or swell. He omits the command: 'Peace, be still.' — 
 There was a calm, 'a great calm,' the instantaneous cessation of 
 the Avind, and the more remarkable smoothing of the water are im- 
 plied. 
 
 Ver. 2"). "Where is your faith ? Luke agrees with Mark in 
 putting the rebuke of the disciples after the rebuke of the elements. 
 Matthew reverses the order ; but the former is probably more exact. 
 
8: 26, 27.] LUKE VIII. 127 
 
 being afraid they marvelled, saying one to another, 
 Who then is this, that he commandeth even the winds 
 and the water, and they obey him? 
 
 26 And they arrived at the country of the Gerasenes, 
 
 27 which is over against Galilee. And wdien he was 
 come forth upon the land, there met him a certain 
 man out of the city, who had 2 devils; and for a long 
 time he had worn no clothes, and abode not in any 
 
 1 Many ancient authorities read Gergesenes ; others, Gadarenes : and &o in ver. 37. 
 8 Gr. demons. 
 
 Luke's language is not so strong as that of the others, which opposes 
 the notion that his Gospel was written to exalt Paul at the expense of 
 the Twelve. — They marvelled ; the disciples and any others who 
 were in the boat. — "Who then is this, etc. Matthew: 'what man- 
 ner of man,' as the A. V. incorrectly renders here and in Mark. 
 'For' (A. V.) is properly changed to 'that,' in accordance with the 
 rendering of the same word in Matthew and Mark. If rendered 'for' 
 here, the parallel passages should be made to correspond. A power 
 over natural forces is evidently meant by all the Evangelists. The 
 Apostles had not been long in attendance upon our Lord, and this was 
 the first miracle of such a character. ' What He blames in them is 
 the state of trouble and agitation in which He finds them on awaking. 
 When faith possesses the heart, its prayer may be passionate and ur- 
 gent ; but it will not be full of trouble' (Godet). The comfort for 
 individual believers and for the tempest-tossed Church which this 
 passage suggests, has always been recognized. The miracle, with 
 such lessons, seems natural enough to those who find the supernatural 
 and natural united in Christ. 
 
 Vers. 26-39. The Healing of the Demoniac at Gerasa (Gergesa). 
 
 Ver. 26. The country of the Gerasenes. But see margin. 
 In any case, the A. V. is incorrect here and in the other accounts. 
 Tischendorf reads : ' Gergesenes ' here (so Aleph) ; but the influence 
 of the Vatican manuscript decided the English Revisers. As regards 
 the three names : ' Gergesenes ' is derived from the old term ' Girga- 
 shites ;' ' Gadarenes ' is the name derived from Gadara, the capital 
 city of Perea, which might have been 'the city' refered to here; 
 'Gerasenes' is also derived from the name of a city, either one at 
 considerable distance, or one near the lake shore. The latter view is 
 coming more and more into favor, and agrees best with the specific 
 statement of Luke : -which is over against Galilee. 
 
 Ver. 27. A certain man out of the city, i. e., belonging to 
 the city. He did not come to meet them out of the city, but ' out of 
 the tombs ' (Matthew, Mark), his usual abode, as stated in all three 
 accounts. — Had worn no clothes. Peculiar to Luke, but implied 
 
128 LUKE VIII. [8 : 28-31- 
 
 28 house, but in the tombs. And when he saw Jesus, he 
 cried out, and fell down before him, and with a loud 
 voice said, What have I to do with thee, Jesus, thou 
 Son of the Most High God ? I beseech thee, torment 
 
 29 me not. For he commanded* the unclean sphit to 
 come out from the man. For 1 oftentimes it had seized 
 him : and he was kept under guard, and bound with 
 chains and fetters ; and breaking the bands asunder, 
 
 30 he was driven of the 2 devil into the deserts. And 
 Jesus asked him, What is thy name ? And he said, 
 Legion; for many 3 devils were entered into him. 
 
 31 And they intreated him that he would not command 
 
 * was commanding. — Amer. Com. 
 1 Or, of along time. " Gr. demon. 8 Gr. demons. 
 
 in Mark's account (5: 15).— But in the tombs. So Mark, whose 
 account, however, is more graphic. Matthew speaks of ' two.' In 
 this case of possession the symptoms were those of violent mania ; but 
 it does not follow that the possessed were simply maniacs. The sequel 
 is absurd on such a theory. 
 
 Ver. 28. When he saw Jesus, etc. Mark intimates that he 
 ran from a distance — What have I to do with thee ? So all 
 three accounts. Comp. chap. 4: 34, 41. 
 
 Ver. 29. For he commanded, or, 'was commanding.' This 
 agrees with Mark's account. Our Lord was about to command, when 
 the demoniac cried as in ver. 28. — For gives the reason of the com- 
 mand. — Oftentimes, or, ' of a long time.' The marginal rendering 
 seems preferable. — Seized. The violent eifect of the possession is 
 set forth. Then follows an account of previous unsuccessful attempts 
 to restrain him : He was kept under puard. Peculiar to Luke. 
 — Breaking the bands asunder. Mark speaks of this, but not in 
 the same immediate connection. 
 
 Ver. 30. What is thy name? So Mark. The question seems 
 to have been addressed to the man, but answered by the demons. 
 This confusion of personalities is indicated in most of the detailed 
 accounts of possession. — And he said, Legion ; for many, etc. 
 The legion was the largest organization of the Roman army, and 
 formed a compact host of several (from three to six) thousand men. 
 
 Ver. 31. And they intreated him, etc. Luke is more specific 
 here. Mark simply says : • out of the country ;' but Luke has the 
 strong expression : into the abyss. There can scarcely be a rea- 
 sonable doubt that this means 'hell,' the place of punishment for evil 
 spirits. We must distinguish between 'abyss,' 'the ad interim placeof 
 torment, and the lake of fire into which the devil will be cast by Christ 
 
8: 32-35] LUKE VIII. 120 
 
 32 them to depart into the abyss. Now there was there 
 a herd of many swine feeding on the mountain : and 
 they intreated liim that he would give them leave to 
 
 33 enter into them. And he gave them leave. And the 
 1 devils came out from the man, and entered into the 
 swine : and the herd rushed down the steep into the 
 
 34 lake, and were choked.* And when they that fed 
 them saw what had come to pass, they fled, and told 
 
 35 it in the city and in the country. And they went out 
 to see what had come to pass; and they came to Jesus, 
 
 1 Gr. demons. 
 * Instead of choked, read drowned. — Am. Com. 
 
 at the end ; see Rev. 20: 3' (Alford). The respite obtained by their 
 entering into the herd of swine was a very brief one. 
 
 Vcr. 32. Now there was there a herd of many swine 
 feeding on the mountain. Evidently on the high steep shore of 
 the lake (ver. 33), and at some distance (Matthew). The animals 
 were unclean, and Jews could not rightly own them. Yet there might 
 have been lax usage in this border region. — Give them leave, etc. 
 Those who find this permission unjustifiable forget that thus the de- 
 monstration of Christ's power over evil spirits was most strikingly 
 manifested. Nor should the ceremonial uncleanness of the animals be 
 overlooked. 
 
 Ver. 33. And entered into the swine. All the accounts 
 agree in this statement, as well as in the description of the effects of 
 this fact. The variations in form prove independence. Mark men- 
 tions the number as 'about' two thousand.— And were choked. 
 The word here used differs from that occurring in Mark. It has in 
 the classics the sense of drown, hence the American Company would 
 distinguish it from the other (in Mark) by this rendering. — The Gos- 
 pel narratives plainly imply the existence of evil spirits ; and in this 
 case the theory that possession was only a form of insanity, destroys 
 the truthfulness of the narratives. How animals could be possessed 
 is not more difficult to explain than how men could be possessed. 
 
 Ver. 34. When they that fed them, etc. So all three accounts. 
 It would seem from Matthew's account, that in their story the destruc- 
 tion of the swine, not the healing of the demoniac, was the main mat- 
 ter.— In the city; see ver. 26 —In the country. Probably to 
 those whom they met on their way to the city. 
 
 Ver 35. And they went'out. Matthew: 'the whole city;' 
 but that Evangelist omits 'in the country.' — Found the man, etc. 
 Tl q description of Luke is graphic. Notice the correct reading as 
 represented in the R. V.— At the feet of Jesus. Peculiar to this 
 account, and a mark of accuracy and independence. 
 9 
 
130 LUKE VIII. [8: 3G-39. 
 
 and found the man, from whom the l devils were gone 
 out, sitting clothed and in his right mind, at the feet 
 
 36 of Jesus : and they were afraid. And they that saw 
 it told them how he that was possessed with l devils 
 
 37 was 2 made whole. And all the people of the coun- 
 try of the Gerasenes round about asked him to depart 
 from them ; for they were holden with great fear : 
 
 33 and he entered into a boat, and returned. But the 
 man from whom the devils were gone out prayed 
 him that he might be with him : but he sent him 
 
 39 away, saying, Return to thy house, and declare how 
 great things God hath done for thee. And he went 
 his way, publishing throughout the whole city how 
 great things Jesus had done for* him. 
 
 1 Gr. demons. * Or, saved. 
 
 Ver. 36. And they that saw it. Probably the swineherds who 
 had returned, or possibly the disciples. — How he that was pos- 
 sessed, etc. The method of the cure was remarkable, and this was 
 narrated in detail (so Mark). 
 
 Ver. 37. And all the people of the country of the Gera- 
 senes round about. The marginal note to ver. 26 applies here 
 also. Luke's account suggests a crowd increasing in size as the news 
 spread. The reason for their request is mentioned by Luke only : for 
 ttiey were holden with great fear. They had feared the demo- 
 niac ; but this was a superstitious fear, which was, however, shrewd 
 enough to reckon the danger of losing earthly gains from the presence 
 of such a worker of miracles. These people have their imitators in 
 every age. 
 
 Ver. 38. But the man, etc. Notice that Luke characteristically 
 tells of the return of our Lord (ver. 37), before he speaks of the re- 
 quest of the healed man, which of course preceded the return. — That 
 he might be with him. The instinct of gratitude and personal 
 affection prompted this request, which was doubtless all the more car- 
 nest since the people of the country rejected his deliverer. 
 
 Ver. 39. Return to thy house. Mark is fuller here. — 
 Throughout the whole city, and 4 in Decapolis ' (Mark). 
 Where Jesus Himself could teach, He frequently bade those whom 
 He healed to hold their peace. Here where He Avas rejected, He 
 commissioned the man who had been a terror to the neighborhood as 
 a messenger of God's mercy. See further on Mark 5: 20. 
 
8: 40-42] LUKE VIII. 131 
 
 Chapter 8: 40-56. 
 
 The Raising of the Daughter of Jairus, and the Healing 
 of a Woman on the Way. 
 
 40 And as Jesus returned, the multitude welcomed 
 
 41 him ; for they were all waiting for him. And behold, 
 there came a man named Jairus, and he was a ruler 
 of the synagogue : and he fell down at Jesus' feet, 
 
 42 and besought him to eorne into his house; for he had 
 an only daughter, about twelve years of age, and she 
 lay a dying. But as he went the multitudes thronged 
 him. 
 
 The Raising of the Daughter of Jairus, and the Healing of a Woman by 
 the Way, vers. 40-56. 
 
 Parallel passages : Matt. 9 : 18-26 ; Mark 5: 22-43. While the name of the place to 
 which our Lord returned, is not given here, the fact that the. people were waiting for 
 Him suggests Capernaum (comp. Matt. 9: 1: 'His own city';. Jairus came to our 
 Lord while He was at a feast in the hoiise of Matthew (Matt. 9 : 10-18), who probably 
 lived in Capernaum, and this feast (chap. 5: 29-39) took place just after the return 
 from the other side. The account of Luke agrees closely with that of Mark. 
 
 Ver. 40. Welcomed him. Lit., 'received Him.' — Waiting 
 for him. His absence had been brief. Doubtless cases of sickness 
 awaited Him. Some have thought that Jairus was among the number, 
 and that his presence had caused additional interest. But this is op- 
 posed to Matt. 9: 18. 
 
 Ver. 41. And behold. See above. The place was the house of 
 Levi (Matthew); comp. Matt. 9: 18.— A man named Jairus. 
 The name is pronounced Ja-i'rus. — A ruler of the synagogue. 
 Matthew: ' a ruler,' without mentioning the name.— He fell down 
 at Jesus' feet. Matthew: ' Avorshipped Him,' which amounts to 
 the same as the statements of Mark and Luke. 
 
 Ver. 42. For he had an only daughter. That she was the 
 * only ' one is peculiar to Luke's account, as is also the statement in 
 the third person. Matthew and Mark give ihe words of the ruler. 
 All these variations show independence. — About twelve years of 
 age. Mentioned later by Matthew and Mark. — She lay a dying. 
 Thia form is also peculiar to Luke.— The multitudes thronged 
 him. The presence of many at the house of Levi is indicated in the 
 narratives, and the coming of Ja'irus would doubtless attract many 
 more. As they went, there would, of course, be much excitement, in 
 view of the extremity of the danger. 
 
132 LUKE Vni. [8 ! 43-45. 
 
 43 And a woman having an issue of blood twelve 
 years, which x had spent all her living upon physi- 
 
 44 cians, and could not be healed of any, came behind 
 him, and touched the border of his garment : and im- 
 
 45 mediately the issue of her blood stanched. And Jesus 
 said, Who is it that touched me ? And when all de- 
 nied, Peter said, 2 and they that were with him, Master, 
 
 1 Some ancient authorities omit had spent all her living upon physicians, and. 
 
 2 fcome ancient authorities omit and they that were with him. 
 
 Vers. 43-48. The Healing of the Woman with an Issue of Blood. 
 
 Ver. 43. Having an issue of blood. She was therefore cere- 
 monially unclean (Lev. 15: 25; Deut. 24: 1). — Twelve years. 
 The time is mentioned in all three accounts, and shows how hopeless 
 her case seemed. There is a significance in the fact that this was the 
 age of the ruler's daughter.— Who had spent all her living, etc. 
 Luke, himself a physician, thus puts the case. The clause is omitted 
 in the Vatican manuscript, and rejected hy Westcott and Hort. But 
 the authority against it is insufficient. 
 
 Ver. 44. Came behind, etc. It was not the lower hem of His 
 garment which she touched, since it would have been difficult to stoop 
 in such a crowd ; but one of the tassels of the outer robe. ' As this 
 robe, which was of a rectangular form, was worn like a woman's 
 shawl, two of the corners being allowed to hang down close together 
 on the back, w.e see the force of the expression came behind' (Godet). 
 Luke simply states how the cure was effected. Mark tells of her 
 thoughts. 'This is a most encouraging miracle for us to recollect, 
 when we are disposed to think despondingly of the ignorance or su- 
 perstition of much of the Christian world : that He who accepted this 
 woman for her faith, even in error and weakness, may also accept 
 them' (Alford). 
 
 Ver. 45. Who is it that touched me? Here again Mark's 
 account is fuller : ' And straightway Jesus, perceiving in Himself that 
 the power proceeding from Him had gone forth, turned Him about in 
 the crowd, and said, Who touched my garments?'— And when p11 
 denied. It is not certain that the woman did so; she may have 
 hidden herself in the crowd.— Pe^er, etc. Peculiar to Luke. The 
 question of our Lord w^s to draw out the woman's faith. Mark's 
 account implies that He knew who had done it.— The multitudes 
 press thee, etc. 'Press' and 'crush' are strong terms. Some find 
 here 'a solemn warning to all who crowd on Christ,' a rebuke to fami- 
 liarity in hymns, etc. Peter in those days might have rebuked the 
 crowd ; our Lord did not. The touch of faith and the accidental touch 
 differ : no virtue flows out in the case of the latter. The cure was not 
 magical. 
 
8 : 46-49.] LUKE VTTI. 133 
 
 46 the multitudes press thee and crush thee. But Jesus 
 said, Some one did touch me : for I perceived that 
 
 47 power had gone forth from me. And when the woman 
 saw that she was not hid, she came trembling, and 
 falling down before him declared in the presence of 
 all the people for what cause she touched him, and 
 
 48 how she was healed immediately.. And he said unto 
 her, Daughter, thy faith hath l made thee whole ; go 
 in peace. 
 
 49 While he yet spake, there cometh one from the ruler 
 
 1 Or, saved thee. 
 
 Ver. 46. Some one did touch me : for I perceived, etc. 
 
 Notice the correct reading, as proving our Lord's knowledge of all the 
 circumstances of the case. 
 
 Ver. 47. Was not hid. She felt that He knew of the cure He 
 had wrought. — 9he came trembling, etc. Her faith was strong, 
 but not unmixed with fear. She had doubtless been harshly treated 
 by her physicians, she had spent all, she had been unclean for twelve 
 years ; what wonder that she trembled now ! — In the presence of 
 all the people. Peculiar to Luke, and significant. She sought a 
 cure in secret, but is led to confess it openly. This our Lord desires 
 and deserves. A caution to those believers who do not confess Him 
 before men. Moreover, this had its purpose of blessing for the woman. 
 Thus she could learn the power of faith, a knowledge that would re- 
 move any superstitious thought still lingering in her mind. 
 
 Ver. 48. And he said unto her. 'Be of good comfort' (cheer) 
 is properly omitted ; it was probably inserted from Matthew. — Thy 
 faith hath made thee whole. The marginal rendering suggests 
 the fuller sense of the term used. Not the garment, nor yet the touch, 
 but the faith that led her to touch the garment. — Go in peace ; lit., 
 ' into peace,' as her abi ling condition. An apocryphal book identifies 
 this woman with Veronica, ' who, in the presence of Pilate, proclaimed 
 Jehus' innocence in a loud voice, and on the way to Golgotha wiped 
 His face with the handkerchief that is still preserved' (Van Ooster- 
 zee). But the superstition about Veronica's handkerchief finds here 
 its fullest, yet kindest, rebuke. The faith that healed and the faith 
 that saves have the personal Redeemer as the true object. 
 
 Vers. 49-56. The Raising of the Daughter of Jairus. 
 
 Ver. 49. "While he yet spake. So Mark. — There cometh 
 one. Mark is less definite. — From the ruler of the synagogue's 
 house. This awkward rendering has been retained, probably, to 
 indicate that the original phrase is like our colloquial one: ' from A's.' 
 — Thy daughter is dead : trouble not the Master. The case 
 seems now beyond His power to help. 
 
134 LUKE VIII. [8: 50-55. 
 
 of the synagogue's house, saying, Thy daughter is dead; 
 
 50 trouble not the l Master. But Jesus hearing it, an- 
 swered him, Fear riot : only believe, and she shall be 
 
 51 2 made whole. And when he came to the house, he 
 suffered not any man to enter in with him, save Peter, 
 and John, and James, and the father of the maiden 
 
 52 and her mother. And all were weeping, and bewailing 
 her : but he said, Weep not ; for she is not dead, but 
 
 53 sleepeth. And they laughed him to scorn, knowing 
 
 54 that she was dead. But he, taking her by the hand, 
 
 55 called, saying, Maiden, arise. And her spirit returned, 
 and she rose up immediately: and he commanded that 
 
 1 Or, Teacher. 2 Or, saved. 
 
 Ver. 50. Hearing it. See Mark 5 : 36 : ' not heeding,' or, ' over- 
 hearing.' — Fear not: only believe. So Mark. — Made whole 
 (lit., '^aved'). Peculiar to Luke. The promise asked large faith 
 from the father; but the miracle just wrought doubtless quickened 
 Jai'rus' confidence. 
 
 Ver. 51. And when he came to the house. Mark is fuller 
 here. The separation of the three disciples from the crowd seems to 
 have taken place just before reaching the house. The rest of this 
 verse points to what took place within (comp. Mark 5: 40). Since 
 the 'mother' could not have been in the crowd outside. — Not any 
 man to enter in with him, where the damsel was. He was already 
 in the house. He had already stopped the crowd outside (Mark 5: 
 37) ; but meeting another within (as described in vers. 52, 53), those 
 who could enter the chamber of death are singled out. 
 
 Ver. 52. And all were weeping, and bewailing her. Not 
 simply the household, but the ' flute-players,' the professional mourn- 
 ers (Matt. 9: 23), were engaged in making this 'tumult' (Matthew, 
 Mark).— She is not dead, lit., 'did not die,' but sleepeth By 
 these words, ' Jesus means that, in the order of things over which He 
 presides, death is death no longer, but assumes the character of a 
 temporary slumber; .John 11 : 11, explained by ver. 14' (Godet). 
 
 Ver. 53. And they laughed him to scorn. So all three ac- 
 counts, attesting the reality of her death. 
 
 Ver. 54. ' He put them all out' is to be omitted. Luke has already 
 told of the separation within the house ; while Mark, who had told 
 how the crowd outside was prevented from entering, properly adds 
 this (Mark 5: 40). — Taking her by the hand. An essential fact, 
 stated by all three Evangelists.- Maiden, arise. Compare the Ara- 
 maic words cited by Mark (5: 41). 
 
 Ver. 55. Her spirit returned. She was restored to life. The 
 
8: 56.-9: 1.] LUKE IX. 135 
 
 56 something be given her to eat. And her parents were 
 amazed : but he charged them to tell no man what 
 had been done. 
 
 Chapter 9: 1-6. 
 
 TJie Sending out of the Twelve. 
 
 9 : l And he called the twelve together, and gave them 
 power and authority over all l devils, and to cure dis- 
 
 1 Gr. demons. 
 
 various accounts leave no reasonable doubt that this is the meaning. 
 The witnesses show great variety in detail ; but the agreement in the 
 main facts is nowhere more evident. The Evangelists believed, and 
 sought to make others believe, that Jesus restored this child to life. — 
 That something be given her to eat. ' Here also there appears 
 in the miracle of the Saviour a trait of benevolence and provident care 
 which forgets nothing, for which nothing is too. trivial. Thus does 
 He elsewhere take care that the broken pieces should be gathered ; 
 that Lazarus should be freed from the grave-clothes — at once a proof 
 of the truth of the account, and of the completeness of the miracle ' 
 (Van Oosterzee). 
 
 Ver. 50. But he charged them to tell no man -what had 
 been done. To avoid unnecessary excitement, to prevent false 
 Messianic hopes, this injunction was given. It agrees with the pri- 
 vacy enforced before working the miracle. The three Apostles were 
 witnesses who should in due time announce and attest the power of 
 Jesus. Doubtless the ruler and his family needed to be kept quiet. 
 The news would spread rapidly enough (comp. Matt. 9: 26); their 
 duty was to believe and obey, even when silence was commanded. 
 
 The Sending out of the Twelve, vers. 1-6. 
 
 Parallel passages : Matt. 10 ; 5-15; Mark 6 : 7-13. The latter passage agrees almost 
 exactly with Luke's account ; Matthew (10: 16-42) adds a part of the discourse not 
 given by the other two. From Matthew we learn that the miracle narrated in the 
 last paragraph was followed immediately by others (Matt. 9: 27-34). From Mark 
 (<V 1-6) we infer that our Lord then visited Nazareth and was again rejected (Matthew 
 places this out of its order; 13 : 54-58). Then began the third circuit through Galilee 
 (Matt 9: 35; Mark G: G), during which the Twelve were sent forth. They had been 
 chosen some time before ; see chap. 6 : 13-16. 
 
 Ver. 1. The twelve. This brief form is several times used by 
 Luke. Here none of the best manuscripts read ' disciples,' although 
 Aleph and others substitute 'apostles.' The reading followed in the 
 R. V. is abundantly attested. — Power and authority. As in chap. 
 
136 LUKE IX. [9: 2-G. 
 
 2 cases. And he sent them forth to preach the kingdom 
 
 6 of God, and to heal 1 the sick. And he said unto 
 
 them, Take nothing for your journey, neither staff, 
 
 nor wallet, nor bread, nor money; neither have two 
 
 4 coats. And into whatsoever house ye enter, there 
 
 5 abide, and thence depart. And as many as receive 
 you not, when ye depart from that city, shake off the 
 dust from your feet for a testimony against them. 
 
 6 And they departed, and went throughout the villages, 
 preaching the gospel, and healing everywhere. 
 
 1 Some ancient authorities omit the sick. 
 
 4: 36, the former is the exercise of power, the latter the authority on 
 which it is based. — To cure diseases. Peculiar in this form to Luke. 
 
 Ver. 2. To preach the kingdom of God. Matthew: 'Preach, 
 saying, The kingdom of heaven is at hand.' — To heal the sick. 
 Some good authorities omit ' the sick,' which Luke, as a physician, 
 might deem unnecessary. 
 
 Ver. 3. Take nothing for your journey. Make no prepara- 
 tion ; go as you are, and expect to be provided for on your way. 
 Comp. Matt. 10: 8-10. — Neither staff. Mark: ' save a staff only.' 
 Each would have a staff; they were not to provide one, 'Staves' 
 (A. V.) represents a reading corrected to correspond with Matt. 10: 
 10, and to avoid an apparent conflict with Mark 6 : 8. — Nor wal- 
 let. So all three accounts. ' Scrip ' (A. V.) is obsolete. — Nor 
 bread, nor money. The details differ in the accounts ; but the 
 thought is the same : go out without any thought or care, expecting 
 that everything needful will be provided for you. 
 
 Ver. 4. And into "whatsoever house, etc. The previous 
 inquiry, as to who was 'worthy' in each place (Matt. 10: 11), is not 
 mentioned here. — There abide, and thence depart. This in- 
 junction was to prevent a waste of time in merely social and ceremo- 
 nious visits. 
 
 Ver. 5. And as many as receive you not. In Mark the 
 reference is to a place which rejects them ; in Matthew to both places 
 and individuals in a place. Here also both may be meant.— Shake 
 off the dust, etc. A symbolical act, not uncommon among the Jews, 
 and signifying the end of all intercourse, and a disavoAval of any fur- 
 ther responsibility. — Against them. More definite than Mark 
 (' unto them '). 
 
 Ver. 6. And they departed, etc. Luke's account of the labors 
 of the Apostles presents nothing new, except the reference to their 
 visiting each village : throughout the villages, village by village. 
 Mark tells of the use of oil in healing the sick. Matthew says nothing 
 about their labors, but adds a long discourse. 
 
9: 7-10.] LUKE IX. 137 
 
 Chapter 9 : 7-0. 
 Tlic Alarm of Herod. 
 
 7 Xow Herod the tetrarch heard of all that was done : 
 and he was much perplexed, because that it was said 
 
 8 by some, that John was risen from the dead ; and by 
 some, that Elijah had appeared ; and by others, that 
 
 9 one of the old prophets was risen again. And Herod 
 said, John I beheaded : but who is this, about whom 
 I hear such things ? And he sought to see him. 
 
 Chapter 9: 10-17. 
 
 The Feeding of the Five Thousand. 
 
 10 And the apostles, when they were returned, declared 
 
 The Alarm of Herod, vers. 7-9. 
 
 Parallel passages : Matt. 14: 1-12; Mark 6: 14-29. The other two Evangelists give 
 in this connection the particulars of the death of John the Baptist ; Luke, who has 
 given so full an account of his birth, only alludes to it. 
 
 Ver. 7. Herod the tetrarch. So Matthew, who gives this title 
 in one instance only. Comp. chap. 3: 1. — Heard of all that was 
 done. 'By Him' is a proper explanation, but not in the original. 
 Herod heard of the miracles wrought by the Twelve, but thus ' His 
 name was spread abroad' (Mark). — Because that it was said by 
 some. The difference of opinion only served to increase the per- 
 plexity of his bad conscience. — That Jobn was risen from the 
 dead. As already intimated, Luke does not tell of the death of John, 
 but assumes as well known the fact that Herod had put him to death. 
 Notice, however, ver. 9. 
 
 Ver. 8. That Elijah had appeared. Not, 'had risen,' for Eli- 
 jah bad not died. — By others, that one of the old prophets 
 was risen again. Comp. Mark: 'And others said, It is a prophet, 
 even as one of the prophets.' 
 
 Ver. 9. And Herod said, John I beheaded, etc. '1' is 
 emphatic, indicating terror of conscience at the past act. — Who is 
 this, about whom I hear such things? 'In Luke it is the 
 expression of uneasy uncertainty ; in Matthew and Mark the fixed 
 idea of an awakened conscience, that comes into view' (Van Ooster- 
 zee). — And he sought to see him. Peculiar to Luke; comp. 
 chap. 23 : 8. 
 
 The Feeding of the Five Thousand, vers. 10-17. 
 Parallel passages: Matt. 14: 13-21; Mark 6: 30-44; John G: 1-13. The importance 
 
138 LUKE IX. [9: 10, 11. 
 
 unto him what things they had done. And he took 
 them, and withdrew apart to a city called Bethsaida. 
 11 But the multitudes perceiving it followed him : and 
 he welcomed them, and spake to them of the king- 
 dom of God, and them that had need of healing he 
 
 of this miracle is evident not only from its character, but from the fact that it is the 
 only one recorded by all four Evangelists. The definite statement of John (0 : 4 fixes 
 the time. It was the turn ng point in our Lord's public ministry. During the year 
 which followed opposition increased, yet the event which opened the year of conflict 
 was the token of great popularity. It was at the same time the sign of our Lord's 
 sufficiency to meet the deepest hunger of the souls of all men. Those who have been 
 fed with this living Bread feel little difficulty in accepting the narrative as true in its 
 details. No rationalistic theory explains it The history of Christ's people makes it 
 the most probable of all the miracles, even though it is recognized as the most incom- 
 prehensible. 
 
 Ver. 10. And the apostles, etc. Mark also uses the term 
 'apostles' in this connection (but not afterwards), probably in view 
 of their having been sent out just before. Luke calls them ' apostles' 
 several times ; Matthew gives the title only in connection with the 
 list of names. John never uses the term. — -Declared unto him, 
 etc. Some place and time of rejoining Him had doubtless been agreed 
 upon. — Withdrew apart; not, 'privately,' but with the disciples 
 alone; comp. Mark 6: 31. The motive of this withdrawal was a de- 
 sire to give rest to the Twelve, although Herod's perplexity (ver. 7) 
 would make it prudent to avoid more crowded localities. — To a city 
 Called Bethsaida. Peculiar to Luke. The words translated: 'a 
 desert place belonging to,' are not genuine, and were probably in- 
 serted to make the various accounts correspond. There need be no 
 difficulty here. The Bethsaida spoken of was Bethsaida Julias, on 
 the eastern side of the lake. The other Evangelists expressly state, 
 that our Lord and His disciples went 'in a boat' thither; Luke omits 
 all reference to this. As the Twelve had been preaching in Galilee, 
 Eastern Bethsaida would be across the lake, and so situated, that the 
 easiest way thither would be by sea, and yet that the multitudes could 
 go on foot (Matthew, Mark) round the head of the lake. (It is doubt- 
 ful whether there was another Bethsaida.) Comp Mark 6: 45. 
 
 Ver. 11. But the multitudes perceiving it followed him. 
 Mark is more graphic. — He welcomed them ; as they had ' wel- 
 comed Him' (chap. 8: 40) on the other side of the lake. He seems 
 to have come forth from retirement (Mark) on the high ground whence 
 He had seen the crowds coming to Him (John). Whether the needed 
 rest had been obtained or not, He both taught and healed them. It 
 was for this that He welcomed them: ' He had compassion on them, 
 because they were as sheep not having a shepherd' (Mark). 
 
9: 12-16.] LUKE IX. 139 
 
 12 healed. And the day began to wear away ; and the 
 twelve came, and said unto him, Send the multitude 
 away, that they may go into the villages and country 
 round about, and lodge, and get victuals : * for we 
 
 13 are here in a desert place. But he said unto them, 
 Give ye them to eat. And they said, We have no 
 more than five loaves and two fishes; except we should 
 
 14 go and buy food for all this people. For they were 
 about five thousand men. And he said unto his dis- 
 ples, Make them *sit down in companies, about fifty 
 
 15 each. And they did so, and made them all 'sit down. 
 
 16 And he took the five loaves and the two fishes, and 
 looking up to heaven, he blessed them, and brake ; 
 and gave to the disciples to set before the multitude. 
 
 * Instead of victuals, read provisions. — Amer. Com. 
 1 Gr. recline. 
 
 Ver. 12. And the day began to wear away. Some such 
 mark of time occurs in all the accounts, except that of John. — And 
 the twelve came, and said. John's account shows that our 
 Lord had purposed to work this miracle, and gives more details of the 
 conversation with the disciples, Philip and Andrew being named. — 
 Send the multitude away, etc. The accounts of Matthew, Mark 
 and Luke here present great variety and yet remarkable agreement. 
 They can scarcely have been taken from some common written source, 
 still less likely is it that any one of them was taken from the other. 
 The word rendered victuals is peculiar to Luke, and the American 
 Company render it provisions. — Here in a desert place, i. e., 
 where there are no inhabitants, but 'much grass' (John 6: 10). 
 
 Ver. 13. Give ye them bread. ' Ye ' is emphatic ; a point of 
 great significance. — No more than five loaves and two fishes; 
 and these obtained from a lad who was there. — Buy food for all 
 this people. Mark and John mention 'two hundred pennyworth.' 
 
 Ver. 14. For there were about five thousand men. Luke 
 give the number, to show the impossibility of feeding them by natural 
 means ; John, in connection with their reclining on the grass ; Mat- 
 thew and Mark, to show the greatness of the miracle. Such variations 
 are a strong proof of truthfulness. — Make them sit down in 
 companies, about fifty each. Mark is still more exact. Order- 
 linesa is the chief point ; not a running after the loaves and fishes. 
 
 Ver. 15. And they did so. After the teaching and healing, 
 there would be little difficulty in securing the obedience of the multi- 
 tudes. 
 
 Ver. 16. And he took the five loaves, etc. Each of the acts 
 
140 LUKE IX. [9: 17, 18. 
 
 17 And they did eat, and were all filled : and there was 
 taken up that which remained over to them of broken 
 pieces, twelve baskets. 
 
 Chapter 9: 18-27. 
 The Confession of Peter. 
 
 18 And it came to pass, as he was praying alone,* the 
 disciples were with him : and he asked them, saying, 
 
 * Instead of alone read apart. — Am. Corn. 
 
 here mentioned occurs in the institution of the Lord's Supper, to 
 •which this miracle points. The three most significant acts, according 
 to the Greek construction, are the blessing (giving thanks, John), the 
 breaking, and the giving. The tense is different in the last verb, 
 indicating a continuous giving. Our Lord continued to give so long 
 as the Twelve came to obtain supply for the multitude. It was not 
 until they had been trained for some time, and sent forth to preach, 
 that the privilege of thus ministering was accorded to them. 
 
 Ver. 17. Were all filled. The full supply is emphasized by all 
 the Evangelists, all of whom, in varied phrase, state the fact that there 
 remained and were gathered of broken pieces, twelve baskets. 
 The R. V. avoids the use of the word 'fragments:' the pieces were 
 such as came from the disciples' hands, not the waste and crumbs. 
 These ' broken pieces ' were doubtless for future use ; comp. John 6 : 
 12. It is significant that Luke, who says nothing of the second feed- 
 ing of the four thousand, uses the word for • baskets,' which all three 
 Evangelists employ in telling of this miracle, and not the one which 
 Matthew and Mark each uses twice in speaking of the other miracle. 
 This is the more remarkable, as we have four accounts of the one 
 miracle, two of the other, and two allusions to both. In all, this dis- 
 tinction is preserved. This miracle, so profound in its meaning, the 
 only one mentioned by all the Evangelists, is the rock on which all 
 destructive criticism makes shipwreck. Where God would give bread, 
 such critics find a stone, a stone of stumbling. — Luke does not men- 
 tion the walking on the sea ; see next paragraph. 
 
 The Confession of Peter, vers. 18-27. 
 
 Parallel passages: Matt. 16: 13-28; Mark 8: 27-38. Luke is much briefer than 
 Matthew and Mark. He omits the promise to Peter (with Mark), and also the rebuke 
 of Peter, which Mark retains, and gives no hint as to the locality. 
 
 Chronology. The events intervening between the feeding of the five thousand 
 and the confession of Peter were numerous and important. The other three Evangel- 
 ists all tell of Christ's walking on the sea during the night after the first miracle of 
 the loaves. Arriving at Capernaum, He delivered a discourse there (John G : 22-71), 
 
9: 19, 20.] LUKE IX. 141 
 
 19 Who do the multitudes say that I am ? And they 
 answering said, John the Baptist ; but others say, 
 Elijah ; and others, that one of the old prophets is 
 
 20 risen again. And he said unto them, But who say 
 ve that I am ? And Peter answering said, The Christ 
 
 The Passover (one year before His death) was at hand (John 6: 4). This year was 
 virtually one ot persecution. The efifeit was to lead our Lord into retirement, and to 
 bring out plainer declarations to the disciples. Matthew (chaps. 15, 16) and Mark 
 (chaps. 7, 8) tell how he passed into the coasts of Tyre and Sidon, returning to Decapo- 
 lis. feeding the four thousand there, sailing to Magadan, where new opposition encoun- 
 tered Him, then re-crossing the lake, when an opportunity was afforded Him of warn- 
 ing His disciples against the leaven of the Pharisees and Sadducees, journeying from 
 Bethsaida Julias, near which they had landed, to the region of Cassarea Philippi, 
 where the confession of Peter was made. All these intervening events are passed over 
 by Luke. But unless we know of the previous and growing hostility narrated by the 
 other Evangelists, the nrediction of ver. 22 seems abrupt, and ver. 21 inexplicable. 
 Thus the Gospels supplement each other, but with no evidence of such a purpose on 
 the part of the Evangelists. This particular gap in the narrative 'supplies a strong 
 argument against the theory that St. Luke was guided throughout by one fixed pur- 
 pose, that of giving prominence to all acts and sayings which concerned the Gentiles. 
 The missing portion expressly describes the proceedings of our Lord in heathen and 
 semi heathen districts, Phoenicia, North Galilee and Lecapolis, and would have been 
 especially interesting and important to the Evangelist, assuming his views to be such 
 as are attributed to him by a certain school of critics ' (Bible Commentary). 
 
 Ver. 18. As he was praying alone, or, ' apart.' Peculiar to 
 Luke. The prayer was a preparation for the revelation. The disci- 
 ples joined Him, and 'in the way' (Mark) the conversation took place. 
 — Who do the multitudes say that I am? Matthew: 'that 
 the Son of man is ?' 
 
 Ver. 19. John the Baptist — Elijah — one of the old pro- 
 phets. Comp. vers. 7, 8. ' The question addressed to the disciples 
 is designed, first of all, to make them distinctly conscious of the wide 
 difference between the popular opinion and the conviction at which 
 they have themselves arrived ; next, to serve as a starting point for 
 the first communication which Jesus is about to make respecting the 
 manner in which the work of the Christ is to be accomplished ' 
 (Godet). 
 
 Ver. 20. But who say ye that I am ? ' Ye ' is emphatic ; 
 personal confession is called for. Peter is the spokesman for the 
 others, when he says : The Christ of God. Comp. the fuller state- 
 ment in Matt. 16 : 16, showing that the confession of the Person of 
 Christ is the result of a revelation from God. How His Messianic 
 work was to be accomplished is next revealed to the disciples by our 
 Lord Himself. 
 
142 LUKE IX. [9: 21-24. 
 
 21 of God. But lie charged them, and commanded them 
 
 22 to tell this to no man ; saying, The Son of man must 
 suffer many things, and be rejected of the elders and 
 chief priests and scribes, and be killed, and the third 
 
 23 day be raised up. And he said unto all, If any man 
 would come after me, let him deny himself, and take 
 
 24 up his cross daily, and follow me. For whosoever 
 would save his Mife* shall lose it; but whosoever 
 shall lose his l life * for my sake, the same shall save it. 
 
 l Or, soul. * Strike out the margin. — Am. Com. 
 
 Ver. 21. But he charged them, etc. They were to keep silent, 
 because of the rejection which was to take place. They themselves 
 were not yet fitted to announce the Messiahship of Jesus. Comp. the 
 rebuke of Peter (Matthew, Mark). But as the tide of popularity had 
 turned, the confession at this time implied a high degree of loyalty 
 and faith. 
 
 Ver. 22. The Son of man must suffer many things. Comp. 
 chap. 24 : 20. The ' many things ' doubtless include all that was 
 thenceforward endured under the shadow of the cross, as well as the 
 more pronounced sorrows of the closing scenes of our Lord's life. — 
 And be rejected of the elders, etc. All three classes of the 
 Sanhedrin are mentioned, as in the other accounts. Accustomed as 
 we are to regard the Jewish rulers as hostile to Christ, we can scarcely 
 conceive how startling this announcement was to those who expected 
 the chosen people to accept the Messiah. — And be killed ; as pre- 
 dicted (Isa. 53: 4-10; Dan. 9: 26); comp. the phrase 'the Lamb of 
 God' (John 1: 29). — And the third day be raised up. The 
 first announcement of the resurrection, except that one which the dis- 
 ciples failed to understand during our Lord's life : ' Destroy this tem- 
 ple, and in three days I will raise it up ' (John 2 : 19). 
 
 Ver. 23. And he said unto all. Comp. Mark 8 • 34.— If any 
 man would come after me. A fresh challenge to those who 
 were then following Him. — Let him deny himself. No longer 
 have self as the supreme object ; relinquish whatever interferes with 
 the higher object that becomes supreme. — Take up his cross. The 
 person to be crucified usually bore the cross. Those who become 
 Christ's disciples must be ready to endure for His sake, even unto 
 death. No special form of endurance is referred to, and whatever 
 tests of endurance are needed, the Master gives us in our lives. — 
 Follow me. This points to continued following ; in the path of 
 suffering, indeed, but in the way of holiness, and unto glory. 
 
 Ver. 24. Whosoever would save his life ; in the lower sense, 
 the outward, earthly life. A double sense of the word 'life' must be 
 accepted. — Shall lose it ; in the truer sense. The inward spiritual 
 
9: 25-27.] LUKE IX. 143 
 
 25 For what is a man profited, if he gain the whole world, 
 
 26 and lose or forfeit his own self? For whosoever shall 
 be ashamed of me and of my words, of him shall the 
 Son of man be ashamed, when he cometh in his own 
 glory, and the glory of the Father, and of the holy 
 
 27 an<rels. But I tell you of a truth, There be some of 
 them that stand here, which shall in no wise taste of 
 death, till they see the kingdom of God. 
 
 life, beginning here in faith, and to be perfected in faith, is lost, be- 
 cause the lower life is supreme. — For my sake. This shows how 
 the double meaning of the word ' life ' is to be distributed ; it has the 
 higher sense in the second part of each clause. Whosoever, making 
 Christ supreme in his heart, is willing to lose the lower life for His 
 sake, shall find the true life. The standard is not too high. 
 
 Ver. 25. For what is a man profited ; in view of the fact that 
 gaining the earthly life may be the loss of true life, as proven by ver. 
 20. — Lose or forfeit his own self. This shows what is meant by 
 the word ' life ' in ver. 24. In that verse and in the parallel passages 
 the American Company properly object to the marginal rendering 
 1 soul.' The gain of the world is only apparent ; nothing can make 
 amends for the real, irretrievable loss of spiritual and eternal life, 
 which is the loss of the real self. 
 
 Ver. 26. For whosoever shall be ashamed, etc. This would 
 manifest itself in a desire to save the lower life, or in an unwillingness 
 to subordinate it to Christ. — Shall the Son of man be ashamed, 
 ■when he cometh, etc. Luke's account is fullest in this clause. 
 Meyer: 'The glory is three-fold: (1) His own, which He has of and 
 for Himself as the exalted Messiah ; (2) the glory of God, which ac- 
 companies Him as coming down from God's throne; (3) the glory of 
 the angels, who surround Him with their brightness.' 
 
 Ver. 27. Some of them that stand here ; the Twelve and 
 othei*s also (ver. 23). — In no wise taste of death. The figure is 
 that of a bitter cup. — Till they see the kingdom of God. Mat- 
 thew and Mark are more full, and seem to distinguish the event here 
 referred to from the coming of the Son of man in His own glory (ver. 
 26). Whatever is here meant must have occurred before the death of 
 all present on that occasion. Hence we do not explain it as referring 
 to the Second Advent, nor to the Transfiguration (a temporary ap- 
 pearance,)but to the establishment of the new dispensation, the coming 
 of the kingdom of heaven. The more precise reference is probably to 
 the destruction of Jerusalem, which ended the external form of the 
 old dispensation. John survived this. The connection of thought 
 with the sufferings of our Lord at Jerusalem favors this view. The 
 Resurrection and the day of Pentecost were witnessed by all the dis- 
 
144 LUKE IX. [9 : 28, 29. 
 
 Chapter 9: 28-36. 
 The Transfiguration. 
 
 28 And it came to pass about eight days after these 
 sayings, he took with him Peter and John and James, 
 
 29 and went up into the mountain to pray. And as lie 
 was praying, the fashion of his countenance was al- 
 tered, and his raiment became white and dazzling. 
 
 ciples except Judas, and the point of the prediction is taken away by 
 referring it to either of them. Possibly no single event is meant, but 
 the gradual incoming of Christianity during the period before the de- 
 struction of Jerusalem. See on Mark 9 : 1. 
 
 The Transfiguration, vers. 28-36. 
 
 Parallel passages : Matt. 17 : 1-9 ; Mark 9 : 2-8. None of the accounts tells of any 
 occurrence between the last discourse and the Transfiguration. The primary purpose 
 of the Transfiguration was probably to give consolation to our Lord Himself at this 
 crisis in His earthly life, when the path of suffering opened so clearly before Him. 
 But. as the disciples were to follow Him, they too needed a supernatural testimony 
 and pledge of the glory which had been predicted in connection with the suffering. 
 According to tradition, 'the mountain' was Mount Tabor in Galilee. But it is far 
 more probable that it was Mount Hermon. The latter was near Csesarea Philippi ; it 
 was very ' high ' (Matthew, Mark), and being uninhabited, better fitted for so remark- 
 able an occurrence, the knowledge of which Mas to be kept concealed for a time (ver. 
 36). Mount Panium and other places have also been suggested. The time was pro- 
 bably at night, since the withdrawal to the mountain was also for prayer (ver 28), 
 and our Lord seems to have frequently spent the night in devotion. Moreover, the 
 disciples were heavy with sleep (ver. 32), and the descent took place the next day 
 (ver. 37). Such an appearance would be more striking at night ; and, if Mount Her- 
 mon was the scene, the snow would add additional lustre. 
 
 Ver. 28. About eight days: about a week, 'after six days' 
 (Matthew, Mark).— Peter and John and James. 'James' is 
 placed second in the other accounts. The four fishermen, called about 
 the same time, though previously acquainted with Jesus, were the 
 more intimate companions of our Lord. They are always named first 
 in the list of the apostles ; all four heard the discourse on the Mount 
 of Olives (chap. 21), and the three here mentioned were nearest to 
 our Lord in Gethsemanc (Matt. 26: 35). Peter was the leader; 
 John and James were probably relatives of Mary— at all events, the 
 latter was the first to suffer martyrdom, and the former long survived 
 all the rest. 
 
 Ver. 29. As he was praying. The prayer and the Transfigu- 
 ration are closely connected. But the latter was more than the glori- 
 
9 : 30-32.] LUKE IX. 145 
 
 30 And behold, there talked with him two men, whicii 
 
 31 were Moses and Elijah ; who appeared in glory, and 
 spake of his decease which he was about to acconi- 
 
 32 plish at Jerusalem. Now Peter and they that were 
 with him were heavy with sleep; but 2 when they 
 were fully awake, they saw his glory, and the two 
 
 1 OTj ikpurture. 2 Or, having remained awake. 
 
 ficl appearance of rapt devotion. — Waa altered. Luke does not use 
 the word translated • transfigured,' possibly because it would suggest 
 to his readers the fables about the metamorphoses of heathen deities. — 
 And his raiment became (better than 'was') white and daz- 
 zling. The plain statements of the Evangelists oppose all those views 
 which explain the occurrence as a mere vision of the three disciples. 
 There was a change in our Lord Himself, and to this were added ex- 
 terval phenomena worthy of the occasion. 'At His baptism Jesus 
 ha 1 a?3 the Son of man entered that new kingdom of God upon earth, 
 which He Himself had founded. But at the Transfiguration He had 
 reached the period of His history, when, having fully shown His active 
 obedience, He was to display chiefly His passive obedience. This may 
 be described as a season of rest in His half-accomplished victory ' 
 (Gerlach). 
 
 Ver. 30. And behold, there talked with him two men. 
 This seems to indicate that the persons were not recognized at first — 
 Moses and Elijah. ' Moses and Elijah were the two most zealous 
 and powerful servants of God under the Old Covenant. Moreover, 
 both of them had a privileged end. Elijah, by his ascension, was 
 preserved from the unclothing of death ; there was something equally 
 mysterious in the death and disappearance of Moses. Their appearing 
 upon the mountain is perhaps connected with the exceptional end of 
 their earthly life' (Godet). To deny the possibility of this appearance 
 is to deny the supernatural ; to deny its probability is to deny the 
 position of Jesus. 
 
 Ver. 31. Who appeared in glory. In the brightness which 
 surrounded our Lord, resembling the Shekinah of the Old Covenant — 
 And spake of his decease. Peculiar to Luke. It means His 
 death, although it probably includes the Resurrection and Ascension. 
 — Which he was about to accomplish at Jerusalem. Mat- 
 thew (16: 21) tells that 'Jerusalem' had already been pointed out to 
 the disciples as the place where He should suffer. The cross thus ap- 
 pears even on the Mount of Transfiguration, as necessary, as the way 
 to glory. No doubt these two persons, really present, were given 
 instruction in regard to the meaning of our Lord's work. Comp. 
 especially 1 Pet. 1 : 10-12. 
 
 Ver 32. Heavy with sleep. It was probably at night, and 
 their drowsiness was natural. — When they were fully awake, 
 10 
 
146 LUKE IX. [0 : 33, 34. 
 
 33 men that stood with him. And it came to pass, as 
 they were parting from him, Peter said unto Jesus, 
 Master, it is good for us to be here : and let us make 
 three 1 tabernacles; one for thee, and one for Moses, 
 and one for Elijah : not knowing what he said. 
 
 34 And while he said these things, there came a cloud, 
 and overshadowed them : and they feared as they 
 
 1 Or, booths. 
 
 or, as seems preferable, ' having remained awake.' sleeplessly watch- 
 ing. In either case, it is evident that this was not a vision of half- 
 sleeping men. 
 
 Ver. 33. As they were parting. This particular, peculiar to 
 Luke, explains the language of Peter. He wished to detain the two 
 representatives of the Old Covpnant. — Peter said unto Jesus, etc. 
 A comparison of the accounts indicates that the words of Peter were 
 prompted by a variety of motives : the glory was dazzling, and he 
 would retain it, though he scarcely knew what he was saying in his 
 fear and exaltation ; the privilege of such a sight he would longer 
 enjoy, and such choice companionship he was anxious to retain. The 
 mistake was, he wanted to enjoy the glory, and not go down to the 
 duties and dangers of his discipleship. Yet the conversation of Moses 
 and Elijah pointed to these trials, rather than to present enjoyment.— 
 Thiee tabernacles; or, 'booths.' 'It is one of those remarkable 
 coincidences of words which lead men on, in writing, to remembrances 
 connected with those words, that in 2 Pet. 1 : 14, 15, tabernacle and 
 decease have just been mentioned before the allusion to this event' 
 (Alford). Peter seems to have thought, if his thought took coherent 
 form, of a kingdom of enjoyment with these three great characters as 
 its King, lawgiver, and preacher. The supernatural appearance was 
 designed to remove from the minds of the disciples such erroneous 
 views of the kingdom of heaven ; yet Peter, even then and there, ex- 
 presses them. The statement: not knowing -what he said, 
 (literally, 'saith'). Even with the explanation, Peter's suggestion 
 was not well considered. Great privilege is sometimes, for our nar- 
 row souls, a kind of intoxication. 
 
 Ver. 34. There came a cloud. This was the last stage of the 
 manifestation. Matthew says that it was 'bright.' Such a cloud was 
 a visible sign of the presence of God ; a symbol of the glory of the 
 New Testament Church, and a type of that of the New Jerusalem. 
 • If we may so say, light is God's shade. He is invisible through ex- 
 cess of light; He dwells in a privacy of glorious light' (Wordsworth). 
 — And they («'. e., the disciples) feared as they (i. e., Moses, Eli- 
 jah, and our Lord) entered the cloud. The received text points 
 to different persons in the word ' they.' This reading is not so well 
 
9: 35-37.] LUKE IX. 147 
 
 35 entered into the eloud. And a voice came out of the 
 cloud, saying, This is l my Son, my chosen: hear ye 
 
 36 him. And when the voice 2 came, Jesus was found 
 alone. And they held their peace, and told no man 
 in those days any of the things which they had seen. 
 
 Chapter 9 : 37-45. 
 
 The Healing of the Demoniac Boy, and the Effect of the 
 
 Miracle. 
 
 37 And it came to pass, on the next day, when they 
 were come down from the mountain, a great multitude 
 
 1 Many ancient authorities read my beloved Son. See Matt. 17:5; Mark 9 ; 7. 
 
 2 Or, was pant. 
 
 supported as another which admits of a reference to the disciples. 
 Yet the early variation of reading shows how the passage was under- 
 stood. The fear was a growing one, beginning as they saw the com- 
 pany (Mark), increasing as that company entered the cloud (Luke), 
 culminating as the voice was heard (Matthew). 
 
 Ver. 35. And a voice, etc. The culmination of the manifesta- 
 tion, in the audible presence of Jehovah, coming from the visible 
 Shekinah, giving a solemn attestation to the Son of man. — My Son, 
 my chosen. Probably the words were not spoken in Greek, and the 
 actual word used might be translated into Greek by either of the 
 terms, 'beloved' or 'chosen.' The marginal reading is well supported, 
 but was probably occasioned by the parallel passages. — Hear ye him. 
 This command exalts the Son as Lawgiver and Prophet above Moses 
 and Elijah. 
 
 Ver. 36. And when the voice came Luke is quite brief 
 here, and omits the command to be silent, but suggests it by mention- 
 ing the result : they held their peace, etc. The gospel could be 
 fully proclaimed only after the resurrection ; and this scene might be 
 misused before that event. The same little company must fall asleep 
 in Gethsemane, before they were prepared to tell what they saw on the 
 Mount, where they remained awake. 
 
 The Healing of the Demoniac Boy, and the Effect of the Miracle, 
 
 vers. 37-45. 
 
 Parallel passages : Matt. 17 : 14-23 ; Mark : 14-32. Luke is briefest ; Mark, most 
 detailed. After privilege came conflict. Luke, however, omits all reference to the 
 dispute between the nine disciples and the Scribes. The symptoms in this case of pos- 
 session wen- those of epilepsy ' Wbat a contrast for Jesus between the hours of 
 divine peace which He had just spent in communion with heaven, and the spectacle 
 of the distress uf this father, and of the various passions which were raging round 
 him ' (Godet). 
 
148 LUKE IX. [9: 38-42. 
 
 38 met him. And behold, a man from the multitude 
 cried, saying, * Master, I beseech thee to look upon 
 
 39 my son ; for he is mine only child : and behold, a 
 spirit taketh him, and he suddenly crieth out; and it 
 2 teareth him that he foameth, and it hardly departeth 
 
 40 from him, bruising him sorely. And I besought thy 
 
 41 disciples to cast it out ; and they could not. And 
 Jesus answered and said, O faithless and perverse 
 generation, how long shall I be with you, and bear 
 
 42 with you ? bring hither thy son. And as he was yet 
 a coming, the 3 devil 4 dashed him down, and 5 tare 
 
 1 Or, Teacher. 2 Or, convulseih. 
 
 3 Gr. demon. 4 Or rent him. 5 Or, convulsed, 
 
 Ver. 37. On the next day. Peculiar to Luke. — A great mul- 
 titude met him. Cornp. Mark 9: 14, 15. 
 
 Ver. 38. A man from the multitude. Luke's phrase is pecu- 
 liar.— Master, I beseech thee to look upon my son. Each 
 Evangelist shows independence in giving the language of the distressed 
 father. — For he is mine only child. Peculiar to Luke. 
 
 Ver. 39. And behold, a spirit taketh him, and he sud- 
 denly crieth out, i. e., the child. The rapid change of subject, 
 first the spirit, then the child, then the spirit again, shows the inti- 
 mate connection of possessed and possessing.— Bruising him sorely. 
 So all the accounts substantially. 
 
 Ver. 40. And I besought thy disciples. The nine who re- 
 mained below. ' Mistrust had been sown, discord awakened, perhaps 
 already scoffing speeches thrown out ; it was high time that the 
 Saviour should intervene, when it appeared in so striking a manner 
 that His disciple ■< even yet were very little suited to work independ- 
 ently even for so short a time' (Van Oosterzee). 
 
 Ver. 41. O faithless and perverse generation. 'Faithless' 
 is equivalent to ' unbelieving.' The accounts agree closely in the 
 report of our Lord's rebuke, which must have made a profound im- 
 pression. It was addressed to all who were present, since all, though 
 in different degrees, deserved the language. Indeed it was an apt 
 characterization of the entire Jewish people at that time. — How long, 
 etc. The language, not of an unholy impatience, but of the holy op- 
 position to such unbelief. The feeling was doubtless the more intense 
 after the communion with the Father on the mount. 
 
 Ver. 42. And as he was yet a coming, etc. As already 
 intimated, the symptoms are those of epilepsy. — But Jesus rebuked 
 the unclean spirit. At this point Mark (9: 21-27), inserts many 
 details, some of a graphic and touching character. It is difficult to 
 
9: 43-45.] LUKE IX. 149 
 
 him grievously. But Jesus rebuked the unclean spirit, 
 and healed the boy, and gave him back to his father. 
 
 43 And they were all astonished at the majesty of God. 
 
 But while all were marvelling at all the things 
 
 44 which he did, he said unto his disciples, Let these 
 words sink into your ears : for the Son of man shall 
 
 45 be delivered up into the hands of men. But they 
 understood not this saying, and it was concealed from 
 them, that they should not perceive it : and they were 
 afraid to ask him about this saying. 
 
 believe that Luke would have omitted these, had he been in possession 
 of the Gospel of Mark. 
 
 Ver. 43. The division of the verses is unfortunate ; the first clause 
 of this verse should be joined with ver. 42; see the paragraph in the 
 R. V. — And they were all astonished. The multitude in con- 
 trast with the disciples. — At the majesty of God, as displayed in 
 this miracle — But while all were marvelling. Quite indefinite. 
 The conversation took place on the private journey to Capernaum, as 
 we learn from the other accounts. 
 
 Yer. 44. Let these words, etc. The original gives an emphasis 
 brought out by rendering as follows: 'As for you, let,' etc. The 
 disciples are meant. From Mark 9 : 31 we infer, that, during the 
 journey, our Lord gave repeated and extended intimations of His 
 death, to prepare His disciples Tor the journey towards Jerusalem. 
 'These words' refers to these intimations. — For the Son of man 
 shall be, ' is about to be,' etc. They should take heed, because the 
 time of fulfilment was approaching. Others refer these words to the 
 eulogies of the people (ver. 43). ' The disciples are to bear in memory 
 these admiring speeches on account of the contrast in which His own 
 fate would now appear with the same. These are therefore to build 
 no hopes upon them.' Meyer. But the very next paragraph shows 
 that they already overestimated worldly applause, and the contrast is 
 far from being obvious. 
 
 Ver. 45. It was hid from them, that they should not 
 perceive it. Peculiar to Luke. The meaning is plain. They were 
 not permitted to understand the whole meaning. Only those Avho fail 
 to notice the necessity for careful training in the case of the disciples, 
 will doubt the gracious character of this method of concealing in order 
 to reveal. — And they were afraid to ask him about this 
 saying. Their state of mind, at this time, was not praiseworthy, 
 as appears from the paragraphs which follow, in all three accounts. 
 They feared to ask, doubtless in part, because they were unwilling to 
 know how much this prediction meant. 
 
150 LUKE IX. [9: 46^8. 
 
 Chapter 9 : 46-50. 
 
 The Disciples Rebuked for their Emulation and Exclu- 
 
 siveness. 
 
 46 And there arose a reasoning among them, which of 
 
 47 them should be greatest.* But when Jesus saw the 
 reasoning of their heart, he took a little child, and set 
 
 48 him by his side, and said unto them, Whosoever shall 
 receive this little child in my name receiveth me : 
 and whosoever shall receive me receiveth him that 
 sent me : for he that is 3 least among you all, the same 
 is great. 
 
 l Or, greater. * For should be greatest read was the greatest. — Am. Com. 
 
 3 Or, lesser. 
 
 The Disciples Rebuked for their Emulation and Exclusiveness, vers. 46-50. 
 
 Parallel passages : Matt. 18 : 1-5 ; Mark 9 : 33-49. Luke's account is very brief. 
 In Matthew we find a long discourse connected with this incident, portions of which 
 are given by Mark in connection with the occurrence mentioned here in vers 49, 50. 
 The disciples are represented, in all the accounts, as lacking in humility, and the dis- 
 pute among them seems to have been a serious one. The place was Capernaum, where 
 the temple tax had been demanded of our Lord (Matthew). 
 
 Ver. 46. There arose a reasoning among them. ' In the 
 
 way ' (Mark), probably on the journey from Hermon to Capernaum.— 
 Which should be greatest; lit., 'greater.' (The rendering of the 
 Amer. Revisers : ' was the greatest,' is less literal in form, but seems 
 to present the sense more correctly.) In the Messianic kingdom 
 (Matthew). The privileges accorded to the three disciples on the 
 mount, and the inability of the others to cure the lunatic boy, pro- 
 bably occasioned the discussion. 
 
 Ver. 47. But when Jesus saw, etc. This dispute was not an 
 open one in His presence, but perceived by Him and brought to judg- 
 ment. Luke notes the perception of their thought ; Mark, the way in 
 which the matter was brought up by our Lord ; Matthew, their sub- 
 mission of the question to His decision.— A little child. This was 
 'in the house,' and the child may have been the son of one of the 
 Apostles; tradition says it was Ignatius of Antioch.— And set him 
 by his side ; as if to show how closely He identified Himself with 
 children. 
 
 Ver. 48. Shall receive this little child in my name, etc. 
 The child in its weakness and humility represents the humble and 
 dependent, as well as those young in years (Matt. 18 . 3, 4), but these 
 
9 : 49, 50.] LUKE IX. 151 
 
 49 And John answered and said, Master, we saw one 
 casting out devils in thy name; and we forbade him, 
 
 50 because he followcth not with us. But Jesus said 
 unto him, Forbid him not : for he that is not against 
 you is for you. 
 
 1 Gr. demons. 
 
 when received in Christ's name represent Christ Himself — Receiveth 
 him that sent me. He who identifies Himself with children also 
 identifies Himself with God. Only the mystery of Christ's Passion can 
 explain that parodox. — For he that is least, etc. To humbly take 
 the lowest place is to be really great. This is the law of Christ's 
 kingdom, constantly repeated, and finding its ground in our Lord's 
 own life and work. Comp. chap. 22 : 26. 
 
 Ver. 49. And John answered. This suggests that the case in 
 question was related in principle to the previous one. The same 
 jealousy and rivalry would lead them to forbid this man, and John 
 was open to such feelings (comp. ver 54). — Casting out devils 
 in th7 name. That he succeeded is implied. — We forbade him. 
 The oldest authorities give, both here and in Mark, the form : ' were 
 forbidding.' This suggests more fully the question : ' Were we right 
 in doing this?' — Because he folio weth not with us. It was the 
 authority of the Twelve, not of the Master, that was involved. 
 
 Ver. 50. He that is not against you is for you. This 
 reading is to be accepted, and it presents substantially the same 
 thought as that of the A. V. (and of Mark 9 : 40). The disciples 
 ('you ') represent Christ and His people ('us'). In the aphorism in 
 chap. 11 : 23 : ' He that is not with me is against me,' the personal 
 relation to Christ is involved. Tbis passage ' would apply to brethren 
 who, while separated from us ecclesiastically, are fighting with us for 
 the cause of Christ; whilst the latter would apply to men who, 
 although belonging to the same religious society as ourselves, are sap- 
 ping the foundations of the gospel. We should have the sense to 
 regard the first as allies, although found in a different camp ; the 
 others as enemies, although found in our camp' (Godet). 
 
 Chapter 9: 51—18: 14. 
 
 This division of the Gospel of Luke, embracing nearly one-third of the whole, con- 
 tains for the most part matter peculiar to this Evangelist. A number of the incidents 
 probably belong to an earlier period of the history. A few of these are mentioned by 
 Matthew and Mark, though the greater number even of these are peculiar to this 
 account. But the larger portion of this division belongs to that part of our Lord's life 
 passed over in silence by Matthew and Mark. John indeed tells us of much that occurred 
 during this period; but he does not give a parallel account. Many theories have been 
 suggested ; our view is as follows : This division treats in the main of that part of the 
 
152 LUKE IX. [9: 51. 
 
 Chapter 9 : 51-56. 
 
 The Rejection at a Samaritan Village. 
 
 61 And it came to pass, when the days 1 were well-nigh 
 come that he should be received up, he stedfastly set 
 
 1 Gr. were beiyig fulfilled. 
 
 life of our Lord on earth, between the close of His ministry in Galilee and the last 
 journey from Peraea (beyond Jordan) to Jerusalem, covering a period of nearly six 
 months The reasons for this opinion are: that chap. 9: 51 can only refer to the 
 final departure from Galilee (Matt 19: 1; Mark 10: 1), and this departure seems to 
 have been shortly before the sudden appearance of our Lora" in Jerusalem at the Feast 
 of Tabernacles (John 7 : 14) ; it is indeed possible that our Lord returned to Galilee 
 after this visit ; but of this there is no positive evidence. On the other hand, the 
 blessing of the little children (chap. 18 : 15), where the parallel with Matthew and 
 Mark is renewed, undoubtedly took place just before the last solemn journey from 
 Peraea to Jerusalem and to death. From John's account we learn that during this 
 period our Lord appeared again in Jerusalem, In fact, that Gospel alone tells us of 
 His jonrneyings to avoid the hostility of the Jews. Neither Matthew nor Mark im- 
 plies that the journey from Galilee to Jerusalem, alluded to in chap. 9: 51, was a 
 direct one, while both state that such a journey was undertaken about this time. 
 
 All who love the lessons of our Lord should rejoice that we have in this Gospel so 
 much that is not only peculiar, but important. The parables of this division are 
 especially interesting, because uttered at a time when both the hostility of the Jews 
 and the training of the disciples called for truth more distinctively Christian. As in 
 one sense the journey to death begins with this division, so do we here approach more 
 closely the central truths of the gospel which centres in that death. The special 
 questions of chronology will be discussed under the separate paragraphs ; but certainty 
 on these points is impossible. 
 
 The Refection at a Samaritan Village, vers. 51-56. 
 
 The journey to Jerusalem spoken of in ver. 51 was probably that to the Feast of 
 Tabernacles ; but in a wider sense, it was the final departure from Galilee to death at 
 Jerusalem, since from this time on our Lord was rejected and persecuted openly by 
 the Jews. The direct route was through Samaria, and on the way this incident oc- 
 curred. Some indeed suppose that our Lord did not after this rebuff actually pass 
 through Samaria, but skirted the borders between it and Perrea ; of this, however, 
 there is no positive evidence. The incident is peculiar to Luke's account. 
 
 Ver. 51. When the days were well-nigh come. As the 
 
 margin indicates, this is a parapln-ase for ' were being fulfilled.' 
 When the time was near, when the days of the final period were come, 
 not when the time itself had come. — That he should be received 
 up, i. e., into heaven. The clause cannot mean that the days of His 
 favorable reception in Galilee were at an end. The apparent difficulty, 
 that His Ascension did not take place until months afterwards, is met 
 
9: 52-54.] LUKE IX. 153 
 
 52 his face to go to Jerusalem, and sent messengers be- 
 fore his face: and they went, and entered into a vil- 
 lage of the Samaritans, to make ready for him. 
 
 53 And they did not receive him, because his face was 
 
 54 as though he were going to Jerusalem. And when his 
 disciples James and John saw this, they said, Lord, 
 wilt thou that we bid fire to come down from heaven, 
 
 at once by considering that the Evangelist does not imply an imme- 
 diate ascension, but rather regards the history from this point as a 
 journey to death and subsequent glorification. — He stedfastly set 
 his face. He not only had, but showed the fixed purpose, to go to 
 Jerusalem. He saw what was before Him there, and went forward 
 to meet it. 
 
 Ver. 52. Messengers. Supposed, but without reason, to have 
 been the two sons of Zebedee. — Samaritans. ' It is remarkable that 
 the woi-ds "Samaria" and "Samaritan" do not occur at all in St. 
 Mark, and in St. Matthew in one passage only (Matt. 10: 5), and 
 then in the command given to the Twelve, that they were not to enter 
 into any city of the Samaritans. St. Luke, on the other hand, seems 
 to have carried his inquiries into that country, and to have treasured 
 up whatever he could find of our Lord's acts and words in relation to 
 it' (Plumptre). The discussion of the religious character of the Sa- 
 maritans properly belongs to the comments on John 4. — To make 
 ready, for him. To provide food and shelter for Him and the large 
 party accompanying Him. Yet they probably also announced His 
 coming as the Messiah; since in Samaria this was not concealed (John 
 4 : 26) as in Judaea and Galilee. 
 
 Ver. 53. And they did not receive him. Refused to grant 
 the needed accommodations. This was doubtless done through the 
 messengers. Of course they thus rejected Him as the Messiah. 'The 
 bigoted opposition to the Jewish religion, which is here spoken of, 
 would be very likely to exist much more strongly in some places than 
 in others, and would be sure to be strongest of all in a country village. 
 In these days a Frank, to whom would be accorded admission into a 
 mosque in Constantinople, would be pelted and followed with execra- 
 tions in a Mohammedan village' (Bible Commentary). — As though 
 he were going. 'As though he were' is supplied in translating. 
 The ground of rejection was that His going to Jerusalem (not to Geri- 
 zim) as the Messiah opposed their Samaritan expectations. What 
 humiliation for the King of heaven that He was refused lodging in an 
 unnamed village ! But it was met with love, not with anger. 
 
 Ver. 54. Saw this. On the return of the messengers. Probably 
 the company was now very near the village, and may have noticed 
 some signs of opposition from the inhabitants. Comp. Acts 8: 14-17, 
 where John's apostolic visit to Samaria is mentioned. — ' Even as Elijah 
 
154 LUKE IX. [9: 55-57. 
 
 55 and consume them 1 ? But he turned, and rebuked 
 
 56 them 2 . And they went to another village. 
 
 Chapter 9: 57-62. 
 Following Christ. 
 
 57 And as they went in the way, a certain man said 
 unto him, I will follow thee whithersoever thou goest. 
 
 1 Many ancient authorities add even as Elijah did. 
 
 2 Some ancient authorities add and said, Ye know not ichal manner of spirit ye are of. 
 Some but fewer, add also For the Son of man came not to destroy men's lives, but to save 
 them. 
 
 did' (2 Kings 1: 10, 12). This clause is wanting in Aleph, B, and 
 other important authorities, though found in ancient versions. It was 
 readily supplied. 
 
 Ver. 55. ' Ye know not what manner of spirit ye are of.' All the 
 words of our Lord's rebuke (vers. 55, 56) are omitted in the best 
 manuscripts, but found in many early versions. Some take the clause 
 as a question : Know ye not what manner of spirit, etc. The thought 
 is : ' Ye know not of what spirit you are the instruments when speak- 
 ing thus ; you think that you are working a miracle of faith in my 
 service, but you are obeying a spirit alien from mine. (Godet, follow- 
 ing Augustine and Calvin.) 
 
 Ver. 50. The first part of this verse is even less supported than 
 the doubtful passages of vers. 54, 55.— And they went to another 
 village. This may not have been a Samaritan village, as they pro- 
 bably had just entered Samaria. 
 
 Following Christ, vers 57-62. 
 
 Parallel passage : Matt. 8: 19-22 The main difficulty is one of chronology. Mat- 
 thew places this incident in connection with the departure to Gadara. In favor of 
 the position in this Gospel is the fulness of Luke's account ; in favor of that of Mat- 
 thew, his mention of one who was a 'scribe.' Such language from a 'scribe' was more 
 probable at the earlier point. The theory that such an incident occurred twice, is 
 highly improbable. There was no reason why Matthew should insert it out of its 
 place ; but is so appropriate here, where our Lord's final departure from Galilee is 
 spoken of, that Luke probably placed it here for that reason. Luke, however, men- 
 tions a case (vers. 61, 62) to which Matthew does not refer. — These conversations have 
 one common lesson : conditional following of Christ is impossible The three chief 
 impediments here illustrated are : earthly desire, earthly sorrow, earthly affection. 
 
 Ver. 57. As they went in the way. Quite indefinite. — A 
 certain man. According to Matthew, the man was a 'scribe.' 
 The indefinite form permits us to suppose that the conversation is 
 placed by Luke out of its proper chronological order. But this posi- 
 tion shows that Luke did not regard any of these questioners as called 
 to be Apostles. Lange conjectures this. 
 
9: 58-60.] LUKE IX. 155 
 
 58 And Jesus said unto him, The foxes have holes, and 
 the birds of the heaven have l nests; but the Son of 
 
 59 man hath not where to lay his head. And he said 
 unto another, Follow me. But he said, Lord, suffer 
 
 60 me first to go and bury my father. But he said unto 
 him, Leave the dead to bury their own dead ; but go 
 
 1 Gr. lodging-places. 
 
 Yer 58. The foxes have holes, etc. 'Holes,' i. e., ' caves,' 
 'dens,' etc. — Nests. More literally, 'lodging-places,' places where 
 they roost. These two lower orders of animals find their regular 
 places of shelter. — But the Son of man. The term applied to 
 none other than our Lord, and to Him as the head and representative 
 of redeemed humanity ; comp. chap. 5 : 24. Here, however, the spe- 
 cial reference is to His sharing the sorrows and wants of our race. — 
 Hath not -where to lay his head. He did not own a dwelling; 
 but that He actually suffered from want of lodging, is nowhere indi- 
 cated. There were always those who provided for His wants (chap. 
 8: 3). The point is, that He Himself not only did not possess a per- 
 manent residence, but that His life, henceforth at least, would be rest- 
 less and wandering. 'Does, perchance, the presentiment also express 
 itself in these words, that even dying He should lay His head to rest 
 in a place which was not even His own property ? ' (Van Oosterzee. ) 
 The answer of our Lord shows that the hindrance in the case of this 
 man, of which he himself may have been unconscious, was his desire 
 for worldly things. Whether he, or either of the others, really fol- 
 lowed Christ, is not indicated. 
 
 Ver. 59. He said unto another. Matthew says: 'another of 
 the disciples.' — Follow me. Peculiar to Luke. The man probably 
 showed signs of wavering ; and our Lord, by thus addressing him, 
 brings out the difficulty in his case. — But he said, Lord, suffer 
 me first to go and bury my father. The father seems to have 
 been already dead ; and this disciple was in doubt whether to continue 
 following Christ, or to go home and attend to the funeral ceremonies, 
 with the expectation of returning to Jesus. 
 
 Ver. 60. Let the dead bury their dead. There are two in- 
 terpretations: the first, the literal one, ' Let the dead bury themselves;' 
 i. e., better let them remain unburied, than that the higher duty be 
 given up. The common, partially figurative, interpretation is: ' Let the 
 (spiritually) dead bury the (naturally) dead; let those who have no 
 life in Christ, to make them follow Him as their highest duty, attend 
 to this lower duty.' The former case was that of an impulsive man, 
 and our Lord would have him count the cost. This one was too wary, 
 magnified the difficulties which he encountered. — But go thou and 
 publish abroad the kingdom of ©od. Peculiar to Luke. 
 ' Publish abroad,' pointing to a wide announcement, suggests the 
 
156 LUKE X. [9: 61,62-10: 1- 
 
 61 thou and publish abroad the kingdom of God. And 
 another also said, I will follow thee, Lord ; but first 
 suffer me to bid farewell to them that are at my house. 
 
 62 But Jesus said unto him. No man, having put his 
 hand to the plough, and looking back, is fit for the 
 kingdom of God. 
 
 Chapter 10: 1-24. 
 
 Tlie Mission and Return of the Seventy. 
 10 : 1 Now after these things the Lord appointed seventy 1 
 
 1 Many ancient authorities add and two ; and so in ver. 17. 
 
 possibility that this incident was connected with the sending out of 
 the Seventy. Clement of Alexandria says that the name of this man 
 was Philip. Certainly it was not the Apostle Philip, who was called 
 first of all the Apostles to follow Christ (John 1 : 43); it might have 
 been Philip the deacon, or the Evangelist (Acts 6 : 5 ; 8 : 5, etc.) ; 
 but such traditions are very untrustworthy. The impediment in this 
 case was earthly grief, or the pressure of lower duties. 
 
 Ver. 61. But first suffer me to bid farewell to them that 
 are at my house. The case of this man is mentioned by Luke only. 
 His request was natural. Some, without good reason, explain : set 
 in order the things in my house, with a view to renouncing them. 
 The hindrance in this case was earthly atfection. These household ties 
 have been strengthened, not weakened, by Christianity ; but the 
 strengthening has come through a sanctification of them, and they 
 have been thus sanctified by being subordinated to an affection which 
 is paramount, namely, love of Christ. 
 
 Ver. 62. No man, having put his hand to the plough, etc. 
 The figure is easily understood, especially when we remember that 
 the plough used in the East was easily overturned. Such labor, with 
 divided service and longing looks backward, will be profitless and 
 doubly toilsome. Such a laborer is no fitting one. While the primary 
 application is to the ministry, the verse has an important lesson for 
 all. All have ground to break, and it is here rather than in the har- 
 vesting, that the labor is most discouraging ; and whatever makes 
 their service a divided one, is forbidden. In the kingdom of God, 
 Christ is supreme ; whatever is not subordinated to Him, really op- 
 poses Him. 
 
 The Mission and Return of the Seventy, vers. 1-24. 
 
 Peculiar to Luke. The labors of this large body of disciples were brief, their mis- 
 sion temporary. The incident has no bearing upon questions of ecclesiastical position. 
 Our Lord certainly had enough followers to admit of this appointment. Luke men- 
 
10: 1.] LUKE X. 157 
 
 others, and sent them two and two before his face into 
 every city and place, whither lie himself was about to 
 
 tions both the sending out of the Ticelre and of the Seventy ; the fact that the instruc- 
 tion* are much the same grows <>ut of the similarity of the errand. But the discourse 
 here recorded relates to present duties alone, while that [in Matt. 10) addressed to the 
 Twelve has in view a permanant office, etc. This temporary character of their duty 
 will account for our not hearing of them again. Tradition and conjecture have been 
 busy in suggesting different persons included in their number (such as Luke himself, 
 Mark, Matthias, etc.). 
 
 The Time and Place of (hi* Minion. — (1) Robinson places it before the journey to 
 Jerusalem (chap. 9: 51) and in Galilee. But ver. 1 naturally points to a period after 
 starting to Jerusalem, and intimates that our Lord was making an extended journey 
 at this time. Now the accounts of Matthew and Mark indicate that He had encoun- 
 tered such opposition in Galilee as to hinder extended preaching there (Matt. 16: 1* 
 Mark 9 : 30). This view places the return of the Seventy after the Feast of Taberna- 
 cles near Jerusalem, admitting that their journey, which began in Galilee, ended in 
 Judsea. But they were scarcely absent so long a time. The woes on the Galilaean 
 cities vers. 13, 15) do not prove that the discourse was uttered near them, but rather 
 that our Lord had already taken His final departure from them. (2) Lange thinks 
 that the mission took place after the rejection in Samaria, but was directed to Sama- 
 ria alone ; that our Lord Himself did not enter further into that country. But the 
 Seventy were sent before Him. Besides, had the mission been exclusively to Samaria 
 Luke, the friend and companion of the Apostle to the Gentiles, would probably have 
 mentioned it. (3) Others (Van 0o«terzee, etc ) think our Lord returned again to Gali- 
 lee after the Feast of Tabernacles, and that this mission occurred then and there. 
 Bnt of such return we have no evidence, and chap. 9 : 51 looks like a final departure ; 
 besides, as remarked above, Galilee was not now a promising field for such labor (4) 
 We therefore conclude, that this sending out occurred on the journey toward Jerusa- 
 lem ; that this journey was not direct, but led through part of Samaria, possibly 
 through part of Peraa, and certainly through part of Juda?a; that the Seventy went 
 in advance along this route, returning after a short interval. It is indeed doubtful 
 whether this occurred before or after the visit to Jerusalem at the Feast of Taberna- 
 cles (John 7: 1-14), but in all probability before; our Lord leaving His followers to 
 make that sudden visit. 
 
 Ver. 1. These things. The events related in the last chapter. 
 This opposes the view that the mission of the Seventy preceded the 
 rejection in the Samaritan village. — The Lord. This appellation is 
 used quite frequently by this Evangelist in this part of the Gospel. — 
 Seventy others; either in addition to the Twelve, or to the mes- 
 sengers spoken of in chap. 9 : 52. The former is more probable from 
 the similarity of the instruction given to both. The number seventy 
 niny have had reference to the elders of Israel, twelve to the tribes. 
 Some ancient authorities read 'seventy two' both here and in ver. 17. 
 Probably from a desire to conform the number to that of the Jewish 
 Sanhedrin. — Two and two before his face. The chief purpose 
 
158 LUKE X. [10 : 2-6. 
 
 2 come. And he said unto them, The harvest is plen- 
 teous, but the labourers are few: pray ye therefore 
 the Lord of the harvest, that he send forth labourers 
 
 3 into his harvest. Go your ways : behold, I send you 
 
 4 forth as lambs in the midst of wolves. Carry no 
 purse, no wallet, no shoes : and salute no man on the 
 
 5 way. And into whatsoever house ye shall * enter, first 
 
 6 say, Peace be to this house. And if a son of peace be 
 there, your peace shall rest upon 2 him: but if not, it 
 
 1 Or, enter first, say. 2 Or, it. 
 
 was not to train them, as in the case of the Twelve, but actually to 
 prepare the people in these places for His coming. The whole was a 
 final appeal, and also a preparation for the final entry into Jerusalem. 
 That our Lord should follow and actually visit thirty-five places, is not 
 remarkable, in view of His great and constant activity. 
 
 Ver. 2. In Matt. 9 : 37 the same thought precedes the sending out 
 of the Twelve. In fact the statement has been true in every age : 
 God always furnishes opportunities in advance of His people's readi- 
 ness to embrace them. — Pxay ye therefore, etc. The true laborers 
 are of God's sending. They are given in answer to prayer; but the 
 prayer is usually called forth by God's providence. — Send forth. 
 Literally, ' cast forth,' implying urgency. 
 
 Ver. 3. Go your ways. This, too, implies urgency. The Seventy 
 are not forbidden to go to the Gentiles and Samaritans (Matt. 10: 5). 
 Possibly they did visit the latter : and, besides, their route was made 
 known to them in advance, which was not the case when the Twelve 
 were sent out. — I send you forth as lambs, etc. Matt. 10: 16 
 ('as sheep') was addressed to the Twelve. ' The slight variation must 
 not be pressed. The impression meant to be conveyed is merely that 
 of simplicity and defenselessness ' (Farrar). But their real defense 
 was in their being sent forth by Him. 
 
 Ver. 4. Carry no purse, no wallet, no shoes. Comp. chap. 
 9 : 3. — Salute no man by the way. Peculiar to this discourse. 
 It simply expresses the urgency of their errand, since such salutations 
 in the East would involve great loss of time. 
 
 Ver. 5. And into whatsoever house ye enter. The pre- 
 vious inquiry (Matt. 10: 11) is not mentioned here. — Peace be to 
 this house. This would be the usual salutation in Palestine. But 
 from Christ's messengers it means more than the ordinary ' Shalom.' 
 
 Ver. 6. A son of peace, i. e., one ' worthy,' one whose heart 
 was ready to receive the message of peace they brought. — Upon him, 
 or, ' it,' as in the A. V. The original may refer either to the man or the 
 house ; the former is the more natural sense. 
 
10: 7-12.] LUKE X. 159 
 
 7 shall turn to you again. And in that same house re- 
 main, eating and drinking such things as they give : 
 for the labourer is worthy of his hire. Go not from 
 
 8 house to house. And into whatsoever city ye enter, 
 and they receive you, eat such things as are set before 
 
 o you : and heal the sick that are therein, and say unto 
 them, The kingdom of God is come nigh unto you. 
 
 10 But into whatsoever city ye shall enter, and they re- 
 ceive you not, go out into the streets thereof and say, 
 
 li Even the dust from your city, that cleaveth to our 
 feet, we do wipe off against you : howbeit know this, 
 
 12 that the kingdom of God is come nigh. I say unto 
 you, It shall be more tolerable in that day for Sodom, 
 
 Ver. 7. In that same house, i. e., fn the house where they had 
 been received. — Such things as they give. Lit., 'the things 
 from them,' sharing what they have. There is not the slightest refei> 
 ence to eating heathen dishes (as in 1 Cor. 10: 27), for they were not 
 sent among the heathen. — For the labourer isftvorthy of his hire. 
 Comp. Matt. 10: 10; 1 Cor. 9: 7-14; 1 Tim. 5: 18. their neces- 
 sary wants were to be supplied ; but the context discourages indul- 
 gence and covetousness in the ministry. — Go not from house to 
 house, i. e., in search of ease and better entertainment, or for gos- 
 sip's sake. 
 
 Ver. 8. And they receive you. The instructions are now ap- 
 plied to cities; but the probability of rejection is suggested. 
 
 Ver. 9. Heal the sick. A less extended commission than that 
 of Matt. 10: 8. — The kingdom of God is come nigh unto you. 
 This indicates a later message than Matt. 10 : 7. 
 
 Ver. 10. And they receive you not. In case of rejection, the 
 Seventy were bidden, even more distinctly than the Twelve (Matt. 10: 
 14), to renounce by symbolical act all intercourse and responsibility. 
 
 Ver. 11. Even the dust from your civy, etc. The language 
 is more emphatic than in chap. 9: 5. Paul's conduct (Acts 13: 51 ; 
 18: 6), when rejected by the Jews, shows that the application of tho 
 rule did not cease with the return of the Seventy. — But know this, 
 despite your rejection, the kingdom of God is come nigh. 
 This word of love (ver. 9) becomes now a word of warning and of 
 future judgment. How often men thus transform God's blessings into 
 a curse for themselves ! 
 
 Ver. 12. More tolerable in that day for Sodom than for 
 that city. Sodom had already been punished, it was supposed. 
 But what had occurred to it was only a figure of what was yet to come. 
 The destruction by the Humans may be the primary reference ; but 
 
ICO LUKE X. [10: 13-15. 
 
 13 than for that city. Woe unto thee, Chorazin ! woe 
 unto thee, Bcthsaida ! for if the 1 mighty works had 
 been done in Tyre and Sidon, which were done in you, 
 they would have repented long ago, sitting in sack- 
 
 14 cloth and ashes. Howbcit it shall be more tolerable 
 for Tyre and Sidon in the judgement, than for you. 
 
 15 And thou, Capernaum, shalt thou be exalted unto 
 heaven? thou shalt be brought down unto Hades. 
 
 1 Gr. powers. 
 
 the individual applications which follow point to the day of final 
 judgment. 
 
 Ver. 13. Woe unto thee, Chorazin ! These woes are men- 
 tioned by Matthew in a different connection and at an earlier point 
 (Matt. 1: 21-23) ; but in any case this position seems the more appro- 
 priate one. It is highly probable that our Lord uttered such words 
 twice. In this case these towns furnished an example of the rejection 
 spoken of in vera. 10, 11. This was His solemn farewell of these 
 favored places, and the connection implies that they had already re- 
 jected Him and been forsaken by Him. The view that these awful 
 woes were uttered at a distance from the places themselves, furnishes 
 new proof how heavily this judgment lay on the heart of Jesus. — 
 Chorazin. Probably not far from Capernaum, but unknown except 
 as referred to here and in Matthew. — Bethsaida. See on chap. 9 : 10. 
 Tyre and Sidon. Two heathen cities, denounced for their wick- 
 edness in the Old Testament, but existing at that time. The figure of 
 the cities sitting in sackcloth and ashes needs no explana- 
 tion. 
 
 Ver. 14. Howbeit it shall be more tolerable, etc. Both 
 should be condemned for their wickedness ; but rejecting privilege is 
 the ground of the heaviest condemnation. — In the day of judg- 
 ment. This shows that individuals are meant, and that full retribu- 
 tion does not begin until the day of judgment. 
 
 Ver. 15. And thou, Capernaum. See on chap. 4: 23, 31. As 
 • His own city' (Matt. 9:1) it was most highly favored in opportunity 
 for blessing.— Shalt thou be exalted unto heaven? A nega- 
 tive answer is expected. The R. V. follows the better supported 
 reading (Aleph, B, D, and old Latin versions), and the question sug- 
 gests, not so much that it was exalted, as that its destiny would not 
 correspond with its privileges. This is then positively announced: 
 thou shalt be brought down unto Hades, not, • Gehenna,' but 
 the place of the disembodied dead. It has, however, most frequently 
 a bad sense, as here, where punishment is implied. A reference to 
 its wealth or high situation is improbable, and still more so with the 
 above reading. 
 
10: 1G-18.] LUKE X. 161 
 
 16 He that heareth you heareth mc; and he that reject cth 
 you rejecteth me ; and he that rejecteth me rejecteth 
 him that sent me. 
 
 17 And the seventy returned with joy, saying, Lord, 
 even the l devils arc subject unto us in thy na:ne. 
 
 18 And he said unto them, I beheld Satan fallen as light- 
 
 1 Gr. demons. 
 
 Ver. 16. He that heareth you heareth me, etc. The same 
 thought occurs in Matt. 10 : 40. Here the connection is : woes on the 
 Calihcan cities which had rejected our Lord, would fall on those also 
 that would reject the Seventy. Those who truly preach Christ really 
 represent Christ; a principle of general validity. — He that reject- 
 eth me rejecteth him that sent me. A still more profound 
 thought ; suggesting the ground of the preceding one. Because God 
 is presented in Christ, Christ is represented in His messengers. A 
 solemn conclusion to the discourse. 
 
 Ver. 17. And the seventy returned with joy. They were 
 probably not absent long. It is unlikely, though not impossible, that 
 they all returned at the same time and place, unless a time and place 
 of rendezvous had been previously appointed. The Evangelist gives a 
 summary account. How much of permanent good they accomplished, 
 we are not told ; but in labors of healing they must have had great 
 success; hence their 'joy' and their language : Even the devils (de- 
 mons) are subject unto us in thy name. This power had not 
 been expressly given to them, as to the Twelve (chap. 9: 1), and they 
 rej nee that their success exceeded the promise. Other successes are 
 only implied; this point is brought prominently forward by the Evan- 
 gelist. 
 
 Ver. 18. I beheld, or more exactly, 'was beholding,' i.e., while 
 you were thus exercising power over demons. Of course the vision 
 was a spiritual one. — Satan, the personal prince of darkness. — - 
 Fallen as lightning, i. e, suddenly. — From heaven. This 
 seems to be figurative, implying the pride and height of Satan's 
 power. The thought is : I saw your triumph over Satan's servants, 
 and in this a token of his fall, of complete victory to be finally achieved 
 through such works of faith and courage in my name. If the verse 
 did not stand in this connection, we might perhaps refer it to some 
 remote point of time, such as the victory over Satan in the wilderness, 
 or the original fall of Satan. Still the tense used in the Greek does 
 not indicate any such point of time, but a period. Every explanation 
 must accept much that is figurative in the verse; but the one we adopt 
 is open to the fewest difficulties. The objection that the result of the 
 labors of the Seventy was an insufficient ground for such a declaration 
 depreciates their success. They had surpassed, through their courage 
 and faith, the promised power. He, to whom the secrets of the world 
 11 
 
162 LUKE X. [10: 19-21. 
 
 19 ning from heaven. Behold, I have given you author- 
 ity to tread upon serpents and scorpions, and over all 
 the power of the enemy: and nothing shall in any 
 
 20 wise hurt you. Howbeit in this rejoice not, that the 
 spirits are subject unto you; but rejoice that your 
 names are written in heaven. 
 
 21 In that same hour he rejoiced Mn the Holy Spirit, 
 and said, I 2 thank thee, O Father, Lord of heaven 
 and earth, that thou didst hide these things from the 
 wise and understanding, and didst reveal them unto 
 babes: yea, Father; 3 for so it was well-pleasing in 
 
 1 Or, by. 2 Or, praise. 8 Or, that. 
 
 of spirits lie open, saw in this more than a temporary success ; it was 
 to Him the token of final triumph. The human agents in bringing in 
 that triumph have a conflict which is not with flesh and blood (Eph. 
 6: 12). 
 
 Ver. 19. I have given. The correct reading expresses an abiding 
 fact. The Lord, by a new promise, augments the joy lie has just con- 
 firmed. — Authority, delegated power here. — To tread upon ser- 
 pents and scorpions. The promise is doubtless literal, so far as 
 necessary to manifest higher spiritual power. In view of the connec- 
 tion, we must accept an allusion to Gen. 3: 15: 'bruise the head of the 
 serpent,' and perhaps to Ps. 91: 13 also. — Over all the power of 
 the enemy, i. e., ' Satan.' What precedes also, as the original indi- 
 cates, belongs to ' the power of the enemy.' — In any wise hurt 
 you, though apparent injury may come. 
 
 Ver. 20. In this rejoice not. This is an absolute prohibition 
 of rejoicing solely in the power spoken of. The power is great, and 
 joy in such delegated power is dangerous, may be joined with pride 
 and self-seeking. Besides, the power over evil is a negative blessing, 
 and does not furnish so proper a ground of. joy as the positive bless- 
 ings of God's infinite mercy and goodness. — But rejoice. Here 
 thei-e is no such danger. — Th*t your names are written in hea- 
 ven. The figure is not uncommon in the Scriptures (Ex. 32: 32, 33 ; 
 Mai. 3 : 16 ; Rev. 3: 5, etc.). The common reading points to a single 
 past act : ' were written ;' but the better established one refers to the 
 continued place which these names have in the book of life : ' have 
 been and are written.' God's spiritual blessing is personal and perma- 
 nent. The ground of the commanded joy is not our power, delegated 
 as it is, but God's mercy and love in Christ. He will rejoice most, 
 and most properly, who finds the sole ground there. 
 
 Ver. 21. In that hour. This definite mark of time joins this 
 utterance of our Lord vers. 21, 22) with the return of the Seventy. — 
 
10: 22.] LUKE X. 103 
 
 22 thy sight. All things have been delivered unto me 
 of my Father : and no one knoweth who the Son is, 
 save the Father; and who the Father is, save the Son, 
 and he to whomsoever the Son willeth to reveal him. 
 
 Rejoiced. A strong -word, applied to our Lord only here. The one 
 hour of joy was in sympathy with His faithful preachers. — In the 
 Holy Spirit. This is the sense, according to the best authorities. 
 The expression is indeed unusual. We have here a remarkable group- 
 ing of the Three Persons of the Trinity. — I thank thee, etc. On a 
 previous occasion the same thoughts were uttered (Matt. 11: 25-27). 
 But our Lord might well repeat such weighty words. Besides, in 
 Matthew they form a confession, here an expression of joy. Both 
 passages resemble the more profound utterances found in the Gospel 
 of John, regarding the relation of our Lord to the Father; a truth 
 which underlies all the Gospels. — O Father, Lord of heaven and 
 earth. The former term is a response to the special love of the 
 Father, the latter an acknowledgment of His power. It was this 
 power which had written their names in heaven, blessed their work 
 in heaven, and displayed its sovereignty, as the rest of the verse de- 
 clares. — These things. In this connection all that is implied in 
 the phrase: 'that your names are written in heaven.' Our Lord's 
 thanksgiving is for the hiding as well as the revealing. Both are alike 
 to the glory of God (comp. 1 Cor. 1: 25-31). The hiding is only a 
 just punishment. — From the -wise and understanding, according 
 to a worldly estimate. Those most learned and sruracious in all earthly 
 things often fail to see the simplest truths of Christianity. Merely 
 intellectual culture begets pride, and pride is a fatal hindrance to a 
 hearty understanding of the gospel. Especially in regard to the un- 
 merited grace set forth in ver. 20, does pride revolt. Thus these 
 things are hidden ; man's nature and God's orderings unite to make 
 every attempt to discover them by merely human wisdom a blindinc 
 failure. — Revealed them unto babes. Those despised by the 
 world, deemed childish, because they are childlike in receiving what 
 their heavenly Father tells them. Only through God's revelation to 
 us by His word, in us by His Spirit, can men know that they are His 
 children (Rom. 8: 15, 1G). — For (or, 'that') so it was well- 
 pleasing in his sight. In either case, the final ground of thanks- 
 giving is God's good pleasure, which involves His wisdom and good- 
 ness. If our Lord, with His great knowledge (ver. 22), could thus 
 glorify God's good pleasure, much more should we, when we cannot 
 understand His dealings. His will is sovereign, but never tyrannical; 
 our response should be grateful, never self-willed. 
 
 Ver. 22. All things. Both the hiding and revealing, the work of 
 judgment and of salvation ; not simply the work of teaching. (Some 
 ancient authorities insert at the beginning of this verse the words : 
 'And turning to the disciples, He said.') — Have been delivered. 
 
164 LUKE X. , [10: 23,24. 
 
 23 And turning to the disciples, he said privately, Blessed 
 
 24 are the eyes which see the things that ye see : for I 
 say unto you, that many prophets and kings desired 
 to see the things which ye see, and saw them not; and 
 to hear the things which ye hear, and heard them not. 
 
 Christ is King in the new dispensation. — Of my Father. ' The ex- 
 perience through which Jesus has just passed has transported Him, 
 as it were, into the bosom of His Father. He plunges into it, and liis 
 words become an echo of the joys of His eternal generation' ('Jodet). 
 — And no one knoweth, etc. This great truth, that the Son of 
 man is almighty, rests upon the greater mystery of His Person, as 
 related to the Father; a mystery thoroughly known only to t :e Father 
 and the Son. ' One who was only a created spirit or an immaculate 
 man, could not possibly, without blasphemy against God, testify this 
 of himself (Van Oosterzee). — And who tho Father is. Nor can 
 men by their unassisted reason know God the Father, either as the 
 Father of Christ, or as their Father. In regard to this, men are not so 
 ready to confess their ignorance ; but all history proves that, without 
 Christ there is now no proper knowledge of God. The peculiar know- 
 ledge here spoken of grows, out of the peculiar relation of the Father 
 and the Son. — And he to whom the Son willeth to reveal 
 him. The Son is the revcaler of this mystery, in which all revelation 
 centres. The statements of vers. 21, 22, are very appropriate in their 
 connection with the successful preaching of the Seventy. In this our 
 Lord rejoiced, for He saw in it the future glory of God, through the 
 revelation of the mysteries of the kingdom of heaven to those of child- 
 like spirit. ' The future conquest of the world by Jesus and His dis- 
 ciples rests on the relation which He sustains to God, and with which 
 He identifies His people. The perfect knowledge of God is, in the 
 end, the sceptre of the universe' (Godet). 
 
 Ver. 23. Privately. Observe • here the gradual narrowing of 
 the circle to which our Lord addresses Himself (Alford). Comp. the 
 similar saying in Matt. 13: 16, 17. The occasion and connection are 
 different there ; but just such a beatitude would be likely to be re- 
 peated at important points in the training of the disciples. — Blessed 
 are the eyes, etc. * They truly saw, and hence were blessed; many 
 seemed to see, and yet were not blessed. 
 
 Ver. 24. Many prophets and kings. Peculiar to Luke. Such 
 persons as David, Solomon, and Hezekiah, some of whom were both 
 prophets and kings. The Old Testament saints desired to see, looked 
 forward in faith, set forth in types, songs, and prophecies, the won- 
 derful truth which was personally and fully revealed in Jesus Christ. 
 Comp. Gen. 49 : 18, and the last words of David, a royal prophecy of 
 Christ, 2 Sam. 23: 1-5, especially the close: ' For this is all my salva- 
 tion, and all my desire, although He make it not to grow.' All of 
 
10: 25-27.] LUKE X. 165 
 
 Chapter 10: 25-37. 
 
 TJie Parable of the Good Samaritan. 
 
 25 And behold, a certain lawyer stood up and tempted 
 
 him, saying, l Master, what shall I do to inherit eter- 
 
 2C nal Life? And he said unto him, What is written in 
 
 27 the law? how readest thou? And he answering said, 
 
 Thou shalt love the Lord thy God 2 with all thy heart, 
 
 l Or, Teacher. 2 Gr. from. 
 
 Christ's disciples, to whom He willeth to reveal the Father, see and 
 hear, and are blessed beyond ' prophets and kings.' 
 
 The Parable of the Good Samaritan, vers. 25-37. 
 
 This incident, peculiar to Luke, must be distinguished from a later one, mentioned 
 by 3Iatthew, Mark, and Luke, namely, that of the rich young ruler whom Jesus loved. 
 A similar question was put in that case, receiving at first a similar answer. But other- 
 wise the occurrences differ, especially in the s« cond question put to our Lord and in 
 Ilis reply. It is impossible to suppose that Luke gives two different accounts of the 
 same occurrence (comp. chap. 18: 18-23). The fact that the same question was put 
 on two different occasions by two different persons, eliciting in each case the same 
 reply, shows that in cases where two Evangelists narrate similar occuriences or say- 
 inge ia different connections, both may be strictly accurate (see instances in the last 
 eectiun). The time and place of this incident are uncertain; but it probably occurred 
 not long after the mission of the Seventy, between the Feast of Tabernacles and that 
 of the dedication somewhere between Jerusalem and Peraea. 
 
 Ver. 25. A certain lawyer. A kind of scribe whose business 
 it was to teach the law. — And tempted, or, ' trying,' him. This 
 implies a cold, self-righteous spirit, rather than a hostile one. He 
 probably wished to see whether our Lord would teach anything in 
 conflict with the law of Moses, or simply whether He could teach him 
 anything new. The two states of mind are not very far removed from 
 each other: Pharisaism, in its self-righteousness, may present either 
 a conceit of orthodoxy or self-conceit. — Master, what shall I do ? 
 He doubtless expected in reply the mention of some new thing, or at 
 lea-t some great thing. 
 
 Ver. 26. In the law. These words are emphatic ; as if our Lord 
 would say, The answer to your question is in the law you teach. — 
 How readest thou? This form was used by the Rabbins to call 
 out a quotation from Scripture. ' How ' means 'to what purport.' 
 
 Ver. 27. This answer of the lawyer showed intelligence; he gives 
 the sum of the whole law. But his knowledge of the law exceeded 
 his self-knowledge. In fact he shows, by adding from Lev. 19: 18: 
 and thy neighbour as thyself, that he had some conception of 
 our Lord's teachings. For in addition to Deut. 6 : 5, which he quotes 
 
1G6 LUKE X. [10: 28-30. 
 
 and with all thy soul, and with all thy strength, and 
 with all thy mind ; and thy neighbour as thyself. 
 
 28 And he said unto him, Thou hast answered right : 
 
 29 this do, and thou shalt live. But he, desiring to jus- 
 tify himself, said unto Jesus, And who is my neigh- 
 
 30 bour ? Jesus made answer and said, A certain man 
 was going down from Jerusalem to Jericho ; and he 
 fell among robbers, which both stripped him and beat 
 
 first, the Jews had written upon the phylacteries and recited night 
 and morning, not this passage, but Deut. 11: 13, etc. Hence it is 
 incorrect to suppose that our Lord pointed to the man's phylactery, 
 when He said : ' How readest thou? ' 
 
 Ver. 28. This do, and thou shalt live. True in all. cases : 
 any one who can and does love God and his neighbor thus, has already 
 begun to live, has an earnest of eternal life. The parable which fol- 
 lows is but an explanation of how much is meant by • this.' But the 
 next verse shows that the lawyer understood our Lord to imply that 
 he had not thus done. As the failure is universal, the all-important 
 question is : Who will enable us to do this ? This question is not an- 
 swered by the parable which follows. Like the Sermon on the Mount, 
 it is an exposition of the law and a preparation for the gospel, but not the 
 gospel itself. — In John 6 : 29, our Lord answers a similar question by 
 speaking of faith ; but this lawyer was not prepared for that. He 
 must be first taught his failure by an explanation of the requirements 
 of the law. 
 
 Ver. 29. But he, desiring to justify himself, to declare him- 
 self righteous, over against the implied charge. He would defend 
 himself by claiming that he had fulfilled the command in the sense 
 which the Jews attached to the term 'neighbor' — a very narrow one, 
 excluding Samaritans and Gentiles. —"Who is my neighbour? 
 This implies : ' I have fulfilled the requirement according to our view 
 of the meaning ; do you interpret it differently?' The question did 
 not involve direct hostility, but a half-awakened conscience and some 
 willingness to be instructed, though a self-righteous desire ' to get out 
 of the difficulty' was the leading motive. Some think that he intended 
 to ask this question from the first, and that 'wishing to justify him- 
 self means to justify his putting a question which had received so 
 simple an answer : as if he would say : my question is not yet an- 
 swered, the main point is, ' who is my neighbor?' But this supposes 
 too much. 
 
 Ver. 30. Made answer. Lit., 'taking up,' i. e., making his 
 question the basis of an extended reply. — A certain man. A Jew 
 is meant ; but this is not made prominent, since the main lesson of 
 the parable is not love to enemies, but love to man as such, humanity, 
 
10: 31-33.] LUKE X. 167 
 
 31 him, and departed, leaving him half dead. And by 
 chance a certain priest was going down that way : and 
 when he saw him, he passed by on the other side. 
 
 32 And in like manner a Levite also, when he came to 
 the place, and saw him, passed by on the other side. 
 
 33 But a certain Samaritan, as he journeyed, came where 
 he was : and when he saw him, he was moved with 
 
 philanthropy. — "Was going down from Jerusalem to Jericho. 
 The journey was literally • down;' but it was usual to speak of 'going 
 up' to Jerusalem, the capital city. The distance was about one hun- 
 dred and fifty Roman stadia, or seventeen English miles. The inci- 
 dents of the story are all probable, as is usual in our Lord's parables. 
 The place where the parable was uttered may have been quite near 
 the region between Jerusalem and Jericho. Certainly it was not in 
 Galilee or Samaria, but in Judaea or Perasa ; and the latter bordered 
 on Jericho. — Fell among robbers, not, 'thieves,' but highway rob- 
 bers, who were numerous in that vicinity. The road lay through a 
 wilderness. According to Jerome, it was called the red or bloody 
 way, and in his time a Roman fort and garrison were needed there, 
 for the protection of travellers. This man is represented as being 
 literally surrounded by such robbers, ■which both stripped him, 
 i. e., of everything he had, and beat him, probably in consequence 
 of his resistance. — Leaving him half dead. Without concern as 
 to his condition, which is placed last to show his need of speedy help. 
 
 Ver. 31. By chance. In the language of common life. As a 
 fact, most opportunities of doing good come as it were 'by chance,' 
 though providentially ordered of God. — A certain priest was go- 
 ing, etc The naturalness of the parable is remarkable. Jericho was 
 a priestly city, and the priests would go to and from Jerusalem to 
 perform their duties in the order of their courses. The case is more 
 pointed, if this one is regarded as coming from priestly duty in the 
 house of God. — He passed by on the other side. Did not even 
 stop to examine the man's condition. In the priest's case, pride seems 
 prominent. In thus acting he disobeyed the spirit, though not the 
 letter of the Mosaic law (Exod. 23: 4, 5; Deut. 22: 1-4; Isa. 
 58: 7). 
 
 Ver. 32. In like manner a Levite also. An inferior minister 
 of the law, engaged in the service of the tempi*. — Came to the 
 place, etc. The English word ' beadle ' would best indicate both the 
 Levite's office and conduct. 
 
 Ver. 33. A certain Samaritan. The choice of a Samaritan to 
 represent this character shows that the wounded man was a Jew; but 
 this is a secondary thought. The Samaritans were Gentiles by extrac- 
 tion, but with the Pentateuch in their possession. — He was moved 
 
108 LUKE X. [10: 34-37. 
 
 34 compassion, and came to him, and bound up his 
 wounds, pouring on them oil and wine; and he set 
 him on his own beast, and brought him to an inn, 
 
 35 and took care of him. And on the morrow he took 
 out two l pence, and gave them to the host, and said, 
 Take care of him ; and whatsoever thou spendest 
 more, I, when I come back again, will repay thee. 
 
 36 Which of these three, thinkest thou, proved neighbour 
 
 37 unto him that fell among the robbers ? And he said, 
 
 1 See marginal note on Matt. 18: 28. 
 
 ■with compassion. From tins feeling all the subsequent actions 
 flow. The first step in becoming 'good Samaritans' is to obtain this 
 feeling. But law, good resolutions, beautiful moral examples, and the 
 whole array of human contrivances fail to create it. It is learned 
 from Christ. ' Mark the beautiful climax. First the compassionate 
 heart, then the helping hand, next the ready foot, finally the true- 
 hearted charge.' Van Oosterzee. 
 
 Ver. 34. Pouring on them oil and wine. The usual remedies 
 for wounds in the East. — On his own beast. So that he walked 
 himself. True philanthropy involves self-sacrifice. — An inn. A 
 different word from that used Matt. 2: 7. Evidently an inn, in our 
 sense of the word, and not a caravanserai. 
 
 Ver. 35. He took out. Vivid narration. — Two pence. Roman 
 denarii. The value of the 'denarius' has been variously estimated, 
 from seven and a half to eight and a half pence English (fifteen to 
 seventeen cents). The sum was sufficient to meet the man's necessi- 
 ties for some days at least. — I. This is emphatic. — When I come 
 back again. It has been inferred from this that the Samaritan was 
 a travelling merchant, who would soon return. 
 
 Ver. 36. Proved neighbor unto him that fell among the rob- 
 bers? The original implies a permanent condition; the result of 
 what had been done. Our Lord takes the matter out of the reach of 
 previous circumstances of nationality and religion, and compels a 
 reply on the ground of what had been done. Further, the lawyer 
 had asked: 'Who is my neighbor?' i e., whom I should love.^ A 
 direct counter-question would have been : Whom did the Samaritan 
 regard as his neighbor? But our Lord inverts the question, because 
 the relation of ' neighbor' is a mutual one, and also, because He wished 
 to hold up the active duty of the despised Samaritan. 
 
 Ver. 37. He that shewed mercy ('the mercy' just spoken of) 
 on him. The conclusion is irresistible ; but the lawyer does not call 
 him ' the Samaritan.'— Go, and do thou likewise. The lawyer 
 was taught how one really becomes the neighbor of another, namely, 
 
10: 37.] LUKE X. ir,0 
 
 He that shewed merev on him. And Jesus said unto 
 him, Go, and do thou likewise. 
 
 by active love, irrespective of nationality or religion. His question, 
 1 Who is my neighbor?' was answered : He to whom you ought thus to 
 show mercy in order to become his neighbor, is your neighbor. The 
 question is answei'ed once for all. All are our neighbors, when we 
 have thus learned ich'it we owe to man as men. 
 
 The main lesson of the parable is one of philanthropy manifesting 
 itself in humane, self-sacrificing acts, to all in need, irrespective of all 
 other human distinctions. All through the Christian centuries, this 
 lesson has been becoming more and more prominent, but has never of 
 itself made men philanthropic. He who taught the lesson can and 
 does give strength to put it into practice. In the highest sense our 
 Lord alone has perfectly set forth the character of the Good Samaritan. 
 The best example of what we call 'humanity' must necessarily be 
 found in ' the Son of man.' The love of Christ is both the type and 
 the source of this love to our neighbor. This truth has led to an alle- 
 gorical interpretation of the parable. This interpretation, which has 
 been a favorite from the early centuries, is suggestive and in accord- 
 ance with revealed truth, though probably not the truth our Lord 
 reveals here. According to this view, the traveller represents the race 
 of Adam going from the heavenly city (Jerusalem) to the accursed one 
 (Jericho, Josh. 6: 26) ; the robbers, Satan and his agents; the state 
 of the traveller, our lost and helpless condition by nature, ' half dead ' 
 (being sometimes urged against the doctrine of human inability) ; the 
 priest and Levite, the inefficacy of the law and sacrifice to help us ; 
 the Good Samaritan, our Lord, to whom the Jews had just said (John 
 8: 48): ' Say we not well that thou art a Samaritan, and hast a devil?' 
 the charge to the inn-keeper, the charge to His ministers, the pro- 
 mised return, the second Advent. Some go further and make the inn 
 represent the Church ; the two denarii, the two sacraments, etc. 
 Such analogies are not interpretations. — Finally, this parable refers to 
 love of man as man, not to Christian love of the brethren. A zeal for 
 the latter, which overlooks the former, becomes Pharisaical. The 
 parable, moreover, represents the humanity as exercised by one in 
 actual doctrinal error, and the inhumanity by those who were nearer 
 the truth, orthodax Jews. Our Lord could not mean to show how 
 good deeds resulted from holding error, and bad deeds from hold- 
 ing the truth ; though such an inference is frequently forced on 
 the passage. The Samaritan is brought in, not because of his theo- 
 logical views, but because he belonged to a race despised and hated 
 by the Jews, so as to give point to a lesson meant for a Jew. At 
 the same time our Lord does show us that one in speculative error 
 may be practically philanthropic, and one holding proper religious 
 theories may be really inhuman. The former is certainly the better 
 man. 
 
170 LUKE X. [10: 38-40. 
 
 Chapter 10: 38-42. 
 Our Lord in the House of Martha and Mary. 
 
 38 Now as they went on their way, lie entered into a 
 certain village: and a certain woman named Martha 
 
 39 received him into her house. And she had a sister 
 called Mary, which also sat at the Lord's feet, and 
 
 40 heard his word. But Martha was l cumbered about 
 much serving; and she came up to him, and said, 
 Lord, dost thou not care that my sister did leave me 
 to serve alone? bid her therefore that she help me. 
 
 1 Gr distracted. 
 
 Our Lord in the House of Martha and Mary, vers. 38-42. 
 
 Peculiar to Luko. There can be little doubt that the persons here spoken of were 
 the sisters of Lazarus, that the place was Bethany, and the time near the Feast of Dedi- 
 cation. The two persons have not only the" same names, but the same characters, as 
 the two sisters described in John 11, 12. It is no objection that so well known a person 
 as Lazarus is not mentioned. Against placing the incident at Bethany, it has been 
 urged that Luke represents it as taking place on a journey from Galilee to Jerusalem, 
 and before Jericho was reached (chap. 18: 35). But from John's Gospel, which tells 
 us that these sisters lived in Bethany (John 11 : 1), we also learn that about this time 
 our Lord visited Jerusalem (at the Feast of Dedication). Bethany was near to Jerusa- 
 lem (about an hour's walk), and a frequent place of resort for our Lord; doubtless 
 this family often received Uim there. 
 
 Ver. 38. As they went on their way. During the great 
 journey from Galilee to Jerusalem, spoken of in this part of the Gos- 
 pel. — A certain village. Luke does not say Bethany. The name 
 is far more familiar to us than it would have been to Theophilus. — 
 Martha. The name means 'lady,' answering to the Greek word used 
 in 2 John 1 : 5. — Into her house. She was probably the elder sis- 
 ter, and hence the hostess. There is no proof that she was a widow, 
 or the wife of Simon the leper (see Matt. 26: 6). In this first mention 
 of her, as receiving our Lord, doubtless with great joy, we have an 
 intimation of her character. 
 
 Ver. 39. Mary. The woman, whose subsequent act of love was 
 promised a memory as wide as the spread of the gospel (Matt. 2(3: 13). 
 — Sat at the Lord's feet. (The reading here followed is sustained 
 by five of the six oldest Greek manuscripts, and by the best versions.) 
 Not as He reclined at table, for the meal was not yet ready, but as a 
 willing disciple. 
 
 Ver. 40. But Martha was cumbered (distressed, harassed) 
 about much serving. This was an honored guest, and Martha 
 
10: 41, 42] LUKE X. 171 
 
 41 But the Lord answered and said unto her, l Martha, 
 Martha, thou art anxious and troubled about many 
 
 42 things: 2 but one thing is needful: for Mary hath 
 chosen the good part, which shall not be taken away 
 from her. 
 
 1 A few ancient authorities read Martha, Martha, thou art troubled; Mary hath 
 chosen, etc. 2 Many ancient authorities read but few things are needful, or one. 
 
 did what most women of her character do in such circumstances, bus- 
 tled to prepare an entertainment, overdoing the matter, no doubt. 
 The application of this incident to spiritual things, made afterwards 
 by our Lord, involves no figure. Bustling people are bustling in reli- 
 gion, just as they are in the kitchen or work-shop. — Came up to 
 him. Probably from another room, since Luke uses a word which 
 implies a sudden appearance. — Lord, dost thou not care. She 
 takes it for granted that, as soon as the case is stated, the Lord will 
 send Mary to help her. Busy, restless Christians are constantly 
 thinking that the Lord approves their conduct more than that of the 
 quieter class : they are perfectly conscientious in disturbing those 
 who sit as pupils at the Lord's feet. —Did leave me to serve 
 alone. This suggests that Mary had been helping her sister, but felt 
 that she could use the time more profitably. 
 
 Vcr. 41. Martha, Martha. The repetition indicates reproof; 
 but the tone is still one of affection. — Thou art anxious and 
 troubled. The first word refers more to internal anxiety, the second 
 to the external bustle ; both together describe the habit of such a 
 character. — About many things. This may have been suggested 
 by Martha's wish to present a variety on her table; our Lord hintin^ 
 that a simpler preparation was all that was needful. But this is not 
 the meaning of the passage, which, as the next verse shows, refers to 
 spiritual things. Yet the bustling about the many things in the kit- 
 chen was but a sign of the bustling about many things in her religious 
 life. The ' few ancient authorities ' referred to in margin ( l ) are : D, 
 several Latin manuscripts, and very few fathers. 
 
 Ver. 42. But one thing is needful. The marginal reading is 
 supported by most of the very ancient manuscripts, but seems to be 
 an incorrect explanatory gloss of the early copyists. ' But ' is not 
 equivalent to 'only;' it marks the contrast with the preceding verse. 
 One thing is needful as the proper object of the anxiety and careful- 
 ness which we may manifest in receiving the Lord. A reference to 
 one dish is trivial. — For Mary hath chosen, etc. Mary's choice 
 proved what the 'one thing' was, and that anxiety about the 'many' 
 others was unnecessary. — The good part, chosen by her, in receiving 
 the Saviour, was : undivided devotion to His word, the feeding on the 
 bread of life by faith, which cometh by hearing. In the highest sense 
 the good part is the spiritual reception of Christ Himself, in contrast 
 
172 LUKE XI. [11: 1. 
 
 Chapter 11 : 1-13. 
 
 Lessons in Prayer. 
 
 11 : l And it came to pass, as he was praying in a cer- 
 tain place, that when he ceased, one of his disciples 
 said unto him, Lord, teach us to pray, even as John 
 
 with all bustling works, excited defences of the truth, and over-zeal- 
 ousness for what is external in any and every form. — Which, 'of 
 such a kind as.' — Shall not be taken away. The possession of 
 this 'part' is eternal. Both of these women loved the Saviour; Mar- 
 tha is not the type of a worldly woman, nor is the 'one thing' con- 
 version. They represent two classes of Christians, which have always 
 been found in the Church. But our Lord's judgment in regard to the 
 two classes is often reversed. The two mistakes are: (1) Slighting 
 proper Christian work, under the thought of sitting at Jesus' feet. 
 But doing good is sitting at His feet. He rebukes only the overdoing 
 of iv hat is good at the expense of what is better. Mary, in her love, made 
 no such mistake. For when the crisis drew near, it was of her that 
 the Lord said : ' She hath wrought a good work upon me ' (Matt. 26 : 
 10). (2) A more common mistake is that of supposing that those of 
 quieter, more contemplative temper, are not doing their duty, are 
 casting reproach on their Christian character, because they do not 
 bustle through the many prevalent methods of church activity. This 
 is Martha's mistake (ver. 40). Bustling philanthropy should note 
 that this story follows the parable of the good Samaritan. 
 
 Lessons in Prayer, vers. 1-13. 
 
 Comp. Matt. 6: 9-15; 7: 7 11. The time and place of the following incident are 
 indefinite; but it cannot be a part of the Sermon on the Mount, put out of its place. 
 A definite occasion is stated in ver. 1, and vers. 5-8, which are connected in time with 
 this paragraph, are not found anywhere else. The allusion to John the Baptist (im- 
 plying his death) points to a later date than that of the Sermon on the Mount. The 
 place may have been in the neighborhood of Bethany, possibly on the 3Imint of Olives. 
 
 Ver. 1. In a certain place. Our Lord was wont to pray in moun- 
 tains, hence the conjecture as to the Mount of Olives. — Even as John 
 also taught (was wont to teach) his disciples. We learn of this 
 habit, in itself a very probable one, from this remark alone. — The 
 marginal notes of the R. V. show that very early there was an effort 
 to make the form of prayer occurring here nearly identical with that 
 found in Matthew. The brief form in the text of the R. V. is sustained 
 by Aleph (except in one clause), B, L, and by the Vulgate. In the 
 case of each omitted clause, other witnesses can be cited to support the 
 Revisers. That each Evangelist wrote the same form seems impossible. 
 Luke wrote after Christianity had made considerable progress ; the 
 
11: 2-4.] LUKE XI. 173 
 
 2 also taught his disciples. And he said unto them, 
 Wheo ye pray, say, l Father, Hallowed be thy name. 
 
 3 Thy kingdom come. 2 Give us day by day 3 our daily 
 
 4 bread.* And forgive us our sins; for we ourselves 
 also forgive every one that is indebted to us. And 
 bring us not into temptation. 4 
 
 1 Many ancient authorities read Our Father, which art in heaven. Sen Matt. 6: 0. 
 s Many ancient authorities add Thy will be done, us in he u-en, so on earth. See Matt. 6: 10. 
 
 3 Gr. <.)»/• bread for the coming d ty. 
 
 * Let the margin road, Or. our bread for the coming day, o r , our needful bread. — Am. Com. 
 
 * Many ancient authorities add but deliver us from the evil one (or, from ecil). See 
 
 Matt. 6: 13. 
 
 two-fold form indicates that in his day the Lord's Prayer was not yet 
 in universal use as a form of prayer. It is impossible to say how early 
 the liturgical use of it began. If our Lord gave but one form, the 
 briefer was probably enlarged into the longer one ; but it is almost 
 certain that both were given. 
 
 Ver. 2. When ye pray, say. The view that this was spoken on 
 a second occasion (after the Sermon on the Mount) implies that the 
 prayer is a model, not a stereotyped form. — Father. This word in- 
 dicates the distinctive characteristic of the prayer, over against even 
 the best petitions of the pious Israelite. The filial tone, which per- 
 vades this prayer, is, however, thoroughly Christian. Only through 
 Christ can we truly call God 'Father;' comp. Rom. 8: 15; Gal. 4: 6. 
 — Hallowed be thy name. This is first: ' Of the five petitions 
 which the Lord's Prayer includes in Luke, two bear directly on the 
 cause of God — they stand at the head; three to the wants of men — 
 they occupy the second place. This absolute priority given to Divine 
 interests implies an emptying of ourselves, a heavenly love and zeal, 
 which are not natural to man, and which suppose in us the heart of a 
 true child of God, occupied above all things with the interests of his 
 heavenly Father' (Godet). — Thy kingdom come. This petition is 
 not for some outward change alone, but for that full perfection of God's 
 rule among men which will result from the internal operations of the 
 Spirit ; comp. the addition : ' Thy will be done,' etc. See on Matt. 
 6: 10. 
 
 Ver. 3. Give us day by day (Matthew: 'this day') our daily 
 bread. The various views of the word rendered 'daily' are indicated 
 in the text and margin (English and American) of the R. V. Of these, 
 the explanation of the American Company seems the most satisfactory : 
 needful, sufficient for our physical wants. A reference to the true 
 heavenly bread is suggested, but not expressed. 
 
 Ver. 4. And forgive us our sins. 'St. Luke uses the word 
 "sins," as being, perhaps, more adapted to the minds of his Gentile 
 readers, while he retains the primary idea of St. Matthew's term in 
 the words: "every one that is indebted to us"' (Plumptre). — For 
 
174 LUKE XI. [11:5-7. 
 
 5 And he said unto them, Which of you shall have a 
 friend, and shall go unto him at midnight, and say to 
 
 6 him, Friend, lend me three loaves ; for a friend of 
 mine is come to me from a journey, and I have nothing 
 
 7 to set before him ; and he from within shall answer 
 and say, Trouble me not : the door is now shut, and 
 my children are with me in bed ; I cannot rise and 
 
 we ourselves also forgive; 'this is our own practice.' More 
 strongly expressed than in Matthew. — Every one that is indebted 
 to us. We cannot forgive ' sins,' as such, that belongs to God ; but only 
 as obligations from man to man represented by the commercial phrase 
 'indebted.' — And bring us not into temptation. 'Bring' has 
 been substituted for 'lead,' here and in Matthew (R. V.), since the 
 verb is thus rendered (A. V.) in every other instance. The clause: 
 'but deliver us from the evil one' (see margin) explains this petition, 
 as referring to such temptation as would leave us in the power of the 
 evil one. (The discussion awakened by the rendering : ' the evil one,' 
 serves to confirm the position of the Revisers.) — The doxology, which 
 is properly rejected in Matt. 6: 13, has never found a place here. 
 In the plural form (' we,' 'us') there is an intimation of the fraternal 
 feeling which is the proper result of the filial position recognized in 
 the very addresses. Thus the prayer implies supreme love to God, 
 unselfish love of others. 
 
 Ver. 5. Which of you shall have? The question is: what 
 will happen in these supposed circumstances? The argument of this 
 parable is : 'If selfish man can be won by prayer and importunity to 
 give,' 'much more certainly shall the bountiful Lord bestow' (Trench). 
 As in the similar parable of the unjust judge' (chap. 18: 1-8), the 
 purpose is, not only to enjoin and encourage persevering prayer, but to 
 declare the certainty that prayer will be heard (vers. 9-13). — Three 
 loaves. One for the traveller, one for himself, to eat with his guest, 
 and one that there might be abundance. Allegorical interpretations 
 abound, but must be accepted with caution. A reference to the Bread 
 of Life is most probable. 
 
 Ver. 6. From a journey. At night, when it was pleasanter to 
 travel in a hot country. The request here is for another, hence the 
 parable illustrates intercessory prayer ; yet one of the loaves is for him 
 who asks. The hungry traveller coming at night to one who cannot 
 satisfy him may represent the awaking of spiritual hunger in the soul, 
 but such an interpretation cannot be insisted upon. 
 
 Ver. 7. Trouble me not. The half-vexed tone is true to nature. 
 The one asked is selfish, and his reluctance is real. But God's reluc- 
 tance is apparent only, and even this appearance arises from reasons 
 which work for our best good. This contrast is borne out by ver. 13. 
 — The door is now shut. Barred too, as the original implies. — 
 
11: 8-11.] LUKE XL 175 
 
 8 give thee ? I say unto you, Though he will not rise 
 and give him, because he is his friend, yet because of 
 his importunity he will arise and give him *as many 
 
 9 as he needeth. And I say unto you, Ask, and it shall 
 be given you ; seek, and ye shall find ; knock, and it 
 
 10 shall be opened unto you. For every one that asketh 
 receiveth ; and he that seeketh findeth ; and to him 
 
 11 that knocketh it shall be opened. And of which of 
 you that is a father shall his son ask 2 a loaf, and he 
 give him a stone? or a fish, and he for a fish give him 
 
 1 Or, whatsoever things. 2 Some ancient authorities omit a loaf and he give him a stone f or. 
 
 My children are -with me in bed, having gone to bed, and re- 
 maining there. — I cannot, i. e., 'will not,' because of the trouble of 
 unbarring the door, and the danger of disturbing the children, whose 
 repose is more to him than his friend's request. The father is natu- 
 rally introduced, and represents, better than the mother, in such a 
 parable, the heavenly Father we should importune. 
 
 Ver. 8. Importunity, lit., 'shamelessness.' The persistent knock- 
 ing and asking, unshamed by refusal, not ashamed to endure, is thus 
 brought out. 
 
 Vers. 9, 10. This part of the discnurse can scarcely have been taken 
 from the Sermon on the Mount (Matt. 7: 7, 8); since it directly 
 applies the lesson of the preceding parable, namely, that God will, even 
 when He seems to delay, hear and answer prayer. The law of His 
 kingdom is here laid down in literal terms. There is a climax in the 
 terms : ask— seek — knock. The last is apt in view of the persis- 
 tence of the man in the parable. ' The perseverance in prayer which 
 the Saviour commands on this occasion must be well distinguished 
 from the praying without ceasing of which Paul speaks (1 Thess. 5: 
 17). The latter is a continual prayerfulness and living of the soul in 
 dependence upon God, even when it has nothing definite to entreat. 
 The former, on the other hand, is persevering prayer for something 
 which one does not immediately receive, but as to which, nevertheless, 
 we may expect that God will give it to us in His own time and way, 
 Luke 18: 1-8' (Van Oosterzee). 
 
 Ver. 11. And of which, etc. The somewhat peculiar form of 
 the original may be thus translated : ' And of which of you that is a 
 father, shall his son ask a loaf, and he give him a stone? or a fish, 
 and he for a fish give him a serpent? or shall ask an egg, and he give 
 him a scorpion?' This also occurs in a slightly different form in Matt. 
 7: 9, 10. The habits of a human father are introduced to show God's 
 greater willingness. — A loaf. The loaves or cakes used in the East at 
 that time resembled a smooth flat stone, so that the question does not 
 mean, will he deny him ? but, will he deceive his son by giving him 
 
176 LUKE XI. [11: 12, 13. 
 
 12 a serpent? Or if he shall ask an egg, will he give 
 
 13 him a scorpion? If ye then, being evil, know how 
 to give good gifts unto your children, how much more 
 shall your heavenly Father give the Holy Spirit to 
 them that ask him? 
 
 what is no use to him, and only in appearance what he asked for. 
 The human father will give 'good gifts' (ver. 13). — Serpent. Here 
 the thing spoken of is hurtful. A human father will not deceive in 
 his gifts, nor will he knowingly injure his son by what he gives. 
 
 Ver. 12. An egg . . a scorpion. This verse is peculiar to Luke; 
 but it is only a repetition, through a new figure, of the latter part of 
 ver. 11. Human fathers do not give such gifts. 
 
 Ver. 13. If ye then, being evil. Our Lord assumes that men 
 are naturally sinful, and thus brings out by contrast the greater cer- 
 tainty as to what God will do. Since lie says 'ye,' not, 'we,' this 
 assumption would be presumption in any other than the sinless Son 
 of God. — To give good gifts. Though men are depraved, even in 
 their selfishness, this is the rule. — How much more. The differ- 
 ence is infinite ; yet a Christian life is always affording practical in- 
 struction as to 'how much more' we can trust God to hear and answer. 
 — Your heavenly Father, lit., 'Father from heaven,' implying 
 His coming down to us with His blessings Opposed to the useless 
 and hurtful things which earthly parents will not give to their children 
 asking for food, is the Holy Spirit. From the conduct of these 
 parents, our Lord deduces the certainty that our Heavenly Father will 
 bestow this highest, best gift upon His asking children. As this is 
 equivalent to 'good things' (Matt. 7: 11), we may infer that all that 
 is good for us is in a certain sense included in this one gift ; for what- 
 ever we receive is only blessed as it is sanctified by the Holy Spirit's 
 influence in us. This is better than to find here the lesson, that we 
 may expect unconditional answers to prayers for spii-itual gifts, only 
 conditional answers to other petitions. It is difficult to discriminate in 
 this way between what is spiritual and what is not; and petitions for 
 the former might also be prompted by selfishness. In all cases we 
 must submit to our Father's wisdom the question of what is good. 
 Else we may totally misunderstand His best gifts, deeming the loaf lie 
 gives a ftone, the fish a serpent, and the egg a scorpion. Misused as 
 well as misunderstood, His gifts may become what we have deemed 
 them. — To them that ask him. This, too, conditions the promise. 
 We must ask, for He has so appointed. Trust and prayer help each 
 other. The Saviour has nothing to say of objections to prayer. Since 
 God is a Person and a Father, prayer is a matter of course. The great 
 matter is not to prove that prayer is possible, but to believe in our 
 heavenly Father. When we do, we must pray. In teaching the deaf 
 mutes how to communicate with others, the first thing is to teach thern 
 
11: 14-16.] LUKE XL 177 
 
 Chapter 11: 14-26. 
 
 TJie Healing of a Dumb Demoniac, and the Opposition 
 of the Pharisees. 
 
 14 And he was casting out a * devil tchich was dumb. 
 And it came to pass, when the l devil was gone out, 
 the dumb man spake ; and the multitudes marvelled. 
 
 15 But some of them said, 2 By Beelzebub the prince of 
 ' 16 the 3 devils casteth he out 3 devils. And others, tempt- 
 
 1 Gr. demon. 2 Or, In. 3 Gr. demons. 
 
 to trust their teacher. So with us who by nature are deaf mutes in 
 our intercourse with God. Christ is the Teacher; if we trust Him, we 
 can easily learn of Him what and how and why to pray. All doubts 
 will vanish as we pray, and we can from our experience declare the 
 truth of our Lord's words. 
 
 The Healing of a Dumb Demoniac, and the Opposition of the Pharisees, 
 
 vers. 14-26. 
 
 Parallel passages : Matt. 12 : 22-30, 43-45 ; Mark 3 : 22-27. Some have supposed 
 that Luke gives the exact position, and not the other two Evangelists. But it is more 
 difficult to reconcile the accounts on this supposition. "We accept the position assigned 
 by Matthew and Mark : between the message from John the Baptist and the discourse 
 in parables. The incidents mentioned in chaps. 7: 36 — 8: 3, probably immediately 
 preceded. The events next succeeding seem to have been those which follow in this 
 Gospel, so that a large portion of the narrative, from chap. 11 : 14 to chap. 12 : 56 (ac- 
 c trdicg to others, to chap. 13 : 9 , is placed by Luke out of its position in the history as a 
 xcholc ; the events, however, being properly placed within the passage itself. 
 
 Ver. 14. And he was casting out. Indefinite as to time. — A 
 devil •which was dumb, or, 'a dumb demon.' The R. V. follows 
 the reading of Aleph, A, B, L, and good versions. The man was dumb ; 
 the dumb man spake. 
 
 Ver. 15. Some of them said. 'The Pharisees' (Matthew), 'the 
 scribes which came down from Jerusalem' (Mark). Luke omits the 
 language of the people, which called forth this expression of hostility ; 
 Matthew's more definite statement on the latter point would require 
 the mention of the hostile class. — By (or, 'in') Beelzebub, etc. 
 The Greek word is ' Beelzebul,' in all the instances ; comp. Mark 3 : 
 22. ' Beelzebub ' was the name of a Philistine idol i ' lord of flies ' ), 
 so Josephus. ' Beelzebul ' is cither an insulting form of the same 
 name, meaning 'lord of dung,' or it may mean 'lord of the habitation.' . 
 In any rase Satan is referred to, and the miracles were ascribed to 
 the result of fellowship with ('in') the prince of the devils. 
 
 Ver. 1G. A sign from heaven. Matthew places this at a later 
 12 
 
178 LUKE XI. [11: 17-21. 
 
 17 ing him, souglit of him a sign from heaven. But he, 
 knowing their thoughts, said unto them, Every king- 
 dom divided against itself is brought to desolation ; 
 
 18 *and a house divided against a house falleth. And if 
 Satan also is divided against himself, how shall his 
 kingdom stand? because ye say that I cast out 2 devils 
 
 19 3 by Beelzebub. And if I 3 by Beelzebub cast out 
 2 devils, by whom do your sons cast them out? there- 
 
 20 fore shall they be your judges. But if I by the 
 finger of God cast out 2 devils, then is the kingdom of 
 
 21 God come upon you. When the strong man fully 
 armed guardeth his own court, his goods are in peace : 
 
 1 Or, house falleth upon house. 2 Gr. demons. 3 Or, in. 
 
 point in the narrative, and with more exactness. But both the accu- 
 sation and demand were made at the same interview ; see vers. 29-32. 
 
 Ver. 17. But he, knowing their thoughts, etc. The reply 
 of our Lord to the charge of the Pharisees is given by all three Evan- 
 gelists in substantially the same terms. — Every kingdom divided 
 against itself, etc. The argument is a plain one : any organization 
 which is so divided as to defeat its own aims is thereby destroyed. — 
 And a house divided against a house falleth. The marginal 
 rendering : ' and house falleth upon house,' carries out the figure of 
 the desolated kingdom. Meyer insists upon this view ; but the R. V. 
 gives it the second place. 
 
 Ver. 18 applies the figure to the case in hand. — Satan is every- 
 where in the New Testament regarded as a person. 
 
 Ver. 19. By whom do your sons (i. e., 'pupils') cast them 
 out ? The argument, as against the objectors, holds good whether 
 the Jews really cast out demons or not. 'Sons' probably means 
 'pupils.' Whatever they may have accomplished, we may say with 
 Godet: 'To ascribe the imperfect cures to God, and to refer the perfect 
 cures to the devil — what logic ! ' 
 
 Ver. 20. By (literally, 'in,' t. c, in the use of) the firger of 
 God. This is the same as: 'in the Spirit of God' (Matthew), the 
 one expression explaining the other. His use of the power (finger) of 
 God was a proof that He worked in union with the Spirit of God, and 
 vice versa. 
 
 Ver. 21. "When the strong man fully armed, etc. Luke is 
 more specific than the other two Evangelists. 'The strong man' rep- 
 resents Satan. — His goods are in peace. The reference is, in 
 general, to Satan's possession of the demoniacs, but must not be 
 pressed in detail. 
 
11: 22-26.] LUKE XI. 179 
 
 22 but when a stronger than he shall come upon him, and 
 overcome him, he taketh from him his whole armour 
 
 23 wherein he trusted, and divideth his spoils. He that 
 is not with me is against me ; and he that gathereth 
 
 24 not with me seattereth. The unclean spirit when Mie 
 ■| is gone out of the man, passeth through waterless 
 s places, seeking rest; and finding none, 'he saith, I 
 
 will tarn back unto my house whence I came out. 
 
 25 And when 1 \ie is come, 1 he findeth it swept and gar^ 
 
 26 nished. Then goeth ^le, and taketh to him seven 
 
 l Or, it. 
 
 Ver. 22. But when a stronger than he. The stronger One is 
 Christ, who had come into the world, and was spoiling Satan by means 
 jof these very miracles at which they blasphemed. There is also an 
 intimation of final and complete victory in the fuller description : He 
 taketh from him his whole armor, etc. ' How could the Victor 
 stand in a covenant of peace and friendship with the vanquished ?' 
 (Van Oosterzee). The imagery is from Isa. 49: 24, 25. 
 
 Ver. 23. He that is not with me is against me. Comp. 
 chap. 9 : 50. There is no neutrality as respects Christ, and often the 
 alternative is Christ or Satan, as in this case. But in the case of the 
 external adherence to some organization of Christians, the other prin- 
 ciple holds. — And he tbat gathereth not with me seattereth. 
 This is absolutely true ; he does not gather with any other, but seat- 
 tereth ; all labor that is not with Christ is futile labor. Godet finds 
 here the figure of a captain rallying his army, and hindered by false 
 allies. But this is too detailed. 
 
 Ver. 24. The unclean spirit, etc. This illustration of the pre- 
 vious principle (ver. 23) occurs later in Matthew (12: 43-45), after 
 the saying about Jonah. That position is probably more correct. The 
 arrangement of Luke was probably occasioned by the similarity of the 
 subject spoken of, Satanic influences. — Gone out. More naturally 
 referred to other dispossessions than those wrought by Christ. — 
 Passeth through waterless places. The popular conception is 
 here referred to.— Seeking rest. 'Not to be in possession of some 
 human soul is (for them) to be in torment ' (Farrar). — I will turn 
 back unto my house. Evidently the person from whom he had 
 been driven out. 
 
 Ver. 28, Findeth it swept and garnished. Matthew prefixes 
 'empty.' It has no new tenant; the reformation is purely negative. 
 
 Ver. 2C>. Then goeth he, etc. This verse describes a more ter- 
 rible repossession, which in Matthew is applied to the Jews: 'Even 
 so shall it be also unto this evil generation.' The historical application 
 to the Jews is the primary one. The objectors were answered. lie 
 
180 LUKE XI. , [Hi 27^28. 
 
 other spirits more evil than * himself; and they enter 
 in and dwell there : and the last state of that man be- 
 coineth worse than the first. 
 
 Chapter 11: 27, 28. 
 
 The Woman's Benediction. 
 
 27 And it came to pass, as he said these things, a cer- 
 tain woman out of the multitude lifted up her voice, 
 and said unto him, Blessed is the womb that bare thee, 
 
 28 and the breasts which thou didst suck.. But he said, 
 Yea rather, blessed are they that hear the Avord of 
 God, and keep it. 
 
 1 Or, itself. 
 
 was not in league "with Satan ; but they were in danger of passing 
 into a worse state than any in their past history. The principle, how- 
 ever, holds good in all cases of temporary negative reformation. 
 Sometimes the reformed drunkard is re-possessed by seven spirits 
 more evil than the first. In the history of Christianity, the parable 
 has been frequently fulfilled. 
 
 The Woman's Benediction, vers. 27, 28. 
 
 Peculiar to Luke. This incident confirms the view that the previous occurrences 
 are identical with those narrated by Matthew and Mark. Both these Evangelists tell 
 us that nis mother and brethren sought Him at this time. As Luke says nothing of 
 this here, the marks of authenticity are all the greater. 
 
 Yer. 27. A certain woman. Herself a mother, we infer from her 
 language. Tradition calls her ' Marcella, a maid-servant of Martha.' — 
 Out of the multitude, not, 'of the company' (A. V.). Her voice 
 sounded out of the crowd. — Blessed is the womb. A natural 
 expression of womanly enthusiasm at the sayings and doings of Christ. 
 It is possible that this woman may have perceived Mary, and therefore 
 spoken this blessing. The fact that Luke places it after a severe utter- 
 ance, does not prove it untrustworthy. The woman's state of mind 
 was the effect of the whole discourse, and her ignorant enthusiasm 
 would only be increased by the severe tone of His words. Every ob- 
 servant public speaker will understand this. 
 
 Yer. 28. Yea, rather. Our Lord does not deny that His mother 
 was blessed ; but He nevertheless rectifies the woman'B view. The 
 ground of her blessedness, as in the case of all the human race, unto 
 whom, in the highest sense, 'a child is born, a son is given,' is that 
 she too belonged to them that hear the -word of God and keep 
 it. Coinp. chap. 1 : 45 ; 2: 19, 51. The Ave Maria, as used by de- 
 
11: 29-31.] LUKE XI. 181 
 
 Chapter 11 : 29-36. 
 
 Answer to Those Seeking a Sign. 
 
 29 And when the multitudes were gathering together 
 unto him, he began to say, This generation is an evil 
 generation : it seeketh after a sign ; and there shall no 
 
 30 sisru be driven to it but the sign of Jonah. For even 
 as Jonah became a sign unto the Ninevites, so shall 
 
 31 also the Son of man be to this generation. The queen 
 of the south shall rise up in the judgement with the 
 men of this generation, and shall condemn them : for 
 she came from the ends of the earth to hear the wis- 
 dom of Solomon ; and behold, * a greater than Solomon 
 
 1 Gr. more than. 
 
 vout Roman Catholics, is hut a repetition of the words of this woman ; 
 and their religious enthusiasm too often manifests the same unintelli- 
 gent wonder, which is here kindly reproved by our Lord. His answer 
 gives prominence not to His own word, but to ' the word of God ;' for 
 though they are the same, the woman was thinking solely of His 
 human birth, and not of His heavenly Father ; and this mistake He 
 would correct. The blessing our Lord pronounces may be the portion 
 of all believers, as well as of His mother. 
 
 Answer to Those Seeking a Sign, vers. 29-36. 
 
 Parallel passage : Matt. 12 : 39-42. Evidently these were Scribes and Pharisees 
 (comp. Matt. 16: 1; Mark 8: 11, 12). The disposition here exhibited is constantly 
 manifesting itself anew. Vers. 33-36 are peculiar, in this form, to Luke. The same 
 thoughts occur in Matt. 5 : 15 ; 6 : 22, 23 ; but here the connection is different. They 
 Wished a sign : a greater sign than Jonah is granted them ; but to perceive it. they 
 must not (as they do) cover the light with a bushel, shut the eyes of their under- 
 standing. 
 
 Ver. 29. When the multitudes, etc. Possibly in expectation 
 of the 'sign ;' but the controversy with the Pharisees was a prolonged 
 one, which would attract an increasing crowd. — This generation is 
 an evil generation. The opposers were, in fact, the representa- 
 tives of the mass of the Jewish people. 
 
 Ver. 30. For even as Jonah became a sign unto the 
 Ninevites. Peculiar to the briefer account of Luke. The appear- 
 ance of Jonah as a preacher after the three days and nights in the 
 whale's belly (after his resurrection), was a sign received by the 
 Ninevites. Our Lord speaks of something yet to occur, foretelling His 
 resurrection as a greater sign to that generation. 
 
 Ver. 31. The queen of the south. Comp. 1 Kings 10: 1, 'the 
 
182 LUKE XI. [Hi 32-36. 
 
 32 is here. The men of Nineveh shall stand up in the 
 judgement with this generation, and shall condemn it: 
 for they repented at the preaching of Jonah ; and be- 
 hold, *a greater than Jonah is here. 
 
 33 No man, when he hath lighted a lamp, putteth it 
 in a cellar, neither under the bushel, but on the stand, 
 
 34 that they which enter in may see the light. The lamp 
 of thy body is thine eye : when thine eye is single, 
 thy whole body also is full of light ; but when it is 
 
 35 evil, thy body also is full of darkness. Look there- 
 fore whether the light that is in thee be not darkness. 
 
 36 If therefore thy whole body be full of light, having 
 no part dark, it shall be wholly full of light, as when 
 the lamp with its bright shining doth give thee light. 
 
 1 Gr. more than. 
 
 queen of Sheba.' — From the ends of the earth. Hyperbolical 
 expression for a great distance. 'Sheba' was probably in the southern 
 part of Arabia. — The •wisdom of Solomon; comp. 1 Kings 10: 
 1-13. — A greater than. Greek, ' more than.' Not simply a greater 
 person, but greater wisdom ; the sign to this generation is more than 
 what attracted the queen of the south, etc. 
 
 Ver. 32. The men of Nineveh. If these Ninevites had not 
 heard of the miracle which had occurred to Jonah (ver. 30), the con- 
 trast is even stronger. For in that case their repentance was simply 
 at the preaching of Jonah (Jonah 3: 5), while the Jews remained 
 unbelieving in the case of Christ's resurrection as well as His preach- 
 ing. There is a climax in the order of Luke ; the greater sin was the 
 rejection of Christ's preaching of repentance. 
 
 Ver. 33. When he hath lighted a lamp, not, < candle.' — In 
 a cellar ; a crypt, or, covered passage. The rest of the verse is ex- 
 actly as in chap. 8: 16. 
 
 Ver. 34. The lamp of thy body is thine eye. Comp. Matt. 
 6 : 22, 23. This is the organ of the body which corresponds with the 
 light without. — When thine eye is single, etc. The whole mat- 
 ter of seeing is dependent on the state of the eye. ' Single,' giving a 
 clear image. The figure requires little explanation. The application 
 to spiritual vision is also obvious. The light from God shines ; but 
 it does not become light within us, if the organ of spiritual vision is 
 diseased, as it is in those who are unrenewed by the Holy Spirit. 
 
 Ver. 35. Look therefore, etc. This admonition is peculiar to 
 Luke, and very apt in view of the conflict which preceded. Total 
 darkness threatened those who opposed Him. 
 
 Ver. 36. If thy whole body, etc. This verse sets forth the 
 
11: 37-39.] LUKE XL 183 
 
 Chapter 11: 37-54. 
 
 Discourse against the Pharisees. 
 
 37 Now as he spake, a Pharisee asketh him to *dine 
 with him : and he went in, and sat down to meat. 
 3S And when the Pharisee saw it, he marvelled that he 
 3y had not first washed* before l dinner. And the Lord 
 said unto him, Now do ye Pharisees cleanse the out- 
 side of the cup and of the platter ; but your inward 
 
 * Instead of tvashed read bathed himself. — Am. Com. Gr. breakfast. 
 
 progress toward full light, in contrast with the lapse into total dark- 
 ness, of which ver. 35 warned them. Van Oosterzee thus explains: 
 ' Only when thy body is wholly illumined, without having even an 
 obscure corner left therein, will it become so bright and clear as if the 
 full brilliancy of a bright lamp illumined thee ; in other words, thou 
 wilt be placed in a normal condition of light.' The necessity of a 
 state of soul corresponding to and affected by the light which God so 
 fully gives is here emphasized. 
 
 Discourse against the Pharisees, vers. 37-54. 
 
 Peculiar to Luke, although the discourse (vers. 39-52) closely resembles the great 
 denunciation of the Pharisees (Matt. 23); but the circumstances of the two are entirely 
 different : the one was uttered just before our Lord departed solemnly and finally from 
 the temple; but in this case Luke definitely fixes the place in the house of a Pharisee. 
 A repetition of these fearful words is highly probable. The Pharisees had already 
 become His constant and bitter enemies. Hence the rebuke at this earlier date is 
 quite as natural as that in His final discourse He would sum up and repeat the woes 
 already pronounced. So this discourse seems to have followed closely the reply to the 
 demand for a sign (ver. 27). The place was Galilee; the time, before the great discourse 
 in parables, and probably just after His mother and brethren sought Him. 
 
 Ver. 37. Now as he spake. While He had been speaking, i. e., 
 the foregoing. A reference to some other time is barely possible, cer- 
 tainly not natural. — Asketh him. 'Besought' is too strong; it was 
 an ordinary invitation. — To dine. The meal was not the principal 
 repast of the day, but a morning one ; hence the margin of the R. V. 
 Granting that this day began with the healing of the demoniac, and 
 ended in the storm on the way to Gadara, we can see that the house 
 must have been near at hand, and the invitation readily accepted. 
 
 Ver. 38. "Washed, lit., 'baptized.' The American Revisers prefer 
 'bathed himself,' as in Mark 7: 4. The washing referred to was a 
 ceremonial one, not simply an act of cleanliness. In this ceremony the 
 Pharisees washed their hands, not their whole body. 
 
 Ver. 39. And the Lord said to him. The form of our Lord's 
 
184 LUKE XI. [11: 40-42. 
 
 40 part is full of extortion and wickedness. Ye foolish 
 ones, did not he that made the outside make the inside 
 
 41 also? Howbeit give for alms those things which l are 
 within ; and behold, all things are clean unto you. 
 
 42 But woe unto you Pharisees ! for ye tithe mint and 
 rue and every herb, and pass over judgement and the 
 love of God : but these ought ye to have done, and 
 
 1 Or, ye can. 
 
 opening remark indicates that the Pharisees 'marvelled' orally, and 
 that the others present of that sect had assented to the censure. This 
 was rudeness to the guest, calling for rebuke. — Now; not in contrast 
 to some previous time, but rather in the sense: full well, here is a 
 proof of the way in which ye Pharisees, etc. Others of this party 
 were doubtless present. — The ou'side of the cup and of the 
 platter. Comp. Matt. 23 : 25. The reference is to their ceremonial 
 observances ; but the contrast differs from that in Matthew. There 
 the outward legality and the inward immorality of their enjoyments 
 are in strict contrast: here the outwardly purified cup is opposed to 
 the inwardly corrupted heart of the drinker ; external conduct to in- 
 ner unseen motives. The comparison is less exact, since the figure 
 and the reality are joined. Some explain : ' the inside (of the cup 
 and platter) is full of your plunder and wickedness;' but this is gram- 
 matically objectionable. 
 
 Ver. 40. Ye fools, etc. Such a partial cleansing is no cleansing : 
 all such religious acts are supposed to have reference to God, to holi- 
 ness before Him ; since He made the inside as well as the outside, the 
 ceremonial purification of the latter without the real sanctitication of 
 the former is folly as well as wickedness. 
 
 Ver. 41. But rather, etc. Thus they should turn toward true 
 purity. Not that this giving of alms constituted holiness ; but to give 
 those things which are •within (the cup and platter) was a far 
 better purification than their ceremonial washings of the outside. 
 The precept receives point from the covetousness of the Pharisees. — 
 Some take the verse as ironical : But ye give alms, etc., and behold, 
 all things are clean to you (in your estimation). This is open to serious 
 objections. The marginal rendering: 'which ye can' (A. V. : 'such 
 things as ye have') is possible, but not favored by the context. 
 
 Ver. 42. For ye tithe, etc. Instead of really giving as our Lord 
 enjoined, they had been in the habit of levying tithes of the smallest 
 garden herbs, of which the law said nothing. ' Matthew mentions 
 other plants, anise and cummin (23 : 23). Could it be conceived that 
 one writer would have made so frivolous a change on the text of the 
 other, or on a common document?' (Godet). — Pass over. Matthew: 
 'have left undone.'— Judgment and the love of God. (Matthew: 
 'judgment, and mercy, and faith.') 'Judgment' refers to duties 
 
11: 43-46.] LUKE XI. 185 
 
 43 not to leave the other undone. Woe unto you Phari- 
 sees ! for ye love the chief seats in the synagogues, 
 
 44 and the salutations in the market-places. Woe unto 
 you ! for ye are as the tombs which appear not, and 
 the men that walk over them know it not. 
 
 45 And one of the lawyers answering saith unto him, 
 blaster, in saying this thou reproachest us also. 
 
 46 And he said, AVoe unto you lawyers also ! for ye lade 
 men with burdeus grievous to be borne, and ye your- 
 selves touch not the burdens with one of your fingers. 
 
 l Or, Teacher. , 
 
 toward man. Hence the two expressions include 'the weightier mat- 
 ters of the law.' Our Lord's wisdom appears in not opposing the 
 minor requirements, but in making the essential ones supreme. 
 Pharisaism often results from a lack of moral perspective. 
 
 Yer. 43. The chief seats. Occupied by the elders. Loving such 
 places is the error. — Salutations in the market-places. The 
 formal public recognition of their presence and importance. Comp. 
 chap. 20: 46. This form of Pharisaism still lives. 
 
 Ver. 44. The best authorities (Aleph, B, C, L, Latin versions) omit 
 the words ■ scribes and Pharisees, hypocrites.' They were probably 
 inserted from Matthew by the transcribers. — As the tombs which 
 appear not. Comp. Matt. 23 : 27. The ' whited sepulchres ' were 
 those of the rich, and the application is to external beauty covering 
 inner corruption ; here humbler tombs are spoken of, which in the 
 course of time would be unnoticed by those passing over them, thus 
 causing defilement. There the pretence of Pharisaism is brought out ; 
 here its insidiousness. This difference is an incidental evidence that 
 the two discourses were uttered: one in the capital (where the splen- 
 did sepulchres were more common), the other in the humbler province 
 of Galilee. 
 
 Ver. 45. One of the lawyers (see on chap. 10: 25). Godet dis- 
 tinguishes three grounds for the reproach of the lawyers (scribes): 
 1. Religious iutellectualism (ver. 46) ; 2. Persecuting fanaticism (vers. 
 47-51); 3. The pernicious influence which they exercised on the re- 
 ligious state of the people (ver. 52). — In saying this. The R. V. is 
 here both more intelligible and more elegant. — Thou reproachest 
 us also, who are in official, ecclesiastical position. The man was not 
 a Sadducee, but a Pharisee, and probably felt that the censure applied 
 to him. He would shelter his character behind his office ! Doubtless 
 he would imply, as his successors have done : in touching us, the God- 
 appointed officials, you are blaspheming. 
 
 Ver. 46. Also is omitted in the A. V., but is properly restored 
 here. —For ye lade men with burdens, etc. Comp. Matt. 23: 4. 
 
186 LUKE XI. [11: 47-50. 
 
 47 Woe unto you! for ye build the tombs of the prophets, 
 
 48 and your fathers killed them. So ye are witnesses, 
 and consent unto the works of your fathers : for they 
 
 49 killed them, and ye build their tombs. Therefore also 
 said the wisdom of God, I will send unto them pro- 
 phets and apostles; and some of .them they shall kill 
 
 50 and persecute ; that the blood of all the prophets, 
 
 There is a climax in the verse, and the rebuke is cumulative. They 
 made God's law a burden, added to it, and would not touch it them- 
 selves, not even with one finger. 
 
 Ver. 47. For ye build the tomba of the prophets, etc. 
 Comp. Matt. 23 : 29, 30. Their building of these tombs is practically 
 an assertion : ' If we had been in the days of our fathers,' etc. 
 
 Ver. 48. So ye are witnesses, and consent unto the 
 ■works of your fathers. Our Lord tells them the real meaning of 
 their zeal for the prophets' memory: 'they had toward God, who sent 
 them, the same enmity at heart as the murderers of the prophets ' (Van 
 Oosterzee). ' Instead of the penitent confession: "We have sinned, 
 we and our fathers," this last and worst generation in vain protests 
 against their participation in their fathers' guilt, which they are mean- 
 while developing to the utmost, and filling up its measure' (Stier). 
 The terms 'witness' and 'consent unto' are used of Saul of Tarsus in 
 connection with the stoning of Stephen (Acts 7: 58; 8: 1). — Their 
 tombs is necessarily supplied in English, though not found in the 
 Greek, according to the best authorities. 
 
 Ver. 49. Therefore also said the wisdom of God. Comp. 
 Matt. 23 : 34, where ' I ' is used ; so that Christ represents Himself 
 as ' the wisdom of God.' This seems to be a quotation ; but there is 
 no passage in the Old Testament which fully corresponds, and the 
 form is an unusual one for such a quotation. Explanations: (1) An 
 amplification of 2 Chron. 24: 19, made by Him who is 'the wisdom of 
 God.' That passage speaks of the sending of prophets and their re- 
 jection, and is connected with the dying words of Zechariah : 'The 
 Lord look upon it and require it.' This is on the whole preferable. 
 (2) Our Lord refers to His own words, as spoken on some former oc- 
 casion. This is possible, but leaves us in uncertainty. (3) A quota- 
 tion from some unknown Jewish book. This is out of the question. 
 (4) The notion that Luke is quoting Matt. 23: 34, etc., and inserts: 
 ' the wisdom of God,' because in his day this passage was thus spoken 
 of in the Church, is a mere assumption. — Prophets and apostles; 
 the first preachers of the gospel, but without any specific distinction 
 between the two terms ; comp. Matt. 23 : 34. — Some of them, etc. 
 Comp. Acts 5: 40; 23: 19; 26: 11. 
 
 Ver. 50. That the blood of all the prophets, etc. Matthew : 
 ' all the righteous blood,' etc. Here, as in ver. 49, Luke is more spe- 
 
11: 51-53.] LUKE XI. 187 
 
 which was shed from the foundation of the world. 
 
 51 may be required of this generation ; from the blood 
 of Abel unto the blood of Zachariah, who perished 
 between the altar and the l sanctuary : yea, I say unto 
 
 52 you, it shall be required of this generation. Woe unto 
 you lawyers ! for ye took away the key of knowledge : 
 ye entered not in yourselves, and them that were en- 
 tering in ye hindered. 
 
 53 And when he was come out from thence, the scribes 
 and the Pharisees began to 2 press upon him vehe- 
 mently, and to provoke him to speak of 3 many things; 
 
 1 Gr. house. 2 Or, set themselves vehemently against him. 3 Or, more. 
 
 cific. especially in the last clause : may be required of this gene- 
 ration (which is repeated in ver. 51), showing that the punishment 
 for the persecutions of the past is meant. The primary fulfilment was 
 at the destruction of Jerusalem. This punishment was national ; in 
 the case of individuals future retributions are concerned. 
 
 Ver. 51. From the blood of Abel, the first martyr, unto the 
 blood of Zachariah, the last one named in the Old Testament his- 
 torical books, as they were then arranged (2 Chron. 24: 15). This 
 case agrees with the specification which follows, and no other one does. 
 The words ' son of Barachiah ' are added in Matthew. On the difficulty 
 this involves, see that passage. But the dying words of Zachariah : 
 'The Lord look upon it. and (will) require it,' are significant. 
 
 Ver. 52. This verse forms a fitting close to the part of the discourse 
 occasioned by the lawyer's remark. It expresses the same thought as 
 Matt. 23 : 13, but carries out the figure further. — The key of 
 knowledge. 'Knowledge' is the 'key.' This had been taken away 
 by the teaching of the lawyers, which made the people incapable of 
 understanding and accepting salvation in Christ. The" verse refers to 
 something which had already occurred. A right understanding of the 
 law would lead to Christ (Gal 3 : 24) ; but the lawyers had so inter- 
 preted it as to produce the opposite result. When the gospel is 
 preached Pharisaically, the effect is the same. 
 
 Ver. 53. When he was come out thence (so Aleph, B, C, L, 
 and 33, the best of the cursives). From the house of the Pharisee. — 
 The scribes and Pharisees followed Him with malicious intent 
 aroused by His discourse. — To press upon him vehemently, or, 
 'to be very spiteful,' intensely embittered against Him. The former 
 sense is preferable, as including both their feeling towards Him and 
 their actual following of Him with hostile purpose. It is then neces- 
 sary to supply ' Him' in English. — To provoke him to speak of 
 many (or, 'more') things. To catechize Him on a variety of sub- 
 jects, so as to take Him off His guard. 
 
188 LUKE XII. [11:54—12:1. 
 
 54 laying wait for him, to catch something out of his 
 mouth. 
 
 Chapter 12: 1-12. 
 
 Warning agaimt Hypocrisy and Fearfulness. 
 
 12: l In the mean time, when x the many thousands of 
 the multitude were gathered together, insomuch that 
 they trode one upon another, he began to 2 say unto 
 his disciples first of all, Beware ye of the leaven of the 
 
 1 Gr. the myriads of. 2 Or, say unto his disciples, First of all beware ye. 
 
 Ver. 54. Laying wait for him, to catch something out of 
 his mouth. This is the correct form of the verse. The figure is bor- 
 rowed from hunting. It was not only that they waited for something 
 to suit their purpose ; but they hunted for, it, since the expressions 
 represent both the beating up of game and the lying in wait to capture 
 it. 'Him' is omitted by Aleph, but is otherwise well sustained. — 
 The clause inserted in the A. V. : ' that they might accuse Him,' is 
 not found in Aleph, B, L, and some versions. It was probably added 
 from similar passages. 
 
 Warning against Hypocrisy and Fearfulness, vers. 1-12. 
 
 Chapter 12 is made up of a series of discourses following each other in immediate 
 succession, with less of unity and logical succession than are found in most of our 
 Lord's recorded sermons. Some have therefore thought that Luke here records a 
 compilation of our Lord's teachings, delivered on very different occasions, one para- 
 graph alone (vers. 13-21) heing peculiar and in its proper place. This is possible ; yet 
 even in that case the order and arrangement of the Evangelist suggest new views of tho 
 truth elsewhere recorded. In itself the chapter seems to contain a scries of discourses 
 delivered on one definite occasion. The only evidence that it is other than what it 
 seems, is furnished by the similarity of the sayings to those found in different connec- 
 tions in the other Gospels. In view of the acknowledged repetitions in our Lord's 
 teachings, this evidence is insufficient —It is probable that the crowd was gathering 
 again while our Lord was in the house of the Pharisee, that on coming forth He began 
 a discourse to His disciples, following up the thoughts uttered there; and that as new 
 occasions iinni diately presented themselves, Ho continued His discourses with a 
 variation in the theme. 
 
 Conte>its of this paragraph: ' Beware of hypocrisy ("ver. 1), for all shall be made evi- 
 dent in the end (ver. 2) ; and ye are witnesses and sharers in this unfolding of tho 
 truth (ver. 3). In this your work, ye need not fear men, for your Father has you in 
 His keeping (ver. 4-7), and the confession of my name is a glorious thing (ver. 8) ; but 
 the rejection of it (ver. 9), and especially the ascription of my works to the evil one 
 (ver. 10), a fearful one. And in this confession ye shall be helped by the Holy Spirit 
 in the hour of need (Vers. 11, 12).' Alford. Must of the thoughts are found in Matt. 
 10: 26-33. 
 
12:2-5.] LUKE XII. 189 
 
 2 Pharisees, which is hypocrisy. But there is nothing 
 covered up, that shall not be revealed : and hid, that 
 
 3 shall not be known. Wherefore whatsoever ye have 
 said in the darkness shall be heard in the light ; and 
 what ye have spoken in the ear in the inner chambers 
 
 4 shall be proclaimed upon the housetops. And I say 
 unto you my friends, Be not afraid of them which kill 
 the body, and after that have no more that they can do. 
 
 5 But I will warn you whom ye shall fear : Fear him, 
 which after he hath killed hath * power to cast into 
 
 1 Or, authority. 
 
 Ver. 1. In the mean time. Literally: in which things, i. e., 
 during those just related. — When the many thousands, lit., 
 ' the myriads,' etc. ' Myriads ' is used indefinitely here. — First. 
 Many join this with what follows: ' first of all beware ;' but we prefer 
 the usual connection with 'said,' etc. (Comp. R. V., text, and mar- 
 gin.) He speaks to His disciples now, to the multitude afterwards 
 (ver. 13 if.). — Leaven of the Pharisees, i. e., their doctrine 
 (Matt. 16: 12). — Which is hypocrisy. Not strictly that the leaven 
 was hypocrisy, but that their leaven (doctrine) was of such a kind 
 that its essence was hypocrisy. This is a reason why they should beware 
 of it. 
 
 Ver. 2. But there is nothing covered up, etc. Comp. chap. 
 8: 17, which expresses the same thought. 
 
 Ver. 3. Wherefore. On account of the principle of ver. 2. 
 Godet renders : in place thereof, making an antithesis to ver. 2 ; but 
 the other seems preferable. — Whatsoever ye have said, etc. 
 There is a parallelism here, as in Matt. 10 : 27. There, however, the 
 contrast is between the privacy of Christ's teaching arM the publishing 
 of the gospel by the disciples ; here, between the teaching of the disci- 
 ples in the days of persecution and in the days of triumph. — Inner 
 chambers : the term is applied to store-rooms, which would be the 
 most private apartments. The word ' closet ' has been given up in the 
 It. V. 
 
 Ver. 4. Unto you my friends. Peculiar to Luke ; comp. John 
 15: 13-15. — After that have no more that they can do. To 
 be explained by Matt. 10 : 28 : ' are not able to kill the soul.' 
 
 Ver. 5 is much fuller than Matt. 10 : 28, and can scarcely have 
 been taken from that passage. — Fear him, etc. This refers to God, 
 not to Satan. We are to resist the latter, not to fear him. Moreover, 
 the contrast is far more fitting between men and God. It is objected 
 that this presents God in a harsh light; but the other view makes 
 Satan the final arbiter of man's destiny. — After he hath killed 
 hath power to cast into hell, Gr. ' Gehenna.' Not, ' Hades,' 
 
190 LUKE XII. [10 : 0-9. 
 
 6 l hell; yea, I say unto you, Fear him. Are not five 
 sparrows sold for two farthings? and not one of them 
 
 7 is forgotten in the sight of God. But the very hairs 
 of your head are all numbered. Fear not : ye are of 
 
 8 more value than many sparrows. And I say unto 
 you, Every one who shall confess 2 me "before men, 
 3 him shall the Son of man also confess before the an- 
 
 9 gels of God : but he that dcnieth me in the presence 
 of men shall be denied in the presence of the angels 
 
 1 Gr. Gehenna. 2 Gr. in me. 3 Qr. in him. 
 
 ■which would he inappropriate. Matthew : ' to destroy both soul and 
 body in Gehenna.' These passages are conclusive against the mate- 
 rialistic notion that the death of the body involves in any case the 
 extinction of the soul. — Fear him ; emphatic repetition. 
 
 Ver. 6. Are not five sparrows, etc. The difference of form 
 between this verse and Matt. 10 : 29 is a marked proof of the inde- 
 pendence of the two Evangelists. — Two farthings. Amer. C!om. : 
 1 pence,' the coin named being worth about a cent and a half. — For- 
 gotten in the sight of God. Matthew : ' fall on the ground with- 
 out your Father.' 
 
 Ver. 7. But the very hairs of your head, etc. God's provi- 
 dence, like His creative work, must be accepted in what is least as 
 well as in what is greatest. — Fear not: ye are of more value 
 than many sparrows. The best authorities omit 'therefore,' which 
 occurs in Matthew. The apparent contradiction between this precept 
 and that of ver. 5 is removed by the gospel. Only those who know 
 God as worthy of such fear as is there commanded know how to trust 
 Him without the fear forbidden here. Where His justice is forgotten, 
 His providence is rarely admitted. 
 
 Ver. 8. Every one who. The K. V. properly distinguished this 
 phrase from 'whosoever.' Comp. Matt. 10: 31, 32, where both occur. 
 
 Confess me. The Greek, 'in me,' suggests the idea of fellowship 
 
 with, trust in a living Person.— Before the angels of God. Coin]). 
 chap. 9: 2G, which indicates that the time referred to is the coming 
 of Christ. 
 
 Ver. 9. But he that denieth, etc. The counterpart of ver. 8. — 
 In the presence of men. The best authorities give a different 
 preposition here from that in ver. 8, as- the R. V. indicates. — Shall 
 be denied. 'Jesus does not say He will deny the renegade, as He 
 said that lie would confess the confessor. The veil) is here in the 
 passive, as if to show that this rejection will be a self-consummated 
 act' (Godet). 
 
12: 10-13.] LUKE XII. 191 
 
 10 of God. And every one who shall speak a word 
 against the Son of man, it shall be forgiven him : but 
 unto him that blasphenieth against the Holy Spirit it 
 
 11 shall not be forgiven. And when they bring you be- 
 fore the synagogues, and the rulers, and the authori- 
 ties, be not anxious how or what ye shall answer, or 
 
 12 what ye shall say: for the Holy Spirit shall teach you 
 in that very hour what ye ought to say. 
 
 Chapter 12: 13-21. 
 Warning against Covetousness. 
 
 13 And one out of the multitude said unto him, 
 1 Master, bid my brother divide the inheritance with 
 
 1 Or, Teacher. 
 
 Ver. 10. Shall speak a word against the Son of man, etc. 
 Comp. Matt. 12 : 31, 32 ; Mark 3 : 28-30, especially the latter passage, 
 where blasphemy against the Holy Spirit is illustrated, if not denned. 
 There seems to be a contrast between ' speak a word ' and blasphe- 
 mies. The 'unpardonable sin' is regarded by some as a particular 
 sin, such as that of attributing Christ's works to Satan ; by others, as 
 a state of hostility to holiness which renders the soul incapable of for- 
 giveness, beyond the reach of the Holy Spirit. Those who fear to 
 commit it are in little danger of doing so. 
 
 Ver. 11 . And -when they bring you before the synagogues, 
 I. e., into the synagogues before the ecclesiastical authorities. Comp. 
 Matt. 10: 17-19. — How or what ye shall answer, or "what ye 
 shall say. Matthew places this precept and promise in the discourse 
 to the Twelve when they were sent out : Mark, in the discourse on 
 the Mount of Olives to four disciples. It was probably repeated. 
 
 Ver. 12. For the Holy Spirit shall teach you in that very 
 hour. In marked contrast with ver. 10. The Holy Spirit that some 
 might blaspheme, is to furnish them with language to defend them- 
 selves. While the promise is here connected with special occasions, it 
 probably has a wider application. ' The Book of Acts is an uninter- 
 rupted and continuous exposition of the significance and force of this 
 saying' (Van Oosterzee). The verse certainly proves that men can 
 become, through their speech, the organs of the Holy Spirit. It as- 
 serts the fact of inspiration, and its vehicle, namely, human language. 
 
 Warning against Covetousness, vers. 13-21. 
 
 Peculiar to Luke. The occasion is the same. In the previons paragraph the preva- 
 lent tone waa that of warning ; lure it id uno of instruction. 
 
192 LUKE XII. [12: 14, 15. 
 
 14 me. But he said unto him, Man, who made me a 
 
 15 judge or a divider over you? And he said unto them, 
 Take heed, and keep yourselves from all covetousness : 
 x for a man's life consisteth not in the abundance of 
 
 1 Gr. for not in a man's abundance consisteth his life, from the things which he possesseth. 
 
 Ver. 13. And one out of the multitude. An ordinary hearer 
 in (he crowd. His request may have been suggested by our Lord's pre- 
 vious declarations about Providential care, or by his own notion that 
 the Messiah would set all things right. He manifests some confidence 
 in the Lord. — Bid my brother divide the inheritance with 
 me. The man seemed to have been wronged by his brother, and 
 feeling this, as was natural, he made this inopportune request. There 
 is no evidence that he wanted more than his legal share, or that he 
 was a younger brother, who was envious of the double portion of the 
 first-born son. Brooding on earthly things while our Lord spoke of 
 heavenly things, the only effect was a request for earthly things. No 
 covetousness is so dangerous as that which listens to Christ only to 
 use Him as a helper for the increase of wealth. Yet this man was una- 
 ware of the sinfulness of such a step. Christ here sheds light on this sin. 
 
 Ver. 14. Man. In a tone of reproof, as in Rom. 2 : 1 ; 9 : 20. — - 
 "Who made me a judge ? etc. Moses assumed this position, and 
 was reproached for it by one of his countrymen in language closely 
 resembling this (Ex. 2: 14); Christ expressly rejects it. The one 
 was the founder of a state, the other of a spiritual kingdom. A purely 
 worldly case our Lord declines to consider. It has been remarked 
 that He repeatedly considered the question of divorce; which shows 
 that marriage and divorce are not purely secular matters, but of a 
 religious character. 
 
 Ver. 15. Unto them 'Evidently the crowd. — Keep yourselves 
 from all (i. e., every kind of) covetousness. Our Lord saw that 
 this was the man's motive, and grounds His lesson upon it. From 
 the one form manifested by the man, He warns against ' all ' kinds. 
 The evidence for the reading 'all' is abundant.— For a man's life, 
 etc. Comp. the margin. The sentence is difficult to translate accu- 
 rately. The thought is : a man's life never consists in what he possesses ; 
 even when he has abundance, the rule holds good. The positive 
 truth, afterwards brought out, is: A man's life is of God, hence 
 it cannot be from, even the most abundant possessions. If earthly 
 1 life ' is here meant, the prominent idea is, that God alone lengthens 
 or shortens the thread of life, irrespective of possessions; and this is 
 certainly taught in the parable which follows. But ver. 21 seems to 
 call for a higher sense (including spiritual and eternal life). This 
 pu<rgests the additional thought that true life does not consist in wealth. 
 The two views maybe represented by two renderings: his life does 
 not depend vn, or, dues not consist in, his possessions. 
 
12: 10-20] LUKE XII. 193 
 
 16 the things which he possesseth. And he spake a 
 parable unto them, saying, The ground of a certain 
 
 17 rich man brought forth plentifully : and he reasoned 
 within himself, saying, What shall I do, because I 
 
 18 have not where to bestow my fruits? And he said, 
 This will I do : I will pull down my barns, and build 
 greater ; and there will I bestow all my corn and my 
 
 19 goods. And I will say to my 1 soul, 1 Soul, thou hast 
 much goods laid up for many years ; take thine ease, 
 
 20 eat drink, be merry. But God said Unto him, Thou 
 
 1 Or, life. 
 
 Ver. 16. A parable. Yet a true history constantly repeated. — 
 The ground, lit., 'place,' i.e., estate. — Brought forth plenti- 
 fully. By God's blessing, not by fraud or injustice, did this man's 
 wealth increase. The seeming innocence of the process is its danger ; 
 there is nothing to awaken qualms of conscience as his possessions 
 increase. 
 
 Yer. 17. 'What shall I do? He does not appear as a grasping 
 speculator, but as one whom wealth, by a very natural process, made 
 discontented, anxious, and perplexed. The proper answer to his 
 question is found in ver. 33. But this prosperous man says, * my 
 fruits,' not God's gifts; that too when the increase was due to God's 
 providence. This feeling is as sinful in its way as recognized crimes. 
 
 Ver. 18. This will I do, etc. He proposed to do just what every 
 man of ordinary business sagacity would do. He was not a ' fool,' 
 from a commercial point of view. He represents the great mass of 
 successful men. — My barns, or, 'store-houses' of any kind. 
 
 Ver. 19. Soul. The marginal rendering, ' life,' shows the cor- 
 respondence with the saying in ver. 15. — Thou hast many goods 
 laid up for many years. He was no unusual and hardened sinner, 
 because he thus thought. Yet he made two mistakes : (1) He thought 
 that his many goods could satisfy his ' soul,' degrading it to the level 
 of material things ; (2) He spoke of ' many years,' forgetting that he had 
 no such lease of life. — Take thine ease. His wealth had disquieted 
 him ; he would now make it the basis of rest. — Eat, drink, be 
 merry. But idleness will not satisfy him ; he must begin to revel, 
 to have occupation. This was the natural step. The four verses 
 (16-19) are a graphic portrayal of worldliness. In real life some- 
 times the father fills out the character of vers. 16-18, and it is the 
 sons who utter the Epicurean sentiment of ver. 19 ; but the picture 
 remains true to life. Novelists expand these verses into volumes, but 
 too often forget the spiritual lesson. 
 
 Ver. 20. But God said unto him. In contrast with what he 
 had said to himself. God is represented as audibly uttering this judg- 
 13 
 
194 LUKE XII. [12: 21. 
 
 foolish one, this night Ms thy 2 soul required of thee; 
 and the things which thou hast prepared, whose shall 
 21 they be? So is he that laycth up treasure for him- 
 self, and is not rich towaid God. 
 
 1 Gr. the>/ require thy s-.ul. 2 Or, I fe. 
 
 merit, to bring before the man the certainty of approaching death. 
 Often in real life some messenger of death comes to impress the game 
 fact upon those here represented. — Thou fool, in spite of the sensi- 
 ble, practical thought of ver. 18. — This night. The 'many years' 
 are not his. — Is thy soul required, lit., ' they require thy soul.' 
 This is probably equivalent to : I will require of thee ; but the form 
 suggests a reference to the angels as the ministers of God's purposes. 
 Some indeed think that there is an allusion to murderers who will rob 
 him of his goods also ; but this is rather fanciful. — Thy soul, which 
 you would have ' eat, drink, be merry,' is summoned where all this 
 ceases. It must be conscious of its higher nature, which, alas, now 
 exposes it to judgment. — The things •which thoirhast prepared, 
 etc. • Prepared ' for thyself, they cannot be thine. Some answer : 
 they will be for my son, my family ; but observation proves the an- 
 swer a folly. Inherited riches are rarely a blessing, and the strife 
 among heirs in answering this very clause is one of the saddest pages 
 of social life (comp. ver. 13). 
 
 Ver. 21. So, thus foolish and destitute, even though the hour of 
 his awaking from the dream of wisdom and wealth has not yet come, 
 is, not, ' will be,' for a terrible every-day fact is set forth, he that 
 layeth up treasure for himself. The folly and sin and real des- 
 titution spring from the selfishness of this course. The evil is not in 
 the treasure, nor in laying up treasure, but in laying up treasure for 
 one's self. A case like this, where the sinner is respectable, honest, 
 and prosperous, shows the true nature of sin : it is a devotion to self, 
 not to God, and laying up solely for self is therefore a sin, according 
 to the judgment of Christ. — And is not rich toward God. This 
 is the same as having 'a treasure in the heavens' (ver. 33; Matt. 5: 
 20). Hence it cannot mean simply, being actually rich and using the 
 wealth for the glory of God. It refers to the true wealth which God 
 preserves for us and will impart to us, spiritual wealth, possessions in 
 Ilis grace, His kingdom, His eternal favor, that are not left behind at 
 death. Gathering for self directly interferes with the acquiring of 
 this true wealth ; gathering for the purposes set forth in ver. 19 is a 
 robbing of the Spirit. But the possession of wealth docs not in and of 
 itself prevent the acquisition of the true riches. It is the desire for 
 wealth, the trust in riches, which proves a snare (chap. 18: 24; Mark 
 10: 21). The sin of covetousness is all the more dangerous, because 
 so respectable. But the Bible join«< together covetousness, unclean- 
 noes, and idolatry (see Eph. 5 : 5, and many similar passages). 
 
12: 22-25.] LUKE XII. 195 
 
 Chapter 12: 22-53. 
 Various Lessons for the Disciples. 
 
 22 A nd lie said unto his disciples, Therefore I say unto 
 you, Be not anxious for your 'life, what ye shall eat; 
 
 23 nor yet for your body, what ye shall put on. For 
 the 1 life is more than the food, and the body than the 
 
 24 raiment. Consider the ravens, that they sow not, 
 neither reap ; which have no store-chamber nor barn ; 
 and God fecdeth them ; of how much more value are 
 
 25 yc than the birds ! And which of you by being anx- 
 
 1 Or, s> ul. 
 
 Various Lessons for the Disciples, vers. 22-53. 
 
 The Sermon on the Mount furnishes parallels to the earlier part of this section, and 
 th eechatological discourse to the latter part. See Matt. G: 25-33; 24: 42-51; comp. 
 Matt. 10: 34-3G. The whole seems, however, to have been uttered on one occasion. 
 The connection with what precedes is close. Vers. 22-34 treat of worldly care, which 
 ta to trust God, while covetousness trusts wealth more than God. Both sins are 
 dangerous, because insidious. Many Christians obtain the mastery over other forms 
 of evil, and yet fail to recognize the evil of these closely related practical errors. — 
 Vers 35-40 contain an exhortation to watchfulness, which, in response to a question 
 of Peter (ver. 41), passes over into a direct application to the Twelve (vers. 41-48), the 
 discourse to the disciples closing with a vivid picture of the division which will result 
 from the mission of our Lord (vers. 49-53). 
 
 Ver. 22. Therefore, since worldly riches are of so little use, be 
 not anxious ; God, who cares for your higher life, will provide for the 
 lower, and since He provides food for the ravens and clothing for the 
 lilies, He will certainly, being a Father, provide for you, His children. 
 
 Ver. 23. The life, or, 'soul,' but evidently the physical life is 
 meant. 
 
 Ver. 24. Consider the ravens. Comp. Job 38: 41 ; Ps. 147: 9; 
 the thought here is more general, however. The word translated ' con- 
 si ler' is stronger than that used in the Sermon on the Mount; it im- 
 plies observation and study. ' In the example borrowed from nature, 
 it is important to mark how all the figures employed — sowing, reaping, 
 store-house, barn — are connected with the parable of the foolish rich 
 man. All these labors, all these provisions, in the midst of which the 
 rich man died, — the ravens knew nothing of them ; and yet they live! 
 The will of God is thus a surer guaranty of existence than the posses- 
 sion of superabundance.' (Godet.) 
 
 Ver. 25. By being anxious. The uselessness of such anxiety is 
 now set forth. — Add a cubit unto his stature, or, ' age.' The 
 
19G LUKE XIT. [12: 20-29. 
 
 26 ious can add a cubit unto his l stature? If then ye 
 are not able to do even that which is least, why are ye 
 
 27 anxious concerning the rest? Consider the lilies, how 
 they grow : they toil not, neither do they spin ; yet I 
 say unto you, Even Solomon in all his glory was not 
 
 28 arrayed like one of these. But if God doth so clothe 
 the grass in the field, which to-day is, and to-morrow 
 is cast into the oven ; how much more shall he clothe 
 
 29 you, O ye of little faith ? And seek not ye what ye 
 shall eat, and what ye shall drink, neither be ye of 
 
 1 Or, age. 
 
 latter is probably the sense here. For to add a, cubit (eighteen inches) 
 to one's stature, would be doing something enormous, and ver. 26 sug- 
 gests that a small thing is referred to. As in Ps. 39 : 5, the life is 
 conceived of a race or journey measured off: to add a cubit to this 
 would seem comparatively trifling ; but even this we cannot do with 
 all our anxiety. 
 
 Ver. 26. Are not able to do that which is least. Peculiar 
 to Luke, though implied in the Sermon on the Mount. 
 
 Ver. 27. Consider the lilies. In Matthew this is prefaced by 
 the clause : ' And why are ye anxious concerning raiment V The next 
 verse suggests that there is a reference to wild flowers in general. 
 They are very plenty and gorgeous in Palestine. The Huleh lily may 
 be meant. — How they grow, etc. No labor, no care; yet even 
 Solomon, etc. His pomp is still proverbial in the East. — In all 
 his glory. The Jewish audience could conceive of no higher repre- 
 sentative of earthly glory. —Like one of these. The microscope 
 has only magnified the force of these words. ' One' flower has beauty 
 enough to outshine Solomon. 
 
 Ver. 28. Doth so clothe. God has created the flowers, and 
 purposed to make them as they are : without His sustaining hand, 
 they could not exist. — To-morrow is cast into the oven. With- 
 ered grass and flowers were used as fuel in the East. — Much moi e ; 
 since He is your Father (ver. 30). — O ye of little faith; a single word 
 in the Greek. The faith is ' little,' because it does not trust, for that 
 which is of less importance, the God who has given us the greatest and 
 best gift, Himself as our personal Friend, more especially in Jesus Christ. 
 
 Ver. 29. Neither be ye of doubtful mind. The word in the 
 original is derived from ' meteor,' and is explained by some : do not 
 rise in fancy to high demands, creating imagined necessities, thus 
 making yourselves more ill-contented and more disposed to unbelieving 
 anxiety. Others interpret (as in A. V.): do not be fluctuating, t. e. t 
 anxious, tossed between hope and fear. This suits the connection, but 
 is a less usual sense. 
 
12: 30-33.] LUKE XII. 197 
 
 30 doubtful mind. For all these things do the nations 
 of the world seek after: but your Father knoweth that 
 
 31 ye have need of these things. Howbeit seek ye Miis 
 kingdom, and these things shall be added unto you. 
 
 32 Fear not, little flock ; for it is your Father's good 
 
 33 pleasure to give you the kingdom. Sell that ye have, 
 and give alms ; make for yourselves purses which 
 wax not old, a treasure in the heavens that faileth 
 not, where no thief draweth near, neither moth de- 
 
 1 Many ancient authorities read the kingdom of God. 
 
 Ver. 30. The nations of the world, i. e,, the Gentiles. They 
 anxiously seek after worldly things, because they do not know or be- 
 lieve in God's Providence; but you, who know God, ought to know 
 Him as your Father. He cares for you, and well supplies your 
 wants, because He knoweth that ye have need, etc. 
 
 Ver. 31. Seek ye his kingdom. The reading in the margin was 
 probably an alteration to explain the meaning. Supreme devotion to 
 God is commanded. — These things ; needed for the body. (The 
 weight of evidence is against ' all,' which was probably inserted by 
 the copyists to conform with Matthew.) But the principle holds goo 1, 
 to a large extent, of all those things which are willingly subordinated 
 to the glory of God. — Shall be added. Given by God in addition 
 to the superior spiritual blessings. The moment such things are de- 
 sired unconditionally, we have exalted them above spiritual objects, 
 and lost the promise. 
 
 Ver. 32. Fear not. Peculiar to Luke. The fear forbidden is that 
 which interferes with proper seeking of the kingdom of God (ver. 31), 
 including fear about losing earthly things and fear about not obtaining 
 the heavenly riches. Such encouragement was needed by the disci- 
 ples, who were outwardly weak : little flock, ' little ' in contrast 
 with the myriads of people (ver. 1); but the 'flock' of the Good 
 Shepherd (John 10: 11 ; Matt. 26: 31). Comp. Isa. 40: 10-14, which 
 justifies a wider application to all real Christians. — For it is your 
 Father's good pleasure, etc. Because of this ' good pleasure,' they 
 would obtain the heavenly riches ; fear about spiritual things being 
 thus removed, there ought to be none about temporal things. 
 
 Ver. 33. Sell what ye have, and give alms. Comp. Matt. 
 6: 19-21; but this is stronger. The connection of thought is with 
 ver. 17 ('what shall I do?'), telling how earthly riches should be in- 
 vested. But there is also a close connection with what precedes : 
 Since God provides for our temporal wants as well as our higher spirit- 
 ual ones, use His temporal gifts so as to promote your spiritual welfare. 
 The first, but not exclusive, application is to the Apostles, who must 
 be thus unencumbered in their ministry. If this course of conduct 
 
198 LUKE XII. [12 : 34-37. 
 
 34 stroyeth. For where your treasure is, there will your 
 heart he also. 
 
 35 Let your loins be guirded about, and your lamps 
 
 36 burning ; and be ye yourselves like unto men looking 
 for their lord, when he shall return from the marriage 
 feast; that, when he cometh and knocketh, they may 
 
 37 straightway open unto him. Blessed are those l ser- 
 vants, whom the lord when he cometh shall find 
 watching : verily I say unto you, that he shall gird 
 
 1 Gr. bond-servants. 
 
 promoted their spiritual welfare, it will that of all Christians. The 
 precept will not be understood too literally, except by those who apply 
 it only to ascetics who assume vows of poverty. Our Lord's words are 
 diametrically opposed {o modern socialism. The latter would make 
 lau-s to take away wealth, the former inculcate love that gives away. — 
 Purses which wax not old. Comp. chap. 10: 4, where the 
 Seventy are forbidden to take purses. — A treasure in the hea- 
 vens. A comparison with ver. 21 and Matt. G : 2 shows that this 
 precept is of universal application. 
 
 Ver. 34. For where your treasure is, etc. In Matt. 6: 21, 
 'thy' is the correct reading. Dedication of the heart to God is both 
 evidenced and furthered by laying up ' a treasure in the heavens.' 
 
 Vers. 35-40. Exhortation to Watchfulness.— The connection is with ver. 32 : 'It 
 is your Father's good pleasure to give you the kingdom,' let that free you from anx- 
 iety ; but let it be the motive to labor and watch for the coming of the King. 
 
 Ver. 35. Let your loins be girded about. Unless the long 
 garments of the Orientals were thus girded up, it was impossible to walk 
 or to serve at table. — And your lamps burning, i. e., in readiness 
 for the master returning at night. Be in continual readiness to re- 
 ceive the returning Messiah, your Master, as befits your relation to 
 Him. The first figure points to the activity, the second to the watch- 
 fulness, of the faithful servant. 
 
 Ver. 36. When he shall return from the marriage feast. 
 The main thought is simply that He is away at a feast, and is expected 
 to return. In the parable of the Ten Virgins (Matt. 25 : 1-13), tbe 
 return of the Bridegroom is. the main thought. — Straightway open 
 unto him. Because they are ready, and have nothing to hide. 
 
 Ver. 37. Blessed, etc. The blessedness of these faithful servants 
 is set forth in a figure. — Gird himself, to serve them. Comp. John 
 13: 4, which foreshadows the ministering condescension of the Master 
 at His return. — Shall come, or, 'come forward.' A peculiar ex- 
 pression, describing Hia approach to the guests. — Serve them, wait 
 upon them at table. In this passage no prominence is given to the 
 wedding feast, and this must be remembered in interpreting it. 
 
12 : 38-42.] LUKE XII. 199 
 
 himself, and make them sit down to meat, and shall 
 
 38 come and serve them. And if he shall come in the 
 second watch, and if in the third, and find them so, 
 
 39 blessed are those servants. J But know this, that if 
 the master of the house had known in what hour the 
 thief was coming, he would have watched, and not 
 
 40 have left his house to be 2 broken through. Be ye 
 also ready : for in an hour that ye think not the Son 
 of man cometh. 
 
 41 And Peter said, Lord, speakest thou this parable 
 
 42 unto us, or even unto all ? And the Lord said, Who 
 then is 3 the faithful and wise steward, whom his lord 
 shall set over his household, to give them their por- 
 
 1 Or, Eut (his ye bnow. 2 Gr. digged through. ■ 
 
 8 Or, the faithful steward, the wise man whom, &c. 
 
 Ver. 38. In the second watch — In the third watch (from 
 9 p. m. to 3 a. m.). The first and fourth watches are not mentioned 
 (as in Mark 13 : 35). The middle watches are the time of soundest 
 sleep. Even if our Lord delays longer than the servants thought 
 (ver. 45), a faithful servant can thus show his fidelity. 
 
 Ver. 39. But know this, etc. A new figure (of the thief in the 
 night) brings out the unexpected return. Comp. Matt. 24 : 48, 44. — 
 Broken through, lit., 'digged through.' The walls of the houses 
 were usually made of dried clay or soft bricks. 
 
 Ver. 40. For in an hour when ye think not the Son of 
 man cometh. Comp. chap. 21 : 34, 36 ; Mark 13 : 33. 
 
 Vers. 41—48. Direct Exhortation to the Twelve. 
 
 Ver. 41. This parable. Of the watchful servants. — Unto us, 
 or even unto all ? The question was probably put in a wrong 
 spirit, with reference to the high reward promised, rather than to the 
 duty enjoined. The early date renders this the more likely. The 
 language is so characteristic of Peter as to furnish striking evidence 
 of the accuracy of Luke. 
 
 Ver. 42. And the Lord said. ' Jesus continues His teaching as 
 if He took no account of Peter's question; but in reality He gives 
 such a turn to the warning which follows about watchfulness, that it 
 includes the precise answer to the question.' (Godet.) Faithfulness 
 and unfaithfulness come into prominence, not the reward of a particu- 
 lar class, irrespective of their conduct. Peter learned the lesson ; the 
 warning tone of these verses re-appears in his Epistles. — The faith- 
 ful and wise steward (Matthew: 'servant'). The best authori- 
 ties give a form slightly differing from Matt. 24 : 45, and admitting of 
 the interpretation given in the margin. A literal rendering would be : 
 
200 LUKE XTI. [12: 43-46. 
 
 43 tion of food in due season? Blessed is that x servant, 
 whom his lord when he cometh shall find so doin<r. 
 
 44 Of a truth I say unto you, that he will set him over 
 
 45 all that he hath. But if that ! servant shall say in his 
 heart, My lord delayeth his coming ; and shall begin 
 to beat the men-servants and the maid-servants, and 
 
 46 to eat and drink, and to be drunken ; the lord of that 
 Servant shall come in a day when he expecteth not, 
 and in an hour when he knoweth not, and shall 2 cut 
 him asunder, and appoint his portion with the unfaith- 
 
 1 Gr. bond-servant. a Or, severely scourge him. 
 
 'the faithful steward, the wise,' or, 'prudent.' — Shall set over his 
 household. The reference to the ministry is obvious, not only from 
 Peter's question, but from the use of the figure in 1 Cor. 4: 2, and 
 elsewhere. The future seems to point to our Lord's departure from 
 the earth. — To give them, etc. Ministerial, not magisterial, duty. 
 
 Ver. 43. That servant, 'bond-servant,' personally belonging to 
 the master, though charged with a duty higher than the others. 
 
 Ver. 44. Set him over all that he hath. At His return 
 (ver. 43). An indication of the continuation of the ministry, up to 
 that time, ' to give them their portion of food in due season.' The 
 reward is greater than that promised in ver. 37, and of an official 
 nature. 
 
 Ver. 45. But if that servant shall say in his heart. Mat- 
 thew : ' evil servant.' — My lord delayeth his coming. Implying 
 that the future of the Church would give room for the thought. — To 
 beat the men-servants, etc. Matthew : ' fellow-servants ;' here 
 the terms are the familiar ones used of household servants. Forget- 
 fulness of the Lord's coming leads to two sins in the ministry : tyranny 
 over the flock, and then worldly indulgence in social fellowship, with 
 those who are not truly of the flock. 
 
 Ver. 46. The lord of that servant. Unfaithfulness does not 
 remove from Christ's authority. The sudden coming is again referred 
 to. — Shall cut him asunder. This punishment was not unknown 
 among the Israelites and other ancient nations. The marginal render- 
 ing is unsupported by any examples. The language is to be taken in 
 its obvious sense, and regarded as a figurative expression for extreme 
 punishment, which is not extinction, but to be followed by a portion 
 with the unfaithful. Some accept a reference to a divided heart, 
 and the consequent punishment by the conscience. ' Unfaithful ' 
 brinps out the contrast with ver. 42. Matthew: ' with the hypocrites.' 
 No previous faithfulness will avail. When the Lord comes, He will 
 judge His servants as He finds them. 
 
12 : 47-40.] LUKE XII. 201 
 
 47 ful. And that l servant, which knew his lord's will, 
 and made not ready, nor did according to his will, 
 
 48 shall be beaten with many stripes; but he that knew 
 not, and did things worthy of stripes, shall be beaten 
 with few stripes. And to whomsoever much is given, 
 of him shall much be required : and to whom they 
 commit much, of him will they ask the more. 
 
 49 I came to cast fire upon the earth ; and what will I, * 
 
 1 Gr. bondservant. * For what will I read what do I desire. — Am. Com. 
 
 Ver. 47. And that servant who knew, etc. The verse states 
 a general principle, which serves to explain the severity of the pun- 
 ishment spoken of in ver. 46. Peter's distinction (ver. 41) between 
 'us' and 'all ' corresponds with that between the 'servant which knew' 
 and the servant 'that knew not' (ver. 48). But the application is 
 general. — Made not ready. It includes not only ' himself A. V.), 
 but all things placed in his charge. — Stripes is properly supplied. 
 
 Ver. 48. That knew not. With fewer privileges, less knowledge, 
 referring first to a disciple, but applicable to all men. — And did 
 things worthy of stripes, etc. The ground of the punishment is 
 not disobedience to an unknown will of the Lord, but the commission 
 of acts worthy of punishment. According to the law of conscience, 
 those here referred to will be judged and condemned (see Rom. 1 : 19, 
 20, 32 ; 2 : 14, 15) ; but their punishment will be less than that of 
 those with more light. Yet all who can read this declaration have been 
 given more light. — "With few stripes. Both classes will be punished 
 in the same way ; the difference being in degree, not in kind. This shows 
 that the punishment will be during conscious existence, but gives no 
 hint of a difference in the duration of punishment. Nothing is said 
 of those who know and do, or of those who know not and do, should 
 the latter class exist (Rom. 2: 14). The language here used (vers. 
 45-4^) implies retribution (not discipline), at and after Christ's second 
 coming. — And to whomsoever mucb is given, etc. This prin- 
 ciple is again and again announced in the New Testament. — The 
 more. Meyer explains : more than he received, as in the parable of 
 the talents ; ' mine own with interest.' But it is simpler to understand 
 it as more than others who have received little. 
 
 Vers. 49-53. The Division resulting from the Lord's Mission. — 
 Having shown the awful difference between the faithful and unfaithful 
 servant, and the great responsibility resting upon His disciples, our 
 Lord points out that the difference begins here and is manifested in 
 the antagonism which the establishment of His kingdom develops. 
 While this renders faithfulness more difficult, the knowledge of it in- 
 creases the sense of responsibility and urges to greater faithfulness. 
 
 Ver. 49. I came to cast fire upon the earth. This is ex- 
 
202 LUKE XII. [12 : 50-52. 
 
 50 if it is already kindled?* But I have a baptism to 
 be baptized with ; and how am I straitened till it be 
 
 51 accomplished ! Think ye that I am come to give peace 
 in the earth ? I tell you, Nay ; but rather division : 
 
 52 for there shall be from henceforth five in one house 
 divided, three against two, and two against three. 
 
 * Or, how I would that it were already kindled ! — Am. Com. 
 
 plained by most, as referring to the gift of the Holy Spirit. This was 
 a baptism (ver. 50) with fire, resulting in the ' division ' spoken of in 
 vers. 51-53. Others refer it to the word of God. The view that the 
 1 fire ' means the ' division ' itself obscures the whole passage ; how 
 could our Lord unconditionally wish for the latter ? ' Cast upon the 
 earth' refers to the powerful and sudden influence of the day of Pen- 
 tecost. Others refer the clause to the extraordinary spiritual excite- 
 ment which His gospel would awaken But this was the result of the 
 gift of the Holy Spirit. — And what -will I, etc. Our Lord here 
 expresses a desire for kindling of this ' fire ;' but there is much differ- 
 ence of opinion as to the exact meaning of the original. The form 
 suggested by the margin of the American Revisers is the most natural 
 interpretation. Another view takes the clause as question and answer: 
 1 What do I wish ? Would that it were already kindled ! ' The com- 
 mon rendering is objectionable, since the fire was not yet kindled. 
 
 Ver. 50. But. Before my wish willfcbe fulfilled. — I have a bap- 
 tism, etc. Our Lord here refers to His own sufferings, and especially 
 to His death. We may find in the figure either a reference to His 
 burial, or the depth and intensity of His sufferings, when the waters 
 rolled over His soul. Before we could be baptized with the Holy Spirit, 
 this must come, for only thus was this new power bought for us. — 
 And bow am I straitened, etc. 'What a weight is on me!' 
 Anxiety, trouble of spirit, the human reluctance in view of fearful 
 sufferings, here appear. It is the premonition of Gethsemane and 
 Calvary. As this was probably uttered before the parable of the 
 Sower, it was a long shadow the cross threw upon His soul. 
 
 Ver. 51. Am come ; not the same word as in ver. 49, pointing to 
 His presence then on the earth. — Peace will come only after complete 
 victory. — Division is equivalent to 'a sword' (Matthew). This 
 would be the effect of the ' fire ' He would send. His own coming in- 
 deed resulted in antagonism ; but the gift of the Holy Ghost increased 
 it, and the measure of that antagonism has been the measure of the 
 Spirit's influence. In one sense, the greatness of the strife is a proof 
 of the greatness of the Lord whose coming caused it, as His prediction 
 of it is a proof of His Divine knowledge. 
 
 Ver. 52. Henceforth. Our Lord speaks of the state of things 
 after His death as already present. But there is a hint that it has 
 already begun. — Three against two, etc. A picture of varying 
 
12: 53-56.] LUKE XII. 203 
 
 53 They shall be divided, father against son, and son 
 against father; mother against daughter, and daughter 
 against her mother; mother in law against her daugh- 
 ter in law, and daughter in law against her mother in 
 law. 
 
 Chapter 12: 54-59. 
 Reproach of the Multitude. 
 
 54 And he said to the multitudes also, When ye see a 
 cloud rising in the west, straightway ye say, There 
 
 55 cometh a shower ; and so it cometh to pass. And 
 when ye see a south wind blowing, ye say, There will 
 
 5G be a l scorching heat; and it cometh to pass. Ye 
 hypocrites, ye know how to 2 interpret the face of the 
 earth and the heaven ; but how is it that ye know not 
 
 1 Or, hot wind. » * Gr. prove. 
 
 conflict as well as of discord. Peculiar to Luke. See further on Matt. 
 10: 35. 
 
 Reproach of the Multitude, vers. 54-59. 
 
 Peculiar to Luke ; but similar thoughts are found in Matt if> : 2, 3 ; 5 : 25, 26. The 
 
 connection with what j recedes is close: the discord, as already begun, arises from the 
 fact that the mass of the people do not discern the time. The very turning to the 
 people, after the address to the disciples, is a token of this division. The form- differs 
 from that of Matthew, and such thoughts might well be repeated. 
 
 Ver. 54. When ye see a cloud rising in the west, straght- 
 way, etc. -The conclusion is quickly formed; (he sign is trustworthy. 
 The thought is that of Matt. 16 : 2, 3 ; but the signs are different, as 
 well as the hearers : there the Pharisees and Sadducees, here the 
 crowd gathered about Him. 
 
 Ver. 55. There will be a scorching heat. The margin is 
 probably more correct. But comp. Matt. 20: 12. These weather 
 signs still hold good in Palestine, the west wind coming from the sea, 
 and the south wind from the hot desert. Other signs are probably 
 alluded to in ver. 56 ('of the earth '). 
 
 Ver. 56. Ye hypocrites. The multitudes were then reproached, 
 because they were under the lead of the Pharisees. — How to inter- 
 pret. The word ' interpret,' lit., ' prove,' put to the test and judge, 
 differs from that in Matt. 16: 3. — This time (Matthew: 'the signs 
 of the times'), the time, or season, of the Messiah's appearance. It 
 coul'I he recognized in its importance by those who would put it, to the 
 proof. The duty of testing it as well as the danger of failure appear 
 
204 LUKE XII. [12:57-59. 
 
 57 how to interpret this time ? And why even of your- 
 
 58 selves judge ye not what is right? For as thou art 
 going with thine adversary before the magistrate, on 
 the way give diligence to be quit of him ; lest haply 
 he hale thee unto the judge, and the judge shall de- 
 liver thee to the 2 officer, and the 2 officer shall cast 
 
 59 thee into prison. I say unto thee, Thou shalt by no 
 means come out thence, till thou have paid the very 
 last mite. 
 
 1 Gr. prove. 2 Qr. exactor. 
 
 from the history of the Jewish people during that century. But the 
 duty and danger remain ; the latter a sad proof of the power of sin 
 over the mind as well as the heart. 
 
 Ver. 57. And "why, etc. A further reproach for want of know- 
 ledge of personal duty, which involved great want of prudence (vers. 
 58, 59). — Even of yourselves. Either independently of a teacher, 
 or independently of the plain signs of the times. — What is right, 
 namely, repentance, as appears from the figure which follows. They 
 ought not only to have recognized the coming of the Messiah, but thus 
 prepared for it. Want of discernment in regard to God's dealings 
 (' this time') usually involves ignorance and neglect of personal duty. 
 
 Ver. 58. For as thou art going, etc. Act as in such a case ; 
 the implied thought being that they were thus going. — With thine 
 adversary. The ' adversary ' is the holy law of God, since ' what is 
 right' had just been spoken of; in the parallel passage, Matt. 5: 25, 
 26, the connection points rather to some brother offended. — The ma- 
 gistrate is God. — On the way. ' As thou art' (A. V.) is unneces- 
 sary ; ' on the way ' belongs to what follows. — To be Quit of him, 
 i. e., 'released from him.' By repentance and faith. — Lest he, t. e., 
 the adversary. Christ is the Judge. — Officer, 'exactor.' The Ro- 
 man officer corresponding to our sheriff, more exactly named by Luke 
 than by Matthew. The word is used only here, and probably refers 
 to the angels; see Matt. 13: 41. Godet, however, says: 'In the ap- 
 plication, God is at once adversary, judge, and officer; the first by 
 His holiness, the second by His justice, the third by His power.' — 
 The prison. The place of punishment. This interpretation of the 
 figure seems even more fitting here than in Matthew. Some prefer to 
 regard it as a general statement of danger, without explaining the 
 several parts. But the repetition of the detailed figure (the Sermon 
 on the Mount certainly preceded) as well as the previous part of the 
 discourse point to special meanings. 
 
 Ver. 50. Thou shalt by no means come out thence. Comp. 
 Matt. 5 : 2G. This figure represents the danger of punishment in 
 view of failure to know and do what is right, and it must have an im- 
 
13: 1, 2] LUKE XIII. 205 
 
 Chapter 13 : 1-9. 
 
 Discourse on Two Events of the Time; the Barren Fig 
 
 Tree. 
 
 13: l "Now there were some present at that very season, 
 
 which told him of the Galilaeans, whose blood Pilate 
 
 2 had mingled with their sacrifices. And he answered 
 
 portant and definite meaning. Those who come unreleased before the 
 Judge, at the last day, will be punished forever. Any other sense is 
 out of keeping with the strong language of ver. 46, and of ver. 56 ('ye 
 hypocrites'). — Mite. Greek, 'lepton,' the smallest of coins then in 
 u§£. Comp. Mark 12 : 42. 
 
 Discourse on Two Events of the Day ; the Barren Fig Tree, vers. 1-9. 
 Peculiar to Luke. We have no further information as to the time of the massacre 
 mentioned in ver. 1. Views: 1. The time was immediately after the discourse of 
 chap. 12, and the place, Galilee, since ver. 3 seems to point out those addressed as 
 Galilaeans. (So Robinson and others.) 2. It occurred during the last visit to Persea 
 and should be joined with what follows. In that case we have an unbroken chronolo- 
 gical order in this Gospel from this point 'chap. 17 : 11-19 excepted). In favor of (2.) 
 it is urged that the phrase 'these three years' (ver. 7) points to a time near the close 
 of our Lord's ministry. It is impossible to decide the question with much confidence 
 The parable (vers. 6-9) is closely connected with vers. 1-5: the judgment threatened 
 will come speedily, for God has been patient for a long time, is still patient ■ but the 
 last opportunity is at nand. 
 
 Yer. 1. There were some present. This suggests that they 
 had just come, probably for the purpose of telling of the massacre, 
 which may have just occurred — At that very season. Probably, 
 but not necessarily, immediately after the discourse in chap. 12. — 
 Told him. Apparently they spoke, because exasperated by the in- 
 telligence, not in consequence of the preceding discourse. — The Gali- 
 laeans. Luke speaks of the matter as well-known ; but we have no 
 other information about it. Such slaughters were too frequent to call 
 for particular notice from historians. The Galilseans were riotous, 
 and the occasion was undoubtedly some feast at Jerusalem. — Whose 
 blood Pilate had mingled with their sacrifices. His soldiers 
 probably fell on them and slew them while engaged in the temple- 
 sacrifice . The victims were subjects of Herod, and possibly this was 
 the occasion of the enmity which existed between Pilate and Herod 
 (chap. 23: 12). Those who told of the massacre thought that death 
 under such circumstances was peculiarly terrible ; and from this they 
 inferred that these Galilasans had been great sinners. 
 
 Ver. 2. Suppose ye ? Our Lord perceives their reasoning, and 
 first corrects the mistake they made, adding an appropriate warning. 
 
206 LUKE XIII. [13: 3-£. 
 
 and said unto them, Think ye that these Galileans 
 were sinners above all the Galilseans, because they 
 
 3 have suffered these things ? I tell you, Nay : but, 
 except ye repent, ye shall all in like manner perish. 
 
 4 Or those eighteen, upon whom the tower in Siloani 
 fell, and killed them, think ye that they were x offend- 
 
 5 ers above all the men that dwell in Jerusalem ? I 
 tell you, Nay : but, except ye repent, ye shall all like- 
 wise perish. 
 
 1 Gr. debtors. 
 
 — "Were sinners. Our Lord does not deny that they were sinners, 
 but asserts that their fate does not prove that they were especially 
 great sinners. Job's friends made the same mistake. The verse 
 directly opposes the very common habit of calling every calamity that 
 befalls another a 'judgment.' Such a verdict has the air of piety; 
 but it is generally the result of uncharitableness. The next verse 
 shows that our Lord so regarded it. 
 
 Ver. 3. Except ye repent. It does not follow that those ad- 
 dressed were Galileans. If John 11 : 47-54 refers to a time preceding 
 •this incident, then this intelligence may have been brought to our 
 Lord to warn Him against the danger awaiting Him and His disciples 
 at Jerusalem. He waims His hearers of their danger. He corrects 
 their mistake in ver. 2, but here bases His warning upon the truth 
 which lay back of it, namely, that sin is often punished in this world. 
 Hence each should repent of his own sins, rather than be over-anxious 
 to interpret calamities as judgments upon others for their sins. — Ye 
 shall all in like manner perish, i. e., by the Roman sword. 
 This was remarkably fulfilled, since at the destruction of Jerusalem it 
 was the temple especially that ran with blood. 
 
 Ver 4. Those eighteen. An allusion to an occurrence then 
 well-known, but about which we have no further information. — The 
 tower in Siloam. Probably a tower of the city wall near the pool 
 of Siloam, or in that district, which may have been called by the name 
 of the pool (see on John 9 : 7). The village named ' Silwan' occupies 
 the site of the ancient suburb. — Offenders, literally, ' debtors ' (not 
 the same word as in ver. 2), as in the Lord's Prayer (Matt. 6 : 12) ; 
 there is no reason for supposing that they were actual debtors impris- 
 oned in the tower. This accident (as it is supposed to have been) is 
 classed by our Lord with the slaughter by Pilate. All such events are 
 under God's control. He is just in permitting them ; but we are un- 
 just in drawing unchai'itable inferences from them. 
 
 Ver. 5. All likewise perish. The threatened destruction came 
 upon 'all,' since during the siege the city was full of people from the 
 provinces ; multitudes perished in the ruin and rubbish of the city 
 and its falling walls. 
 
13: 6-9.] ' LUKE XIII. 207 
 
 6 And lie spake this parable: A certain man had a fig 
 tree planted in his vineyard ; and he came seeking 
 
 7 fruit thereon, and found none. And he said unto the 
 vinedresser, Behold, these three years I come seeking 
 fruit on this fig tree, and find none : cut it down ; 
 
 8 why doth it also cumber the ground ? And he an- 
 swering saith unto him, Lord, let it alone this year 
 
 9 also, till I shall dig about it, and dung it : and if it 
 bear fruit thenceforth, well ; but if not, thou shalt cut 
 it down. 
 
 Ver. 6. A fig tree planted in his vineyard. This was not 
 unusual, nor contrary to Deut. 22 : 9. 
 
 Ver. 7. Vinedresser. The cultivator of the vineyard. — These 
 three years. The planted tree would ordinarily bear within three 
 years. Whatever be the special interpretation, this period indicates 
 that fruit is not demanded too soon. ■ Three years are the time of a 
 full trial, at the end of which the inference of incurable sterility may 
 be drawn.' (Godet.) Some refer this to the three years of our Lord's 
 ministry, now so nearly ended. But the time is uncertain (see pre- 
 ceding paragraph). — Why doth it also, besides bearing no fruit, 
 cumber the ground? Why is it allowed to impoverish the soil, 
 and interfere with the other products of the vineyard ? Barrenness 
 curses others also. 
 
 Ver. 8. This year also. A brief respite is asked for, and what- 
 ever intercessor may be here represented, there is never any certainty 
 of more than a brief one. — Dig about it, and dung it. The dig- 
 ging was for the purpose of casting in the manure near the roots. 
 Take additional pains with it, using the means adapted to further 
 fruitfulness. A more special interpretation is not necessary. It is 
 always true that the intercessor is also the laborer. 
 
 Ver. 9. And if it bear fruit thenceforth, well. 'Thence- 
 forth' (or, 'after that'), as the R. V. indicates, belongs to this part 
 of the verse. This indefinite phrase in the request hints at still further 
 patience. 'Well' is properly supplied. 'If here suggests that the 
 vinedresser expected this supposition to prove correct. — If not, thou 
 shalt cut it down. 'Then ' is not to be supplied : the vine-dresser 
 does not set the time when the tree shall be removed, but leaves it to 
 the owner of the vineyard. Even here there is a tone of hope and 
 affection, which is often overlooked. — The usual interpretation of the 
 parable is as follows: The owner of the vineyard is God the Father; 
 the vinedresser, our Lord, who labors and intercedes ; the fig-tree, 
 the Jewish nation drawing near to destruction through its unfruitful- 
 ness, and the vineyard, the world. God had been seeking results 
 during the years of our Lord's labor, and none are found; He, the 
 
208 LUKE XIII. [13: 10, 11. 
 
 Chapter 13: 10-17. 
 
 Healing of a Woman on the Sabbath Day. 
 
 10 And he was teaching in one of the synagogues on 
 
 n the sabbath day. And behold, a woman which had a 
 
 spirit of infirmity eighteen years ; and she was bowed 
 
 great Intercessor, pleads for a brief delay. The additional means used 
 suggest the atoning death and the gift of the Holy Spirit. But He 
 leaves it to His Father's will to execute the sentence, should all prove 
 in vain. — Another interpretation, starting with the thought that indi- 
 vidual repentance had just been enjoined (vers. 3, 5), finds in the fig 
 tree a reference to the individual man. The vineyard then represents 
 the Gospel dispensation, and the owner is Christ, who during His three 
 years' ministry has been seeking fruit. (Notice those addressed were 
 still impenitent.) The vinedresser is the Holy Spirit, who wrought 
 through the prophets, and afterwards more powerfully through the 
 Apostles. The additional care is then mainly the Pentecostal blessing. 
 The Holy Spirit is both Laborer and Intercessor as respects the indi- 
 vidual heart. This view is thought by many to accord better with the 
 delicate shading of thought in ver. 9, and to aiford the best basis for a 
 continued application of the parable. 
 
 Healing of a Woman on the Sabbath Day, vers. 38-42. 
 
 Peculiar to Luke, but comp. the earlier Sabbath controversies; see chap. 6: 1-11, 
 and parallel passages. — It is generally agreed that this incident belongs to the later 
 period of our Lord's ministry, about the time of His visit to Pergea (Matt. 19 : 1, 2 ; 
 Mark 10 : 1). The reasons for this are: (1.) that ver. 22 tells of a journey to Jerusalem, 
 which must be identified with the last one ; (2.) that the language of the ruler of the 
 synagogue points to a time when the opposition to our Lord was open and pronounced; 
 (3.) that the incident cannot be appropriately placed anywhere else. 
 
 Ver. 10. In one of the synagogues. In Percea, as we suppose. 
 — On the sabbath day. This is the main point, whenever and 
 wherever the incident occurred. 
 
 Ver. 11. A spirit of infirmity eighteen years. This suggests 
 a form of demoniacal possession ; and ver. 16 shows that Satanic influ- 
 ence was present in her case. Our Lord, however, did not heal demo- 
 niacs by laying on of hands, but by a word of command. Yet in this 
 case He both speaks (ver. 12) and lays hands upon her (ver. 13). 
 The effect of her disease was that she was bowed together ; her 
 muscular power was so deficient, that she could in no wise lift 
 herself up. She had some power ; but it was insufficient to allow 
 her to straighten herself up. This view represents the woman, not as 
 remaining passsively bowed, but ever attempting, and failing, to stand 
 straight. 
 
13: 12-16.] LUKE XIII. 209 
 
 12 together, and could in no wise lift herself up. And 
 when Jesus saw her, he called her, and said to her, 
 
 13 Woman, thou art loosed from thine infirmity. And 
 he laid his hands upon her: and immediately she was 
 
 14 made straight, and glorified God. And the ruler of 
 the synagogue, being moyed with indignation because 
 Jesus had healed on the sabbath, answered and said to 
 the multitude, There are six days in which men ought 
 to work : in them therefore come and be healed, and 
 
 15 not on the day of the sabbath. But the Lord answered 
 him, and said, Ye hypocrites, doth not each one of 
 you on the sabbath loose his ox or his ass from the 
 
 16 x stall, and lead him away to, watering ? And ought 
 not this woman, being a daughter of Abraham, whom 
 Satan had bound, lo, these eighteen years, to have been 
 loosed from this bond on the day of the sabbath? 
 
 1 Gr. manger. 
 
 "Ver. 12. Saw her. There is no evidence, that she asked for a 
 cure. The action of our Lord and the language of the ruler of the 
 synagogue, indicate that she hoped for one. — Thou art loosed from 
 thine infirmity. Her muscles were released from the influence 
 which bound them. This suggests (as also ver. 16) Satanic power, 
 which our Lord always drove away with a word. 
 
 Ver. 13. Was made straight. The laying on of hands com- 
 pleted the cure, by giving the needed strength, after the word had set 
 free from Satanic influence. 
 
 Ver. 14, Being moved with indignation. The attitude of 
 mind was hostile, but had been manifested hitherto on such occasions. 
 The A. V. is inexact and incorrect, for the answer was not ' with in- 
 dignation.' The ruler was afraid to speak out so boldly, and he 
 1 covertly and cowardly ' addresses himself, not to the Healer or to 
 the healed, but to the multitude. His false premise was, that 
 works of mercy are forbidden on the Sabbath. 
 
 Ver. 15. The Lord. Perhaps with emphasis ; as He he had pre- 
 viously proclaimed Himself ' Lord of the Sabbath ' (chap. 6:5) — ■ 
 Ye hypocrites. Ver. 17 shows that other antagonists were present. 
 The plural agrees better with what follows. The hypocrisy is evident 
 from the example our Lord quotes. — Doth not each one of you, 
 etc. This was confessedly permitted. In an important sense works 
 of mercy are works of necessity. The beast tied to the manger aptly 
 represents the case of this poor woman. 
 
 Ver. 1G. And ought not. They were 'hypocrites,' because they 
 14 
 
210 LUKE XIII. [13: 17-19. 
 
 17 And as he said these things, all his adversaries were 
 put to shame : and all the multitude rejoiced for all 
 the glorious things that were done by him. 
 
 Chapter 13: 18-21. 
 
 Parables of the Mustard Seed and the Leaven. 
 
 18 He said therefore, Unto what is the kingdom of 
 
 19 God like ? and whereunto shall I liken it ? It is like 
 
 perceived the necessity in the case of the beast, but heartlessly denied 
 it in the case of the poor woman. The contrast is marked. In the 
 one case, a dumb animal ; in the other, a woman, who was moreover 
 a daughter of Abraham, one of the covenant people of God, the 
 God of the Sabbath. The reference to her being a spiritual daughter 
 of Abraham is not at all certain The animal is represented as bound 
 by a master aware of its necessities ; this woman was bound by 
 Satan. Ordinary infirmity would scarcely be thus described ; some 
 kind of possession is asserted by our Lord. In the case of the animal, 
 but a few hours would have passed since the last watering ; the woman 
 had been bound for eighteen years. 
 
 Ver. 17. All his adversaries. A number must have been pre- 
 sent. — All the multitude rejoiced. This does not oppose the 
 view that the miracle occurred in Persea, late in the ministry. Al- 
 though Galilee had been abandoned by Him, and Jerusalem had been 
 repeatedly hostile, we infer from Matt. 19 : 2, that He was still heard 
 with gladness in Persea ; in fact, some such wave of popularity must 
 have preceded the entry into Jerusalem — Were done by him. 
 The original indicates continued working, which agrees with Matt. 19 : 2. 
 
 Parables of the Mustard Seed and the Leaven, vers. 18-21. 
 
 Parallel passages: Matt. 13: 31-33; Mark 4: 30-32. The latter Evangelist does not 
 give the second parable. Luke's report of the first parable is the briefest, but has its 
 own peculiarities. The parables probably were repeated on this occasion. There is 
 an appropriate connection with what precedes. The miracle had shown Christ's power 
 over Satan, the people were rejoicing in this power ; our Lord thus teaches them that 
 His kingdom, ' the kingdom of God,' should ultimately triumph over all opposition, 
 should grow externally and internally. Such instruction was peculiarly apt just be- 
 fore He began His actual journey to death at Jerusalem. Others suppose that the 
 Evangelist places them here on account of this appropriateness. * 
 
 Ver. 18. Unto "what is the kingdom of God like ? Here 
 Luke agrees with Mark rather than with Matthew. 
 
 Ver. 19. A grain of mustard seed. The other Evangelists 
 speak of its small size, which is implied here. — Into his own gar- 
 den. Peculiar to Luke, suggesting both ownership and care. — Be- 
 
13: 20-22.] LUKE XIII. 211 
 
 unto a grain of mustard seed, which a man took, and 
 cast into his own garden ; and it grew, and became a 
 tree ; and the birds of the heaven lodged in the 
 
 20 branches thereof. And again he said; W hereunto 
 
 21 shall I liken the kingdom of God ? It is like unto 
 leaven, which a woman took and hid in three Mea- 
 sures of meal, till it was all leavened. 
 
 Chapter 13: 22-30. 
 The Narrow Door. 
 
 22 And he went on his way through cities and villages, 
 
 1 See marginal note on Matt. 13 : 33. 
 
 came a tree. The main lesson is the rapid extension, the marvellous 
 growth, of Christianity. — The biids of the heaven, etc. Usually 
 explained as meaning the external adherents of Christianity. The first 
 historical fulfilment was in the days of Constantine. 
 
 Ver. 20. And again he said, etc. This repetition is peculiar to 
 Luke. 
 
 Ver. 21. It is like unto leaven, etc. This represents the per- 
 vasive, transforming power of the kingdom. It is inappropriate to 
 take 'leaven' here as a symbol of an evil influence. — Three mea- 
 sures of meal. A large mass. 'Three' probably has no special 
 significance. The historical fulfilment was in the diffusion of Chris- 
 tianity during the middle ages. See on Matt. 13. These parables 
 would encourage the disciples in their future work, teach that the 
 triumph of the kingdom was through development, not through magic. 
 They also indicate that our Lord never meant to teach 'the immediate- 
 nes.s or nearness of His return ' (Godet). 
 
 The Narrow Door, vers. 22-30. 
 
 Peculiar to Luke. Compare, however, Matt. 7« 13, 22, 23; 8: 11, 12; 25: 11.— 
 Time : We identify the journey here spoken of (ver. 22) with the last journey from 
 Persea to Jerusalem, and accept the order of Luke in the following chapters as accu- 
 rate. Some think that it is the journey from heyond Jordan (John 10: 40), in order 
 to raise Lazarus at Bethany (John 11); but we place that miracle and the retirement 
 to Ephraim (John 11 : 54 > before all the events of this chapter. — The thoughts here 
 recorded, and found elsewhere in different connections, were probably repeated on this 
 occasion. 
 
 Ver. 22. Through cities and villages. The journey was not 
 direct. — Teaching and journeying on unto Jerusalem. In this 
 "and the succeeding chapters (14-18) specimens of His teaching are 
 given. 
 
212 LUKE XIII. [13: 23-25. 
 
 23 teaching, and journeying on unto Jerusalem. And 
 one said unto him, Lord, are they few that be saved ? 
 
 24 And he said unto them, Strive to enter in by the nar- 
 row door : for many, I say unto you, shall seek to 
 
 25 enter in, and shall not be ^ble. When once the mas- 
 ter of the house is risen up, and hath shut to the door, 
 and ye begin to stand without, and to knock at the 
 door, saying, Lord, open to us; and he shall answer 
 
 1 Or, able, when once. 
 
 Ver. 23. And one said. This may have been a professed disciple, 
 but scarcely an earnest follower, since the tone of our Lord's reply 
 forbids this. It is still more probable that he was a Jew in the multi- 
 tude. — Lord, are they few that be saved ? Final salvation is 
 implied. The form of the question implies doubt in the mind of the 
 inquirer ; but both question and answer indicate that he had little 
 doubt of his own salvation. He seems to have known of the high re- 
 quirements set forth by our Lord, and possibly put the question in 
 view of the few who heeded them. — Unto them. The multitude; 
 since the question was put in public, and the answer appropriate for all. 
 
 Ver. 24. Strive. ' Instead of such a question, remember that 
 many will not obtain salvation ; strive therefore to obtain it yourselves 
 in the right way,' i. e., to enter in by the narrow door. To do this 
 the greatest earnestness is required. In Matt. 7 : 13, the word 'gate' 
 occurs, which has been substituted here. ' Door ' is sustained by the 
 best authorities, although the variation occurs in Origen's citations of 
 the passage. — Shall seek to enter in. 'Seek' is not so strong as 
 1 strive.' Earnest to some extent, these seek to enter in some other 
 way. It is probably implied that more earnestness would lead to the 
 narrow door of repentance and faith. — And shalt not be able. It 
 is a moral impossibility to enter in any other way. The view of the 
 construction given in the margin is objectionable. 
 
 Ver. 25. "When once. The motive urged is : a time will come when 
 it will be altogether impossible to enter. — The master of the house. 
 The figure is that of an entertainment made by a householder for his 
 family. — Shut the door. The feast is to begin, and the expected 
 guests, the members of the family, are all there. Comp. Matt. 15: 10, 
 where a similar thought occurs with the figure of a marriage-feast — 
 Ye begin to stand without, and knock, etc. Knowing that 
 the door is shut, they still cling to the false hope that they have a 
 right within. Even in this hour the earnestness is not such as it 
 ought to be; still there is a climax in the description of their conduct: 
 standing, knocking, calling, and finally arguing (ver. 26). — I know 
 you not whence ye are, i. e., ye are strangers to me, not members 
 of my family, not expected at my feast. 
 
13:26-28.] LUKE XIII. 21S 
 
 26 and say to you, I know you not whence ye are ; then 
 shall ye begin to sny, We did eat and drink in thy 
 
 27 presence, and thou didst teach in our streets ; and he 
 shall say, I tell you, I know not whence ye are ; de- 
 
 28 part from me, all ye workers of iniquity. There shall 
 be the weeping and gnashing of teeth, when ye shall 
 see Abraham, and Isaac, and Jacob, and all the pro- 
 phets, in the kingdom of God, and yourselves cast 
 
 Ver. 26. Then shall ye begin to say. 'Then' here answers 
 to 'when' (ver. 25). — We did eat and drink in thy presence. 
 
 The plea is previous acquaintanceship. As applied to those then ad- 
 dressed, it refers to actual participation in ordinary meals with our 
 Lord. More generally it refers to external connection with Christ, 
 without actual communion with Him. Undoubtedly we may accept 
 here an allusion to the Lord's Supper. — Didst teach in our streets. 
 The figure is dropped for a moment here ; the householder represents 
 our Lord. The clause had a literal application then ; but it also refers 
 to all among whom the gospel is preached. Notice the earnestness is 
 not that of those seeking for mercy, but of those claiming a right, and 
 basing their claim on something merely external. It is the mistake 
 of Pharisaism to the very last. 
 
 Ver. 27. All ye 'workers of iniquity. ' Workers ' means those 
 in the employ of, and receiving the wages of unrighteousness The 
 terrible reality set forth is, that many ' workers of iniquity ' think 
 they will be saved, and will find out their mistake too late. This is a 
 motive to 'strive' (ver. 24), for now such striving is possible; but a 
 time will come when the striving as well as the entrance will be im-. 
 possible. The conduct of those ' seeking ' admittance, as here de- 
 scribed, is not striving. Many, in their thoughts of the future world, 
 make the great mistake of supposing that those unsaved here can really 
 desire salvation there; but no word of our Lord hints at such a desire, 
 involving a desire for holiness. 
 
 Ver. 28. There, i. e., in that place, obviously in the future state 
 of the workers of iniquity. These verses resemble Matt. 8: 11, 12; 
 but the connection here is different : the Jews are directly addressed, 
 as those who shall be cast out, while their ancestors and the Gentiles 
 shall enter in. — The -weeping, etc. The article points to a well- 
 known figure applied to this subject. While most of the descriptions 
 of this awful future state are figurative, all the figures point to a reality 
 which is beyond description. Since the merciful Saviour teaches most 
 about this matter, we are not merciful if we omit it. — When ye 
 shall see, etc. The description is fuller and more vivid than in Mat- 
 thew. The Jews are addressed directly, and the gathering of the 
 prophets added to that of the patriarchs. The delights of the Messianic 
 
214 LUKE XIII. [13:29-31. 
 
 29 forth without. And they shall come from the east 
 and west, and from the north and south, and shall 'sit 
 
 30 down in the kingdom of God. And behold, there are 
 last which shall be first, and there are first which 
 shall be last. 
 
 Chapter 13: 31-35. 
 Our Lord's Reply to the Menace of Herod. 
 
 31 In that very hour there came certain Pharisees, say- 
 ing to him, Get thee out, and go hence : for Herod 
 
 1 Gr. recline. 
 
 kingdom were represented by the Jews under the figure of a feast 
 with the patriarchs. — The prophets are contrasted with the unbe- 
 lieving Jews, since both were descendants of the patriarchs. — Your- 
 selves. Matthew: • the sons of the kingdom.' — Cast forth with- 
 out. By a change of figure they are represented as cast out from the 
 privileges to which their position as children of the covenant should 
 have led them. Children of Christian parents should ponder this 
 saying. 
 
 Ver. 29. And they shall come, etc. This is a prophecy of the 
 ingathering of the Gentiles. It is fanciful to discover a reference to 
 the progress of successful missionary effort from east to south as re- 
 ferred to. Our Lord does not say 'many' here, as in Matt. 8: 11, 
 since this would have been too direct an answer to the question (ver. 
 23). He would make prominent, not the number, but that those thus 
 addressed, confident in their Jewish position, were in the greatest 
 danger of not being saved. 
 
 Ver. 30. And behold, there are last, etc. This proverbial 
 expression occurs in Matt. 19: 30; 20: 16, and is illustrated by the 
 parable of the vineyard laborers. Here the saying seems to be applied 
 to the ingathering of the guests, just spoken of; not simply to the 
 Jews and Gentiles as such, but to individuals and churches and na- 
 tions all through the ingathering. For example : the church at Jeru- 
 salem and her Gentile off-shoots ; the Oriental churches. Modern his- 
 tory furnishes many instances. 
 
 Our Lord 1 s Reply to the Menace of Herod, vers. 31-35. 
 
 Peculiar to Luke. On the closing verses, comp. Matt 23 : 37-39, where a similar 
 lamentation is found. But there is no reason for supposing that it was not repeated. 
 There are variations in form, and the connection with what precedes is close. 
 
 Ver. 31 . In that very hour. This is the correct translation of 
 the better established Greek text. — Certain Pharisees. They may 
 have been sent by Herod, and were the agents best adapted for his 
 
13 : 32, 23.] LUKE XIII. 215 
 
 32 would fain kill thee. And he said unto them, Go 
 and say to that fox, Behold, I cast out devils and 
 perform cures to-day and to-morrow, and the third 
 
 33 day I am perfected.* Howbeit I must go on my way 
 to-day and to-morrow and the day following : for 
 it cannot be that a prophet perish out of Jerusalem. 
 
 1 Gr. demons. * Or, / end my course. — Amer. Com. 
 
 purpose, because their party was in opposition to him. Our Lord's 
 reply intimates this. Herod may not have wished to kill Jesus ; but 
 the desire, now to see Him and now to get Him out of His territory, 
 agrees entirely with the character of that ruler. To threaten thus 
 without really purposing to carry out the threat, to use Pharisees, his 
 opponents, to report the threat, is the cunning of ' that fox.' The 
 Pharisees may have desired to induce Jesus to go to Judaea, that they 
 might have Him in their power. —Go hence. Our Lord was proba- 
 bly in Perxa, part of Herod's territory, and that part too in which 
 John the Baptist had been put to death. Others infer from chap. 17: 
 11, that He was still in Galilee; but this we consider highly improbable. 
 
 Ver. 32. That fox. A figure of cunning and mischief. Herod 
 deserved the name. As the Greek word for ' fox ' is feminine, it is 
 pos-ible that the term points to Herod's loss of manliness through the 
 influence of Herodias. But it is not certain that this was spoken in 
 Greek. — Perform cures. Our Lord mentions His works, because it 
 was these, rather than His words, which had excited Herod's anxiety 
 (chap. 9 : 7). — To-day and to-morrow, and the third day I 
 am perfected. The marginal rendering of the Amer. Revisers: 'I 
 end my course,' is more exact. It is most naturally explained : I 
 shall remain in your territory three days longer, which may mean 
 'a very short time.' Some, however, refer them to His present work 
 ('to-day'), His future labors ('to-morrow'), and His sufferings at 
 Jerusalem ('the third day'). Such a sense would not only be unu- 
 sual, but it is opposed by the next verse, where the third day is a day 
 of journeying, not of death. The word used is in the present tense, 
 because our Lord would tell Herod that the future to Him is certain. 
 
 Ver. 33. Howbeit I must go on my way. Although I will 
 remain working in your territory for three days, I must still be jour- 
 neying. The word here used is the same as that in the threat : ' go 
 hence' (ver. 31). During these days of labor our Lord will be jour- 
 neying, and He must do so. This journey will be out of Herod's ter- 
 ritory, it is true, but not because of Herod's threat. He did not fear 
 death, for He was going to meet death. The necessity of the journey 
 lay in this: for it cannot be that a prophet perish out of 
 Jerusalem. 'It cannot be' (peculiar to this passage) indicates moral 
 impossibility. Jerusalem had monopolized the slaughter of the pro- 
 phets. John the Baptist was an apparent exception. 
 
216 LUKE XIV. [13: 34, 35-14: 1. 
 
 34 O Jerusalem, Jerusalem, which killeth the prophets, 
 and stoneth them that are sent unto her! how often 
 would I have gathered thy children together, even as 
 a hen gaihereth her own brood under her wings, and 
 
 35 ye would not ! Behold, your house is left unto you 
 desolate: and I say unto you, Ye shall not see me, 
 until ye shall say, Blessed is he that cometh in the 
 name of the Lord. 
 
 Chapter 14: 1-24. 
 
 ( The Son of Man Eating and Drinking. 7 
 
 14: l And it came to pass, when he went into the house 
 of one of the rulers of the Pharisees on a sabbath to 
 
 Ver. 34. O Jerusalem, etc. Luke has not said a word of our 
 Lord's being at Jerusalem ; but this implies a ministry there. — 
 Which killeth, etc. In this clause, both here and in Matthew, the 
 R. V. properly substitutes the third person. The city is characterized 
 as a murderess of God's prophets and messengers. — Her own brood. 
 Peculiar to Luke. — And ye would not, contrasted with 'bow often 
 would I ;' the responsibility was theirs, as individuals ; notice the 
 change to the plural. 
 
 Ver. 35. The word translated 'desolate' is omitted by the best 
 authorities, but is supplied in the R. V. to bring out the entire sense 
 of the rest of the clause. Godet and others explain 'left unto you,' 
 to your own care. — And I say, etc. Matthew: 'for.' There the 
 reason is given, since the Lord was then finally leaving the temple: 
 here the reference is more prophetic. ' Henceforth,' which in Mat- 
 thew marks the beginning of the desolation at that moment, is not 
 found here. These little things show that this was spoken at an ear- 
 lier time. Some belittle the prediction by referring it to our Lord's 
 triumphal entry just before the Passover, when the people cried : 
 ' Blessed,' etc. Jerusalem, however, did not say this, but said : 'Who 
 is this?' (Matt. 21: 10), and objected ^chap. 19: 34). It is far more 
 natural to suppose that already our Lord mourned over the impending 
 fate of the holy city. 
 
 ' The So?i of Man Eating and Drinking, 1 vers. 1-24. 
 
 Peculiar to Luke. The entire passage, up to ver. 24, narrates what took place at a 
 feast in the bouse of a Pharisee on the Sabbath, ar<l lias been aptly styled 'the Son of 
 man eating ami drinking. 1 If chap. 13: 32, 33, is taken literally, the feast occurred 
 on one of the three days. The passage is arranged in four paragraphs in the It. V. 
 Vers. 1-G narrate the healing of a man with the dropsy at the house of the Pharisee 
 
14: 2-5.] LUKE XIV. 217 
 
 2 eat bread, that they were watching him. And behold, 
 there was before him a certain man which had the 
 
 3 dropsy. And Jesus answering spake unto the lawyers 
 and Pharisees, saying, Is it lawful to heal on the sab- 
 
 4 bath, or not ? But they held their peace. And he 
 
 5 took him, and healed him, and let him go. And he 
 said unto them, Which of you shall have ! an ass or 
 an ox fallen into a well, and will not straightway draw 
 
 1 Many ancient authorities read a son. See chap. 13 : 15. 
 
 evidently before the feast. "Vers. 7-11 tell of a lesson of humility for the assembling 
 guest-. Vers. 12-14 were addressed to the host, in regard to the proper guests to be 
 invited to a feast. Vers. 15-24 contain the parable of the Great Supper, in response 
 to the exclamation of a guest. This parable must be carefully distinguished from the 
 similar one in Matt. 22 : 2-14 (that of the marriage-feast of the King's Son). 
 
 Vers. 1-6. The Healing of a Man with the Dropsy. 
 
 Ver. 1. One of the rulers of the Pharisees. Possibly a mem- 
 ber of the Sanhedrin, but certainly one of the influential, leading men 
 of the party. — On a sabbath. The Jews gave feasts on the Sabbath, 
 the food being prepared the day previous. The custom gave rise to 
 great abuses, though doubtless the letter of the fourth commandment 
 was observed. A number of guests were present, mainly Pharisees 
 (vers. 3, 7). — Were watching him The Pharisees, since that 
 class was last spoken of, were watching if lie would do or say any- 
 thing which would furnish a pretext for opposing Him. The hospi- 
 tality was hostile. 
 
 Ver. 2. A certain man which had the dropsy. Evidently 
 this incident took place before the meal (ver. 7). The man was not 
 a guest (ver. 4), and seems to have been placed there by the Pharisees 
 with a view to entangle our Lord. They thought He might fail to cure, 
 or by curing on the Sabbath lay Himself open to the charge of Sabbath 
 breaking. The next paragraph indicates that the guests had not yet 
 taken their places. 
 
 Ver. 3. Answering, i. e., the thoughts of the Pharisees.— Is it 
 lawful, etc. This unexpected question evidently embarrassed them. 
 If they answered yes, the occasion of finding fault was taken away ; 
 if no, they could be charged with want of compassion. 
 
 Ver. 4. But they held their peace. They could attend feasts 
 on the Sabbath, but could not say that it was right to heal the sick. 
 Formalism is always thus inconsistent. Their silence was a confession 
 of defeat, however. Then came the healing. — Sent him away. 
 He was not a guest. The rebuke was not given until after the man 
 had been sent away. 
 
 Ver. 5. Shall have an ass or an ox. The reading in the margin 
 is sustained by the weight of evidence, and accepted by nearly all recent 
 
218 LUKE XIV. [14:6-9. 
 
 6 him up on a sabbath day? And they could not an- 
 swer again unto these things ? 
 
 7 And he spake a parable unto those which were bid- 
 den, when he marked how they chose out the chief 
 
 8 seats ; saying unto them, When thou art bidden of 
 any man to a marriage feast, 2 sit not down in the chief 
 seat; lest haply a more honourable man than thou be 
 
 9 bidden of him, and he that bade thee and him shall 
 come and say to thee, Give this man place ; and then 
 
 1 Gr. recline not. 
 
 critical editors and commentators. The reading in the text can readily 
 be accounted for, and although found in Aleph, is far less likely to 
 have been the original form. It is less difficult ; it could have been 
 taken from chap. 13: 15; the other reading is sustained by a strong 
 combination of manuscripts. The thought of the marginal reading is : 
 ' thy son, or even thine ox only,' and the inference is : If on the Sab- 
 bath you help what is your own, then help others (love thy neighbor 
 as thyself ). The common reading : 'an ass or an ox,' suggests the 
 same argument as in chap. 13 : 15, 16 ; if you would do this for a 
 dumb animal, much more for a human being. — Fallen into a "well. 
 As in chap. 13: 15, 16, we find here an analogy between the case 
 cited and the condition of the dropsical man ; the danger in the well 
 was that of drowning. 
 
 Ver. 6. And they could not. The argument was conclusive. 
 Thus thwarted and overcome, they doubtless hated Him the more. 
 
 Ver. 7. A parable, in the widest sense, since the language is to 
 be taken literally, though made the basis of a general moral lesson 
 (ver. 11). — Those 'which "were bidden. The invited guests, evi- 
 dently numerous, were now seeking their places at the table, doubtless 
 employing some little arts of management to secure the chief seats 
 (comp. Matt. 23 : 6). 
 
 Vers. 7-11. Discourse to th"e Guests on Humility. 
 
 Ver. 8. To a marriage feast. The greatest festivity, where 
 questions of place were (and are still) considered of most importance. 
 The figure suggests a reference to the feast of the kingdom of God ; 
 but this is not the primary thought. Our Lord immediately after 
 represents the class whom He is now addressing as invited to that 
 feast, but not attending it (ver. 18 1. The mention of an ordinary 
 feast, such as the one they were attending, might have made the re- 
 buke too pointed. — More honourable, etc. Such a one would be 
 entitled to the higher place, and at a wedding would obtain it. as the 
 next verse shows. But this result is not the main reason for not taking 
 the highest place. 
 
 Ver. 9. He that bade thee. The proper person to decide both 
 
14: 10-12.] LUKE XIV. 219 
 
 thou shalt begin with shame to take the lowest place. 
 
 10 But when thou art bidden, go and sit down in the 
 lowest place ; that when he that hath bidden thee 
 cometh, he may say to thee, Friend, go up higher : 
 then shalt thou have glory in the presence of all that 
 
 li sit at meat with thee. For every one that exalteth 
 himself shall be humbled; and he that humbleth him- 
 self shall be exalted. 
 
 12 And he said to him also that had bidden him, When 
 thou makest a dinner or a supper, call not thy friends, 
 nor thy brethren, nor thy kinsmen, nor rich neigh- 
 bours; lest haply they also bid thee again, and a 
 
 in the primary and deeper applications of the parable. — And then 
 thou shalt begin with shame. ' Begin' hints at the lingering in 
 the coveted place, and the shame rises as the crestfallen one goes lower 
 and lower. — The lowest place. Farthest away from the honorable 
 places, since the intermediate ones would be already occupied. 
 
 Ver. 10. The opposite course and its results are described. — That. 
 Our Lord does not bid them take a low place, for the purpose of being 
 put higher. That would be false humility. This result is the purpose 
 of God, who commands this conduct. — Have glory, in contrast with 
 'shame' (ver. 9). 'Worship' (A. V.) was intended to convey the 
 same idea. There is nothing to warrant the idea that our Lord and 
 His disciples were themselves in the lower places, and ought to have 
 been invited to come up higher. Such hints about promotion at a 
 Pharisee's feast would not come from our Lord. 
 
 Ver. 11. Humbled. The same word in both clauses. The A. V. 
 varies unnecessarily. The principle here set forth was repeated by 
 our Lord on a number of occasions (Matt. 23: 12; Luke 18: 14), 
 and formed one of the main truths of His teaching. We are to apply 
 it in the widest sense, but especially with reference to the kingdom of 
 God (viewed as a feast), into which state of exaltation only the humble 
 enter, while those who exalt themselves, not only do not enter, but 
 are cast into a st^te of positive abasement. 
 
 Vers. 12-14. Lesson to the Pharisee who gave the Feast. 
 
 Ver. 12. To him also that had bidden him. These remarks 
 imply that the host on this occasion had invited the chief persons of 
 the place, and that he expected to receive some return from them. 
 It was probably in a town in Pertea, neither a large city nor a rural 
 district, but just of that intermediate kind, where questions of posi- 
 tion are deemed so important. The whole account is exceedingly apt 
 and true to life. — Call not thy friends. ' Call ' here means more 
 than ' invite ;' it implies a loud calling, an ostentatious invitation, so 
 
220 LUKE XIV. [14: 13-15. 
 
 13 recompense be made thee. But when thou makest a 
 feast, bid the poor, the maimed, the lame, the blind; 
 
 u and thou shaft be blessed ; because they have not 
 wherewith to recompense thee : for thou shalt be re- 
 compensed in the resurrection of the just. 
 
 15 And when one of them that sat at meat with him 
 heard these things, he said unto him, Blessed is he 
 
 that the whole town knows of the entertainment. The word will bear 
 pondering wherever people sound a trumpet before their feasts This 
 is not a positive prohibition of entertaining one's friends and neigh- 
 bors. Such intercourse is taken for granted. What is forbidden is 
 the thought that this is hospitality, or in itself praiseworthy. — A re- 
 compense be made thee. Feasts, etc., are largely mere matters 
 of business, not of kindness. Taken in connection with ver. 14, this 
 implies that everything of that kind, however allowable, has no high 
 moral quality, results in no reward in the future world. All expenses 
 for entertainments, for which we expect a return, are expenses for 
 self, and not for others. If such entertainments prevent real charity 
 (ver. 13), they are forbidden. 
 
 Ver. 13. Bid. Not the word used in ver. 12; the quiet invitation 
 is meant. Sounding a trumpet before such a feast is forbidden in 
 Matt. 16 : 1, 2.— The poor, etc. This is to be taken as including all 
 modes of providing for the wants of the classes referred to. There is 
 little danger that it will be understood too literally. As the same 
 classes are spoken of in the parable (ver. 21), it is a fair inference 
 that in so doing we follow God's own example. 
 
 Ver. 14. And thou shalt be blessed; because they have 
 not wherewith to recompense thee. This implies that the 
 benevolence has been done without hope of return, excluding the re- 
 compense from ' the praise of men.' The proof that the blessing will 
 come is added: for thou shalt be recompensed, etc. Earthly 
 recompense amounts to nothing: it gives no blessing. All outlay with 
 the hope of return is a mere squandering upon self. But providing 
 for the poor, etc., is lending to the Lord; lie will repay it, and His 
 promise is the security for the blessedness referred to. Our Lord, of 
 course, does not here encourage charity for the purpose of obtaining a 
 future reward. The reward comes ; but it is still of grace. — In the 
 resurrection of the just. This refers to the first resurrection, and 
 implies a second one (comp. 1 Cor. 15: 22; 1 Thess. 4: 16; Rev. 20: 
 4, 5). Our Lord says nothing of an intervening millennium ; but the 
 guest who spoke next evidently alluded to it. 
 
 Vers. 15-24. The Parable of the Great Supper. 
 
 Vers. 15. When one of them. It is evident, both from the com- 
 pany to which this 'one' belonged, and from the parable his remark 
 called forth, that he showed no special sympathy with our Lord. 
 
14 : 16-18.] LUKE XIV. 221 
 
 16 that shall cat bread in the kingdom of God. But he 
 said unto him, A certain man made a great supper ; 
 
 17 and he bade many: and he sent forth his 1 servant at 
 supper time to say to them that were bidden, Come ; 
 
 18 for all things are now ready. And they all with one 
 consent began to make excuse. The first said unto 
 him, I have bought a field, and I must needs go out 
 
 1 Gr. bond-servant. 
 
 Some think his exclamation "was merely an attempt at a diversion ; 
 since our Lord's remarks were unpleasantly telling. It is more pro- 
 bable that the man, hearing of the resurrection of the just, at once 
 thought of the great feast (the millennial feast), which the Jews ex- 
 pected would follow, and thus spoke with the common Jewish idea 
 that his admission to that feast was a certainty. 
 
 Ver. 16. But he said unto him. The force of the parable, as 
 an answer to the guest, is this : ' What advantage can it be that you, 
 with all your seeming enthusiasm, praise the happiness of those who 
 eat bread in the kingdom of God, if you, and those like you, although 
 you are invited, refuse to come.' The parable of the wedding of the 
 King's Son (Matt. 22: 2-14), delivered later, is much stronger than 
 this one, bringing out more fully the thought of judgment. — A cer- 
 tain man. Here representing God, since the parable conveys a les- 
 son about eating bread 'in the kingdom of God' (ver. 15). — A gieat 
 supper. The figure suggested by the last remark is taken up. God 
 prepares 'a feast of fat things' (Isa. 25: 6), which is to culminate in 
 the marriage-supper of the Lamb. The immediate reference is to gos- 
 pel privileges. While the Lord's Supper is not directly alluded to, it 
 may well be regarded as the sign and seal of the privileges here repre- 
 sented, and as the pledge of the more glorious feast in the future. — 
 And bade many. The 'many' represent the* Jewish nation, but 
 especially the Pharisees and the rulers (see ver. 21). The first invita- 
 tion was given through the ancient prophets, the feast being still in 
 the future. 
 
 Ver. 17. Sent forth his servant. This was usual in the East (comp 
 Matt. 22 : 3). As but one servant (see margin) is spoken of, and but 
 one such invitation, we must understand this as representing Christ 
 Himself, who came to those invited, saying: come, for things are 
 now ready, i. e., 'the kingdom of heaven is at hand' (Matt. 4: 17). 
 See further on Matt. 22: 4. The immediate invitation is based on the 
 fact, that preparation had been made. 'All' is to be omitted, but is a 
 correct explanation of the full sense. The gospel, telling of the facts 
 of salvation, repeats this announcement ; it is always a message sent 
 through Christ ('His servant'). 
 
 Ver. 18. And they all. The exceptions among the rulers and 
 Pharisees were so few, that this feature of the parable might well be 
 
222 LUKE XIV. [14: 19-21. 
 
 19 and sec it: I pray thee have me excused. And an- 
 other said, I have bought five yoke of oxen, and I 
 go to prove them : I pray thee have me excused. 
 
 20 And another said, I have married a wife, and there- 
 
 21 fore I cannot come. And the l servant came, and told 
 his lord these things. Then the master of the house 
 being angry said to his * servant, Go out quickly into 
 the streets and lanes of the city, and bring in hither 
 
 1 Gr. bondservant. 
 
 thus stated. — With one consent, or, 'accord.' All in the same 
 spirit, although the excuses are different as well as the manner in 
 which they were made. All were prompted by ivorldliness, though in 
 different forms. — To make excuse. They acknowledged the obli- 
 gation to some extent. — I have bought a field, etc. This repre- 
 sents the man of business, occupied with his possessions, yet not dis- 
 courteous, but pleading necessity: I must needs go out and see 
 it. Not that he had bought it without seeing it, but that it needed 
 looking after, or it may refer to a chance for a bargain, which depended 
 on his going out to see the land just then. 
 
 Yer. 19. I have bought five yoke of oxen. This one too is 
 hindered by his possessions; but he does not plead necessity: he was 
 going to prove them, had started as it were, and preferred not to 
 alter his plan. The first represents one so pressed with business, that 
 he thinks he cannot find time to attend to a higher obligation which 
 he still acknowledges ; the second, one so interested in his worldly 
 plans, that he will not relinquish them, though he feels that he must 
 excuse his conduct. 
 
 Yer. 20. I have married a wife. According to the Mosaic law 
 (Dcut. 24: 5), a newly married man was free from military duty for 
 a year. Hence the abrupt tone : and therefore I cannot come. 
 Home engagements are often the most pressing, as they are also when 
 sanctified the most pious; but the excuse was not valid: the invitation 
 had been accepted before, the wife should have been induced to go 
 with him, etc. Back of all this lies the thought, that worldly gratifica- 
 tion hindered this one. 
 
 Yer. 21. Being angry. God has 'wrath' in such circumstances. 
 — Go out quickly. This substitution of guests took place at once, 
 both in the parable and in fact. — Into the streets and lanes of 
 the city. Still in the city, i. c., among the .lews. — The poor, 
 etc. The very same classes as in ver. 13. From these no excuses 
 were to be feared: 'the blind had no field to view, the lame could not 
 go behind his oxen, the maimed had no Avife who could have hindered 
 him from coming ; only the feeling of poverty could have held them 
 back ; but this feeling also vanishes, since they must be in a friendly 
 
11 : 22-24.] LUKE XIV. 223 
 
 22 the poor' and maimed and blind and lame. And the 
 Servant said, Lord, what thou didst command is done, 
 
 23 and yet there is room. And the lord said unto the 
 1 servant, Go out into the highways and hedges, and 
 constrain them to come in, that my house may be filled. 
 
 24 For I say unto you, that none of those men which 
 were bidden shall taste of my supper. 
 
 1 Gr. bond-servant. 
 
 way led in by the servant.' (Van Oosterzee.) They represent the 
 ■wretched and despised, 'publicans and sinners,' whom the 'servant' 
 quickly brought in ; since already they listened eagerly to the Saviour. 
 But the absence of hindrance did not imply fitness for the feast. 
 
 Ver. 22. What thou didst command is done. Indicating 
 the rapid success among this class. Strictly speaking, the servant 
 implies that he had already done this after the first had excused them- 
 selves, and before he returned to the Lord. And so it was : Before 
 our Saviour went back from earth, He had already invited this class, 
 and was leading them in. — And yet there is room. The servant 
 would have the guest-room filled. Bengel : 'Not only nature, but 
 grace also, abhors a vacuum.' 
 
 Ver. 23. Go out into the highways and hedges. This re- 
 fers to the spread of the gospel among the Gentiles. ' Quickly ' is not 
 added, for this was a work of time. This succeeds the return of the 
 servant, as the calling of the Gentiles did the Ascension of Christ. 
 This going out was done through others, and it may be intentional, 
 that there is no mention of the same servant's himself undertaking 
 this duty. — Constrain them to come in. Moral constraint alone 
 is meant. True missionary zeal so differs from all other impulse, that 
 it may well be spoken of as a ' constraining ' of men to enter the 
 kingdom of God. — That my house maybe filled. The number 
 of guests will be ' furnished : ' God's purposes of mercy will not fail. 
 
 Ver. 24. For I say to you. It is a question whether this is the 
 language of the giver of the feast or of Christ in His own person. Our 
 Lord is represented as 'servant' throughout the parable, and 'my 
 supper' seems more appropriate in the mouth of the lord of the ser- 
 vant ; but 'you' is plural, and we have no mention of any one else 
 than the servant as present during the conversation. The Avhole dis- 
 course gains greater vividness and point, if we regard the parable as 
 closed in ver. 23, and our Lord as directly applying it here. And this 
 is the more likely, since the whole lesson of the parable is summed up 
 in the words : None of those men .... shall taste of my 
 supper. As if He would say: This is the eating bread in the king- 
 dom of God, to which you look forward ; though it is God's feast, to 
 which God has invited, it is 'my supper,' given in my honor, though 
 I have come 'iu the form of a servant' to invite you ; and none of you 
 
224 LUKE XIV. [14: 25-27. 
 
 Chapter 14: 25-35. 
 Discourse to the Multitudes on True Disciplcship. 
 
 25 Now there went with him great multitudes: and lie 
 
 26 turned, and said unto them, If any man cotueth unto 
 me, and hateth not his own father, and mother, and 
 wife, and ehildren, and brethren, and sisters, yea, and 
 
 27 his own life also, he cannot be my disciple. Whoso- 
 ever doth not bear his own cross, and come after me, 
 
 will enter, because in refusing me, you refuse to obey the second 
 summons of God who has before invited you through His word. This 
 discourse probably increased the already pronounced hostility. 
 
 Discourse to the Multitudes on True Disciplcship, vers. 25-35. 
 The discourse wag delivered, on the way to Jerusalem, probably very shortly after 
 the meal in the rharisce's house (vers. 1-24). The pltce was therefore Persea, and the 
 time one of the three days referred to in chap. 13: 32, 33. He was followed by multi- 
 tudes, and yet was on the direct road to death. The nearer He approached His own 
 passion, the more decidedly must He test those who were following Him, revealing 
 more and more the high requirements of discipleship. The seemingly stern language 
 was uttered out of love, to prepare those in earnest for the realities before them, and 
 to separate the wheat from the chaff. 
 
 Ver. 25. There went, etc. A continued journey with Him is 
 meant. The multitudes were probably from different places: those 
 who originally followed Him from Galilee, others from Perrca, and 
 various companies on the way to the approaching Passover feast. 
 
 Ver. 26. If any man cometh, etc. Comp. on Matt. 10: 37, 
 which was addressed to the Twelve. ' The more forcible expressions 
 in this passage, compared with Matt. 10: 37, are best accounted for 
 by the different circumstances : these words were spoken with special 
 reference to the severe trials immediately impending' (Bible Comm.). 
 — Hateth not. The demand is for supreme love to Christ: father, 
 and mother, etc., are placed here as objects which may and often do 
 interfere with this supreme love. In so far as they do this, they are 
 to be hated, not actively and personally, but generally. The meaning 
 will best appear, if we notice the crowning thought: yea, and his 
 own life also. This cannot, of course, mean that a man should ac- 
 tively hate his life or soul, for then he must kill himself to become a 
 Christian. All belonging solely to the sphere of the lower life, as 
 opposed to the life of the Spirit, must be opposed in heart, i. e., actually 
 hated. The power to love implies the power to hate. Alford : ' This 
 hate is not only consistent with, but absolutely necessary to the very 
 highest kind of love. It is that element in love which makes a man a 
 wise and Christian friend, not for time only, but for eternity.' 
 
 Ver. 27. Whosoeyer doth not bear his own cross. The. 
 
14 : 28-31 ] LUKE XIV. 225 
 
 2S cannot be my disciple. For which of you, desiring 
 to build a tower, doth not first sit down and count the 
 
 29 cost, whether he have wherewith to complete it? Lest 
 haply, when he hath laid a foundation, and is not able 
 to finish, all that behold begin to mock him, saying, 
 
 30 This man began to build, and was not able to finish. 
 
 31 Or what king, as he goeth to encounter another king 
 in war, will not sit down first and take counsel whether 
 he is able with ten thousand to meet him that cometh 
 
 reading 'his own' has the weight of evidence in its favor, though 
 Aleph is against it. The same thought occurs in Matt. 10: 38; 16. 21; 
 Mark 8: 34; Luke 9: 23. Kotice that both verses speak of being a 
 disciple, not simply becoming one. The permanent requirement of 
 discipleship is stated. The meaning of this reference to bearing the 
 cross became more and more clear, as the Lord came nearer to His 
 own cross. 
 
 Ver. 28. For -which of yon. By two illustrations our Lord 
 enforces the requirements just stated. — To build a tower, a struc- 
 ture of some importance, and involving considerable expense. The 
 prudent way is described : first, the plan ; second, the careful con- 
 sideration of what is required to carry it out ; third, the examination 
 whether the resources will suffice. 
 
 Vers. 29, 30. Lest haply, etc. The probable consequence of any 
 other way of proceeding is described: first, failure to finish; second, 
 the mockery of others at the failure. The leading thought here en- 
 forced is : entire self-renunciation is necessary to be a disciple of 
 Christ. The building the tower represents the purpose and wish to 
 be such a disciple ; the counting the cost, the careful consideration of 
 the requirements of discipleship (self-renunciation) ; then comes the 
 question of ability to meet them. Our Lord does not say that if the 
 means are insufficient, the design should be given up, since He invites 
 all to become His disciples. In one sense the means will always be 
 insufficient, since no one is able of himself to meet these requirements; 
 in another, they will always be sufficient, since we can ever look to 
 Christ for strength. Our Lord here presses the one point of the great 
 necessity for earnest consideration of the requirements He had an- 
 nounced and proper self-examination, in view of the folly of any other 
 course, both then and now. The world has not laughed without rea- 
 son at the half-Christianity which has resulted from such spasms of 
 piety. 
 
 Ver. 31. Or what king. The former illustration gives promi- 
 nence to the folly, this to the danger, of following Christ without due 
 consideration of the requirements of discipleship (self-renunciation). 
 Going to battle against overwhelming odds is dangerous folly. The king 
 with ten thousand represents the man who would become a disci- 
 15 
 
22G LUKE XIV. [U: 32-35. 
 
 32 against him with twenty thousand ? Or else, while 
 the other is yet a great way off, he sondeth an ambas- 
 
 33 sage, and asketh conditions of peace. So therefore 
 whosoever he be of you that renounceth not all that 
 
 34 he hath, he cannot be my disciple. Salt therefore is 
 good : but if even the salt have lost its savour, wherc- 
 
 35 with shall it be seasoned? It is fit neither for the 
 land nor for the dunghill : men cast it out. He that 
 hath cars to hear, let him hear. 
 
 pie, and the original indicates that this is all the force he can muster. 
 The other king, with twenty thousand, represents God. For tbe 
 natural man is at variance with God, and when one would become a 
 Christian, the first feeling is that God with His holy law is coming 
 against him. The original indicates that the forces of this king are 
 simply those he chooses to employ, not all he has. Success is hope- 
 less, if we strive with Him. Here the inadequacy of our resources 
 comes out. 
 
 Ver. 32. Asketh conditions of peace. This represents our 
 throwing ourselves upon God's mercy in view of our own insufficiency. 
 'A Christian's weakness is his strength." Thus the previous illustra- 
 tion is supplemented. — This making of peace opposes the view that the 
 conflict is with Satan or with sin. We are naturally at peace with 
 these. When we feel that Satan is too powerful an adversary, we do 
 not make peace, or ask for an armistice, but ask God to help us, and 
 until we turn to Him, we never feel that Satan is an adversary. An- 
 other reason for preferring the other interpretation is that it alone 
 brings in a gospel thought of mercy, which would scarcely be wanting 
 even in so severe a discourse. 
 
 Ver. 33. So therefore, etc. The illustrations are applied to the prin- 
 ciple laid down in vers. 26, 27. Unless one is prepared to do this, 
 after due consideration, and with a full view of his own insufficiency, 
 he cannot be my disciple. 
 
 Ver 34. Salt therefore is good. 'Therefore' connects this 
 favorite aphorism with what precedes. It is good then to be my dis- 
 ciple, in the way of self-renunciation, and thus to be the means of 
 conserving spiritual life among men, just as salt does in the natural 
 world; but if even the salt, which is very unnatural and unlikely, 
 have lost its savor, if my disciple through a return to selfishness 
 loses this peculiarity, wherewith shall it be seasoned ? Our 
 Lord is warning from a human point of view, and not giving promi- 
 nence to His own Almighty sustaining power, as in passages like John 
 10 : 28, 29. The same remark applies to ver. 29. 
 
 Ver. 35. Neither for the land nor for the dunghill. Fuller 
 than Matt. 5: 13: 'good for nothing.' It is not useful directly or 
 
15: 1, 2.] LUKE XV. 227 
 
 Chapter 15 : 1-32. 
 
 Parables illustrating God's Mercy to Sinners. 
 
 15: l Now all the publicans and sinners were drawing 
 2 near unto him for to hear him. And both the Phari- 
 
 indirectly. — Men cast it out (emphatically), because it is thus use- 
 less. The fact that the figure of salt is here used in a different way 
 from Matt. 5: 31 and Mark 9: 50 shows that the saying was repeated. 
 Since the form is almost identical with that in the Sermon on the 
 Mount, this furnishes another caution against a-suming the identity 
 of similar utterances recorded in different connections by the several 
 Evangelists. — He that hath ears to hear, etc. This common for- 
 mula calls attention to the importance of what had been said, implying 
 that it has an application to all the hearers, and admonishing them to 
 make that application to their hearts. 
 
 Chapter 15: 1—17: 10. 
 
 A single discourse, consisting mainly of parables. This was delivered during the 
 journey from Perrea to Jericho, and occasioned by the fact that the publicans and 
 sinners now attached themselves in large numbers to our Lord. The severe remarks 
 mentioned in the last chapter (vers. 25-35) probably led to this concourse. Against 
 our Lord's reception of this class, murmurs were uttered by the Pharisees, and the first 
 division of this discourse (chap. 15) was addressed to them; the second (chap. 16: 1-13) 
 was Addressed to His disciples; the third chap. 16: 14-31), on occasion being given, to 
 the Pharisees again; and the closing part chap. 17: 1-10) to the disciples. 
 
 Parables illustrating God's Mem/ to Sinners, vers. 1-32. 
 
 Chap. 15 consists of three parables, all enforcing the same general truth : God's 
 mercy to sinners, and all making a contrast between the peniteir sinner and the self- 
 righteous Thus the murmurs of the Pharisees were answered The parables, how- 
 ever, present different types of lost sinners. Bengel and Alford regard the first lost 
 sheep i as a representation of a stupid and bewildered sinner ; the second (the lost piece 
 of money) of a sinner unconscious of himself and his own real worth ; the third (the 
 prodigal son of the conscious and voluntary sinner, the most aggravated case. Hence 
 there is a climax in the representatiou of God's mercy. 
 
 Vers. 1, 2. The Occasion of the Discourse. 
 
 Ver. 1. Now all the publicans and sinners. Not all kinds, 
 nor all without exception, but very many, so that this was the rule. — 
 "Were drawing near. At this time were occupied in thus coming. 
 There was an increasing throng of these classes, with one distinct pur- 
 pose : to hear him. It was precisely these who felt they had no 
 means to build the tower, no forces to meet the opposing King; and 
 hence they sought resources from One who manifested power, and 
 through Him desired ' conditions of peace.' 
 
 Ver. 2. Murmured ('were murmuring'), among themselves. 
 
228 LUKE XV. [15: 3-6. 
 
 sees and the scribes murmured, saying, This man re- 
 ceiveth sinners, and eateth with them. 
 
 3 And he spake unto them this parable, saying, 
 
 4 What man of you, having a hundred sheep, and 
 having lost one of them, doth not leave the ninety 
 and nine in the wilderness, and go after that which is 
 
 5 lost, until he find it ? And when he hath found it, 
 
 6 he layeth it on his shoulders, rejoicing. And when 
 he cometh home, he calleth together his friends and 
 his neighbours, saying unto them, Rejoice with me, 
 
 That they did not speak thus to our Lord Himself, is evident. — This 
 man. The expression does not necessarily imply contempt. — Re- 
 ceiveth sinners. His enemies said this in reproach ; but it is im- 
 portant evidence of a blessed truth. He received this class of people 
 among His followers. — And eateth with them. Comp. Matt. 19: 
 10. Our Lord admitted then, to social intercourse. This was deemed 
 by the Pharisees a lowering of Himself, and perhaps of them, since 
 they had admitted Him as a guest at their entertainments (chap. 14: 1, 
 etc.). The murmur was occasioned by the present concourse; but it 
 referred to the habitual conduct of our Lord. Only by His power can 
 "we remain in the company of sinners and be uncontaminated. 
 
 Vers. 3-7. The Parable of the Lost Sheep. Comp. Matt. 18: 12 14, where the 
 same parable occurs. There, however, our Lord brings out the preciousness of the 
 one sheep ('the little one'y; here, the mercy of the shepherd in seeking and rejoicing 
 over the one sheep. 
 
 Ver. 4. Having lost one of them. In Matthew the going 
 astray is mentioned ; here the Shepherd's loss is emphasized. There 
 can be little doubt that the immediate application is to the class repre- 
 sented by 'the publicans and sinners' (ver. 1). Comp. the parable of 
 the Good Shepherd (John 10-: 1-16), which had been uttered but a 
 few months before. — The ninety and nine in the wilderness, 
 i. e., in the accustomed pasture; not a desert place, as might be sup- 
 posed. In Matthew the place whither the one sheep has wandered is 
 mentioned ; here the ninety and nine come into greater prominence. 
 The shepherd evidently represents the Son of God. It was His office 
 to seek the lost sheep (Ezek. 33: 6, 11, 23) ; yet with this they found 
 fault. — Until he find it. The persistent seeking is indicated more 
 fully than in Matthew : ' if so be that he find it.' 
 
 Ver. 5. Upon his shoulders. He does not punish it, nor even 
 drive it back, but carries it, weary from wandering, while He Himself 
 is rejoicing. 
 
 Ver. 6. And when he cometh home. This refers to the whole 
 
15 : 7, 8.] LUKE XV. 229 
 
 7 for I have found my sheep which was lost. I say 
 unto you, that even so there shall be joy in heaven 
 over one sinner that repenteth, more than over ninety 
 and nine righteous persons, which need no repentance. 
 
 8 Or what woman having ten x pieces of silver, if she 
 lose one piece, doth not light a lamp, and sweep the 
 
 1 Gr. drachma, a coiu worth about eight pence. 
 
 process by -which the ignorant and bewildered sinner is brought into 
 safety. It does not mean, brought to heaven personally, but where 
 there is ground for 'joy in heaven' (ver. 7). — His friends and his 
 neighbors. Evidently the angels (ver. 10), and probably those 
 already saved and in glory. The greatness of the joy is represented 
 by the need of others to share it.— For I have found my sheep 
 ■which was lost. Pity and love are combined in the expression. 
 The shepherd is the owner. The flock meant originally the house of 
 Israel. What an owner would do from self-interest, our Lord does 
 from love for His own. Because He is the Son of God, His own glory 
 is always promoted by His love ; the two cannot be sundered. 
 
 Ver. 7. I say unto you. He could tell of ' heavenly things' on 
 his own authority (John 3: 11, 12). — Joy in heaven. In all such 
 cases. The persons who rejoice are mentioned in ver. 10. — Ninety 
 and nine righteous persons, 'just men,' which (who are of 
 such a kind as) need no repentance. This is the main point of 
 the parable. The ' ninety and nine ' represent those who think them- 
 selves righteous. It was the opposition of this class which occasioned 
 the parable. In Matthew, the inhabitants of other unfallen worlds 
 may be meant ; but that application is less apt here. The ' ninety and 
 nine ' were part of the flock, for the original application was to the 
 Jews. 'The law had done a part of its work for them, keeping them 
 from gross positive transgression of its enactments, and thus they 
 needed not, like the publicans and sinners, repentance on account of 
 such; but it had not done another part of its work, — it had not brought 
 them, as God intended it should, to a conviction of sin; it had not pre- 
 pared them to receive Christ, and gladly to embrace His salvation. 
 The publicans and sinners, though by another path, had come to Him ; 
 and He now declares that there was more real ground of joy over one 
 of these, who were now entering into the inner sanctuary of faith, than 
 over ninety and nine of themselves, who lingered at the legal vestibule, 
 refusing to go farther in.' (Trench.) 
 
 Vers. 8-10. The Parable of the Lost Piece of Monet. Peculiar 
 to Luke. 
 
 Ver. 8. Having ten pieces of silver. The women of Nazareth 
 still wear around the forehead and face a roll of silver coins, called 
 'semedi;' to which the Saviour here alludes. The coins spoken of are 
 drachmae, worth about 8^ pence or 17.6 cents each, although relatively 
 
230 LUKE XV. [15:9, 10. 
 
 9 house, and seek diligently until she find it? And 
 when she hath found it, she calleth together her friends 
 and neighbours, saying, Rejoice with me, for I have 
 10 found the piece which I had lost. Even so, I say 
 unto you, there is joy in the presence of the angels of 
 God over one sinner that repenteth. 
 
 ten times as valuable then. The value of the coin in the eyes of the 
 possessor is the main point; this leads to the earnest seeking of one 
 piece. The coin, bearing the royal stamp, is usually regarded as 
 portraying the sinner in his wretched sell-degradation ; the coin still 
 has the stamp, is still precious in itself, but is buried in the dust of 
 this world, lost and valueless in effect, until found through this careful 
 search. 'The anxiety of the woman to find her lost piece of money 
 certainly does not proceed from a feeling of pity; it is self-interest 
 which leads her to act. She had painfully earned it, and had kept it 
 in reserve for some important purpose ; it is a real loss to her. Here 
 is divine love portrayed from an entirely different side. The sinner is 
 not only, in the eyes of God, a suffering being, like the sheep on whom 
 he takes pity: he is a precious being, created in His image, to whom 
 He has assigned a part in the accomplishment of his plans. A lost 
 man is a blank in His treasury. Is not this side of divine love, rightly 
 understood, still more striking than the preceding? ' (Godet.) — Light 
 a lamp, etc. The description is true to nature. The mercy of God is 
 here set forth ; hence the 'woman' cannot strictly mean the Church 
 (as elsewhere). — The house, in which the lost piece still remained, 
 represents the Church, for the parable (like the other two) referred 
 originally to the Jewish people. The woman represents the Spirit of 
 God working in the Church. The lighting of the candle, etc., repre- 
 sent the Spirit's illuminating the word, stirring up the dust of world- 
 liness, which conceals the sinner's true worth, and then so applying 
 the truth that he is found. Others, with less reason, find in the suc- 
 cessive steps a reference to the activity of the preacher, the elders, and 
 the whole Church. A wider application, in which the whole world 
 may be regarded as searched by the Spirit, and all men as stamped 
 with the image of God, is certainly allowable. 
 
 Ver. 9. She calleth. She remains in the house; the Spirit dwells 
 in the Church, and there the angels rejoice (see ver. 10). 
 
 Vor. 10. There is joy. Not, 'will be;' the joy takes place when- 
 ever the sinner is found by the searching of the Spirit. — In the pre- 
 sence of the angela of God. That they share in it, is implied in 
 the phrase: ' Rejoice with me.' The parable seems to indicate that 
 the angels rejoice with the Spirit ii^the house, since 'heaven' is not 
 mentioned here. What a stimulus to missionary effort .these parables 
 ifibrd ! Only when we believe that men are lost, will we really strive 
 vo save them. Effort to bring about this 'joy in the presence of the 
 
15: 11, 12.] LUKE XV. 231 
 
 11,12 And lie said, A certain man had two sons: and the 
 younger of them said lo his father, Father, give me 
 the portion of ' thy substance that falleth to me. And 
 
 i Gr. the. 
 
 angels of God ' is vastly wiser than effort to pry into the unseen 
 world. 
 
 Vers. 11-32. The Parable of the Prodigal Son.— 'The crown and pearl' of all 
 our Lord's parables. It is an advance from the two which precede it. The case of 
 the sinner is represented as more aggravated: his guilt greater, his wretchedness 
 more profound. Hitherto the illustrations have been borrowed from actions prompted 
 by self interest ; now love enters. The sheep, the coin, were valuable; but here a 
 human being is the lost one. Only here, therefore, can the history of the wandering 
 soul and its return be portrayed in its successive steps, and only here can the mercy 
 of God be presented so as to reveal His heart of love. The form of the parable answers 
 to its higber truth. But admiration of its beauty does not necessarily imply a like 
 return to the Father's house. Moreover this single parable, with all its beauty and 
 pathos, does not set forth the whole scheme of salvation in a single parable. The time 
 was not ripe for revelation in regard to the purpose of our Lord's death ; nor was the 
 audience one at all prepared to receive such truth. The main lesson for them (the 
 Pharisees) was that God is merciful to sinners; and this is the fundamental truth of 
 the whole scheme of salvation (Eph. 2 : 4). This accords with the view taken of the 
 three parables, as presenting the mercy of God : in the first the Son appears as shep- 
 herd ; in the second, the inworking Spirit ; in this, the Eternal Father with His heart 
 of love. This is the order of the application of God's mercy to sinners. The main 
 lesson of the parable for ourselves appears when we call it (as it really is) the parable 
 of the Penitent and Returning Prodigal Son. How to repent and return we must learn 
 from the cross. 
 
 Yer. 11. And he said. Some connect this with ver. 3 ('and He 
 spake this parable'), regarding the intervening verses as merely an 
 introduction to the one great parable. — A certain man had two- 
 sons. The father represents our heavenly Father, since Christ never 
 represents Himself thus. The two sons undoubtedly represent the 
 two classes whose presence led to the discourse : the scribes and Phari- 
 sees (the elder son), and the publicans and sinners (the younger son). 
 Both classes were Jews, nominal members of God's family. All men 
 are represented by these two classes. In the course of history the dif- 
 ference between the two was fitly represented by the Jews and the 
 Gentiles. But the parable did not direct!}/ apply to the Jews and Gentile* 
 as such. Objections to such an application : (1) Strictly speaking, the 
 Jew was not the elder son, since the separation of this people did not 
 take place until two thousand years after the creation. (2) The recep- 
 tion of the Gentiles into the kingdom of God was not yet plainly re- 
 vealed, and the abrupt introduction of that thought here is altogether 
 contrary to the general character ,of our Lord's teaching. So much so, that 
 critics have used this application as a proof of later origin. (3) This 
 
232 LUKE XV. [15: 13, 14. 
 
 13 he divided unto them his living. And not many days 
 after the younger son gathered all together, and took 
 his journey into a far country; and there he wasted 
 
 14 his substance with riotous living. And when he had 
 spent all, there arose a mighty famine in that country; 
 
 ▼iew deprives the parable of all connection with the occasion which 
 led to it (vers. 1, 2). If we apply the parable to the mass of men, we 
 must bear in mind that 'strictly speaking, "both the sons here sketched 
 are lost; the one through the unrighteousness that degrades him, the 
 other through the self-righteousness which blinds him ' (Van Oosterzee). 
 Vers. 12, 13, present the prodigal in his sin ; vers. 14, 16, in his 
 
 ^misery ; vers. 17-20 a in his penitence; vers. 20&-24, on his return. 
 Vcr. 12. The younger. Thus represented, because the more 
 light-minded, the more easily led astray. — Give me the portion 
 of thy substance, etc. The request could not have been an un- 
 heard-of one. The beginning and essence of sin are here set forth : 
 Self-seeking, turning away from God to the creature. The son's heart 
 
 ' was alienated from his father, or the request would not have been 
 made. Self-sufficiency develops in this way in this son, but in another 
 way in the elder one (see below). Men call this form of it love of 
 liberty, God calls it pride. — And he divided unto them his 
 living. The younger son's portion would be one-third, that of the 
 elder two-thirds (Deut. 21: 17). This compliance sets forth our free 
 will as allowed by God. The father still administered for the elder son. 
 The self-righteous are nominally with the Father, under His direction, 
 but not yielding a hearty obedience. 
 
 Ver. 13. Not many days after. The course of open sin soon 
 began. — Gathered all together. This indicates the entire surren- 
 der of all the powers and possessions to sin. — Into a far country. 
 Lika the wandering sheep. The 'far country' represents the outward 
 separation from God, the breaking loose from restraint. — Wasted 
 his substance with riotous living. The natural result of selfish 
 separation from God is sensuality, seeking gratification in earthly ob- 
 jects. However disguised by noble names, all such gratification is 
 sensual; a wasting of God's gifts in riotous (incorrigible) living. 
 Young men impatient of control seek liberty as they think, and obtain 
 license ; that licentious is a kindred word is not an accident. The lost 
 piece of money also represents this state, the sinner unconscious of his 
 true worth, in the dust of earth. Some artists in portraying the scenes 
 of the parable, have given undue prominence to the ' riotous living ;' 
 but our Lord tells the story with one phrase. 
 
 Vcr. 14. And when he had spent all. Probably very soon; 
 the enjoyment of sin is brief. But it is not necessarily implied that 
 all God's gifts are wasted before repentance. The picture of 'misery' 
 begins here; and the sense of destitution is emphasized. — A mighty 
 
15: 15-17.] LUKE XV. 233 
 
 15 and he began to be in want. And he went and joined 
 himself to one of the citizens of that country ; and he 
 
 16 sent him into his fields to feed swine. And he would 
 fain have been filled* with Hhe husks that the swine 
 
 17 did eat : and no man gave unto him. But when he 
 came to himself he said, How many hired servants of 
 my father's have bread enough and to spare, and I 
 
 * Instead of have been filled read h vet rilled his bellff, (with margin : many ancient 
 authorities read have been filled.) — Am. Com. x Gr. the pods of the carob tree. 
 
 famine. External circumstances hasten the consequences of sin, and 
 are used by God to lead to repentance. Thus the Father seeks II is 
 son, by so ordering events that he shall feel bis real condition : He 
 began to be in "want. This is the main point: conscious emptiness 
 of soul must lead one way or the other ; to despair or to repentance. 
 
 Ver. 15. Joined himself. Attached himself, as it were by force. 
 He makes a determined effort to help himself, as he begins to feel his 
 want. — To one of the citizens of that country. Not to be di- 
 rectly interpreted of Satan, for the man was 'one of the citizens.' His 
 business is to feed swine, unclean animals, so that the employment 
 was degrading. There may be an allusion to the publicans, as in the 
 employ of an alien power, and engaged in a degrading duty. The 
 main point is that he who, under a sinful impulse, sought to be re- 
 leased from a father's supervision, is brought into the most abject de- 
 pendence on a foreigner, who takes no care of him whatever. The 
 freedom into which sin leads is slavery. 
 
 Ver. 16. "Would fain have been filled. See marginal notes. 
 The reading preferred by the Am. Com. is sustained by good Greek 
 manuscripts, and by most of the Latin authorities, and is accepted by 
 Tischendorf, Tregelles, and others. The other reading (' have been 
 filled') is found in Aleph, B., and D.; but it can be accounted for by 
 the influence of chap. 10 : 20. If the former reading is not correct, it 
 is difficult to explain its origin. — With the husks, literally, 'little 
 horns,' so called from the curved shape of the pods (see margin). 
 They have a sweetish taste ; are food for swine, but poor nourishment 
 for men, although they could be eaten. It is uncertain whether the 
 prodigal obtained even this poor food ; if he did, it was taken from 
 swine while he tended them. — And no man gave unto him. No 
 one provided anything for his needs. This is the reason he so desired 
 the swine's food. Some explain the matter thus : The swine were fed 
 after the prodigal had driven them home ; he saw them fed, craved a 
 share, ' and no man gave (even this) to him.' We prefer the other 
 view, as more direct and suggesting the unsatisfying nature of the 
 ' liusks.' This state of deepest want was the turning point. 
 
 Ver. 17. Came to himself. This implies that he had been bc*i<le 
 himself before. A life of sin is in a certain sense irrational. The free 
 
 / 
 
234 LUKE XV. [15 : 18-20. 
 
 18 perish hero with hunger ! I will arise arid go to nw 
 lather, and will say unto him, Father, I have sinned 
 
 19 against heaven, and in thy sight : I am no more wor- 
 thy to be called thy son: make me as one of thy hired 
 
 20 servants. And he arose, and came to his father. But 
 while he was yet afar off, his father saw him, and was 
 
 ■will of the sinner is brought out, <is it could not be in the two other 
 parables. The seeking and saving, though necessary to make the 
 prodigal come to himself, are kept in the back-ground. The third 
 scene now opens: the prodigal's penitence. Notice, that the man 
 came to himself more readily among the swine than among the harlots 
 (ver. 30).— He said. As the result and evidence of his coming to 
 himself. He regards matters in their true light. The facts of the case 
 are considered ; and he does not attempt to philosophize about his 
 father's mercy, etc., as, alas! too many sinners do, when seeming to 
 repent. — How many hired servants. These were the temporary 
 laborers occupying the lowest place on the estate. The servants (ver. 
 22) would include those more trusted and honored. He was himself 
 now only a 'hired servant.' — Of my father's. His penitent thought 
 is based on the feeling, lost while he was beside himself, that he still 
 has a father. The sinner w r ill thus reflect and repent only when he has 
 some ground for his feeling. The true ground is to be found in Jesus 
 Christ. — Have bread enough, etc. These lowest servants have 
 abundance, and I (a son still, though so unworthy) perish with 
 hunger. The contrast is made at every point. God's providential 
 care is alluded to in this part of the parable. 
 
 Ver. 18. I "will arise. Correct reflection led to remembrance of 
 the father; that feeling led to resolve and corresponding action. The 
 will is turned: he proposes to leave the far country. — I have sinned. 
 There can be no return to God which does not include the confession 
 of sin. — Against heaven, and in thy sight (as in ver. 21), in re- 
 lation to this. The two are separated in the parable, but are to be 
 identified in the interpretation. He alone really confesses his sins, 
 who has regarded them mainly as sins against God, against a higher, 
 heavenly order of things ; and this is the best sign that a sinner has 
 come to himself. 
 
 Ver. 19. I am no more worthy, etc. Genuine penitence !— 
 Make me as one, etc. He does not give up his sonship, but asks 
 only the treatment given to a hireling, for he does not even deserve 
 that. Some explain that he wished by fidelity in that position to prove 
 himself again worthy; but the parable must not be pressed here, since 
 the penitent sinner has at first confused ideas of the return to God. 
 The main point is, that the prodigal makes no excuse for his sins, but 
 acknowledges his itn worthiness. 
 
 Ver. 20. And he arose, etc. The action corresponds to the re- 
 
15: 21-24] LUKE XV. 235 
 
 moved with compassion, and ran, and fell on his neck, 
 
 21 and l kissed him. And the son said unto him, Father, 
 1 have sinned against heaven, and in thy sight : I am 
 
 22 no more worthy to be called thy son. 2 But the father 
 said to his 3 servants, Bring forth quickly the best robe, 
 and put it on him ; and put a ring on his hand, and 
 
 23 shoes on his feet : and bring the fatted calf, and kill 
 
 24 it, and let us eat, and make merry : for this my son 
 was dead, and is alive again; he was lost, and is found. 
 
 1 Gr. kissed him much. " Sonic ancient authorities add make me as one of thy hired 
 tervantt. See ver. 19. 3 Gr. bond-servants. 
 
 solve, in the parable, but not always in reality. This is the last scene ; 
 the return. — A great way off. The father seems to have expected 
 him ; God certainly expects the penitent sinner. — His father saw 
 him, etc. Graphic and true to nature. The father's conduct is itself 
 a seeking of the lost son. God is waiting to be gracious ; He comes to 
 meet us in His mercy; He manifests it before our penitent utterances. 
 And kissed him. The token and seal of love. 'The Saviour and 
 Mediator is concealed in the kiss' (Riggenbaeh). 
 
 Ver. 21. Father, etc. The purposed confession is made; but the 
 conclusion is omitted. ' The terms are the same: "I have sinned;" 
 but how different is the accent ! Luther felt it profoundly: the dis- 
 covery of the difference between the repentance of fear and that of 
 love was the true principle of the Reformation' (Godet). 
 
 Yer. 22. But the father. The father's acts respond, but not 
 according to the worthiness of the son. — Bring forth quickly. 
 'Quickly,' omitted in the A. V., is suggestive. — The best robe. 
 The upper garment of the higher classes among the Jews. A compari- 
 son with Isa. 61: 10; Rev. 3: 18, suggests as probable an allusion to 
 the robe of righteousness provided for us by Christ. — A ring, ' seal 
 ring,' worn only by freemen, as also shoes, since slaves went bare- 
 foot. Some explain : the ring, the seal of the Spirit ; the shoes, ' the 
 preparation of the gospel of peace.' The sense of the whole verse is : 
 God will restore the penitent, and give him, out of love, all that is 
 necessary to mark him as a son. 
 
 Yer. 23. The fatted calf. Some calf standing in the stall, pro- 
 bably in readiness for a feast, is to be killed, as the best, for this sud- 
 den festivity. There is no allusion to any sacrifice. — Make merry. 
 The 'joy in heaven' (ver. 6) is again alluded to; the parties feasting 
 are 'the servants' (ver. 22), including the whole family; angels and 
 redeemed men. 
 
 Ver. 24. Was dead, and is alive again. Even in the parable, 
 the father speaks figuratively of moral death ; much more in the ap- 
 plication is it true ; the state of sin is a moral death, the state of V 
 
236 LUKE XV. [15 . 25-28. 
 
 25 And they began to be merry. Now his elder sod was 
 in the field : and as he came and drew nigh to the 
 
 26 house, he heard music and dancing. And he called 
 to him one of the 1 servants, and inquired what these 
 
 27 things might be. And he said unto him, Thy brother 
 is come ; and thy father hath killed the fatted calf, 
 
 28 because he hath received him safe and sound. But he 
 was angry, and would not go in : and his father came 
 
 1 Gr. bond-servants. 
 
 salvation a moral resurrection. — Was lost, and is found. This 
 expresses the relation to the father. In the application : ' Sin is 
 estrangement from God, salvation fellowship with God.— And they 
 began to be merry. The same point is now reached as in the 
 other parables ; and the eating with penitent sinners (ver. 2) abun- 
 dantly justified. 
 
 Vers. 25-32. The Elder Son. The other side of the picture is 
 equally appropriate to the occasion. The murmuring Pharisees are 
 now to see themselves portrayed. Alford : 'This part of the parable 
 sets forth the reception he meets with from his fellow-men in contrast 
 to that from his father.' 
 
 Ver. 25. Now his elder son was in the field. 'The elder 
 son at the return of the younger brother is not in the house, but has 
 spent the day in hard, self-chosen, slavish service, and now first re- 
 turns home at evening, when the feast was already in progress ' (Van 
 Oosterzee).— Music and dancing. Usual at feasts in" the East. 
 Dancing in the East was usually performed by those hired for the 
 purpose. 
 
 Ver. 26. One of the servants. Not the same word as in ver. 22 • 
 probably an inferior domestic in the permanent employ of the house- 
 holder, but now standing without.— "What these things might be 
 Offended that this should take place without his knowledge; jealous 
 of the joy in which he would not share. 
 
 Ver. 27. Thy brother is come. The servant states the case as 
 it impresses him. He says nothing of the condition in which the pro- 
 digal returned, but simply that the father had received him safe 
 and sound. No special interpretation is to be put upon this verse. 
 
 Ver. L'8. But he was angry. The occasion of the anger was 
 the answer given by the servant ; the reason of the anger is found in 
 vers. 29, 30.— Came out and intreated him. The father left the 
 feast of joy to kindly urge the elder brother. This represents the 
 long-suffering of God toward the self-righteous, the efforts to bring 
 them to a better mind. The parable itself, spoken to the Pharisees 
 (ver. 8), was an entreaty to the elder brother. 
 
15 : 29-32.] LUKE XV. 237 
 
 29 out, and intreatcd him. But he answered and said to 
 his father, Lo, these many years do I serve thee, aud 
 I never transgressed a commandment of thine : and 
 yet thou never gavest me a kid, that I might make 
 
 30 merry with my friends: but when this thy son came, 
 which hath devoured thy living with harlots, thou 
 
 31 killedst for him the fatted calf. And he said unto 
 him, ^on, thou art ever with me, and all that is mine 
 
 32 is thine. But it was meet to make merry and be glad : 
 for this thy brother was dead, and is alive again; and 
 was lost, and is found. 
 
 l Gr. Child. 
 
 Ver. 29. Lo, these many years do I serve thee. The legal 
 idea comes out here, pleading what has been done. The Greek word 
 suggests bond-service. — I never transgressed a commandment 
 of thine. The Pharisees virtually said this. The words of the elder 
 son prove that his obedience in the past had not been hearty, and that 
 he was now in opposition to his father's will. — And yet thou never 
 gavest me a kid. In contrast with 'the fatted calf.' — "With my 
 friends, 'respectable people,' he implies, in contrast with 'harlots.' 
 This proud, self-seeking, unaffectionate son is now the lost son. Self- 
 righteousness is dissatisfied with the reward it receives. The essential 
 failure of Pharisaism is its want of love to God despite its external 
 obedience. 
 
 Ver. 30. "When this thy son came. He will not say 'brother.' 
 In expressing contempt of his brother, the greatest sin against his 
 father is uttered; so Pharisees sin most heinously against God in their 
 feelings and acts towards their fellow-men. — Devoured thy living. 
 There is a reproach of the father implied here also. — With harlots. 
 It was pre-eminently Pharisaical to recall just then this fact. — Thou 
 killedst, etc. In contrast with the latter part of ver. 29. 
 
 Ver. 31. Son. Still affectionate. God has forbearing kindness 
 towards the self-righteous and uncharitable. — Thou art ever with 
 me. No occasion for extraordinary joy had arisen in his case. — All 
 that is mine is thine. Only the portion of the elder son remained 
 in the father's hands. 
 
 Ver. 32. It was meet to make merry, etc. The form is gene- 
 ral, giving a justification for the joy, and yet leaving it to the choice 
 of the elder son whether he will share in it. ' The Greek expresses 
 moral necessity rather than mere fitness' (Plumptre). 
 
 The elder son represents the Pharisees, and puts forward their 
 claims. These are not directly contradicted in the parable for good 
 reasons. 1. The Lord would represent the forbearance of God toward 
 the Pharisee as well as His pardoning love toward the prodigal ; hence 
 
238 LUKE XVI. [16; 1. 
 
 Chapter 16 : 1-13. 
 
 The Parable of the Unrighteous Steward. 
 
 1G: l And he said also unto the disciples, There was a 
 certain rich man, which had a steward ; and the same 
 was accused unto him that he was wasting his goods. 
 
 severe rebuke is excluded. 2. The claim rested upon correct princi- 
 ple : 'the doers of the law shall be justified ' (Rom. 2: 13); but the 
 character of the elder son is so portrayed as to indicate that he failed 
 to stand on that principle. The law was not yet abolished, and the 
 words of the wise preacher were adapted to the circumstances of His 
 auditors. It is not said that the son went in. This also opposes the 
 view that He represents the Jewish people. The New Testament loses 
 no opportunity for proj hesying the ultimate salvation of Israel, and 
 such a prediction would least of all fail in a parable where love and 
 forbearance alone are depicted. The parable was itself the Father's 
 entreaty to the elder son, and with each of those whom He represented 
 the responsibility of answering was left. All of us in whom sin re- 
 mains are represented by one or the other of those two sons. Both 
 were offenders ; yet the Father calls both sons, and would save both 
 classes of sinners here depicted. 'It is to be observed that Jesus 
 completely identifies Himself with God in these three parables. It is 
 God who seeks and who receives sinners; but the doctrinal importance 
 of these parables depends upon this being the work of Him by whom 
 they were spoken. What God does, Jesus does; and the action of 
 both is treated as one and the same' (Bible Commentary). 
 
 The Parable of the Unrighteous Steward, vers. 1-13. 
 
 The second division of the discourse (chaps. 16. 17 : 10), addressed to the dkciples. 
 The parable in this paragraph presents great difficulties to the interpreter; although 
 the sense of the words is clear and the general lesson obvious. The view given below 
 seems to present the fewest difficulties; other interpretations are indicated in passing. 
 
 Ver. 1. Unto the disciples. To the body of the disciples, in- 
 cluding the publicans, for whom the parable had a special adaptation. 
 That the Pharisees also heard what He said, appears from ver. 14. — 
 A certain rich man. This represents God, the Possessor- of all 
 things. To none other do men really stand in the relation of stewards. 
 The only objection to this interpretation, arising in ver. 8, is answered 
 by that verse itself, which indicates that the whole parable is borrowed 
 from the actions of ' the sons of this world,' and only partially appli- 
 cable to 'the sons of the light,' The view that mammon is meant in- 
 volves great difficulties. A reference to Satan is far fetched. Existing 
 political circumstances may have suggested some points in the parable; 
 but a direct application to these things is out of the question. (For 
 
1C: 2, 3.] LUKE XVI. 239 
 
 2 And he called him, and said unto him, What is this 
 that I hear of thee ? render the account of thy stew- 
 
 Sardship; for thou canst be no longer steward. And 
 the steward said within himself, What shall I do, see- 
 ing that my lord taketh away the stewardship from 
 me ? I have not strength to dig ; to beg I am ashamed. 
 
 example : some think the Romans are represented by the rich man, 
 the publicans by his steward ; others, that the former represents the 
 Emperor, the latter a governor like Tilate, etc.) Other views seem 
 to imply that our Lord spoke the parable to puzzle His hearers. — A 
 steward. Such stewards were often slaves ; but this one was evi- 
 dently free. He represents Christ's disciples, but especially then the 
 publicans, who, being in many cases rich, needed such instruction. 
 (Zacchaeus may have heard of the lesson, see chap. 19: 8.) — Was 
 accused. The accusation was true (ver. 3 , but probably malicious 
 also. — Was wasting his goods. He led a life of luxury on his 
 lord 's means. In how many ways is this accusation true of Christ's 
 disciples ! The plain statement, that the property of the master was 
 wasted, opposes the explanation that he had added a profit for himself 
 to the rents, etc., of the tenants and debtors. According to this, the 
 transaction in vers. 5-7 was simply an alteration to the fair rent. 
 But this would be no real restitution. The view that mammon is the 
 lord, involves here the strange idea, that this waste is equivalent to 
 entering the service of Christ, since they could not ' serve God and 
 mammon.' And so throughout the whole, this interpretation compels 
 us to take the worst acts in the parable as representing the best in the 
 application. 
 
 Ver. 2. What is this that I hear of thee? i. e., explain this 
 report. — Render the account of thy stewardship, No pre- 
 vious reckoning had been made : regular statements were then unu- 
 sual. — Canst be no longer steward. The correctness of the 
 report is implied. The reference is to the certainty that each must 
 render account at death to God. Death in every case is the conse- 
 quence of the wasting of the Lord's goods. The prudence on the part 
 of the steward began when he regarded his dismissal as certain, but 
 took place before the dismissal itself. The reference to mammon as 
 the lord is by no means so apt. 
 
 Ver. 3. What shall I do, etc. In his uncertainty, be carefully 
 considered the case, ami this is the point in which the children of this 
 world are so often wiser than the children of light. — I have not 
 strength to dig. His life of luxury had unfitted him for that. — 
 To beg I am ashamed. Because of his past position. This graphic 
 description presents certain points of human character, but cannot be 
 further used in the interpretation. 
 
240 LUKE XVI. [16: 4-8. 
 
 4 I am resolved what to do, that, when I am put out of 
 the stewardship, they may receive me into their houses. 
 
 5 And calling to him each one of his lord's debtors, he 
 said to the first, How much owest thou unto my lord? 
 
 6 And he said, A hundred Measures of oil. And he 
 said uuto him, Take thy 2 bond, and sit down quickly 
 
 7 and write fifty. Then said he to another, And how 
 much owest thou ? And he said, A hundred 3 measures 
 of wheat. He saith unto him, Take thy 2 bond, and 
 
 8 write fourscore. And his lord commended 4 the un- 
 righteous steward because he had done wisely : for the 
 sons of this 5 world are for their own generation wiser 
 
 1 Gr. baths, the bath being a Hebrew measure. See Ezek. 48 : 10, 11, 14. 
 
 2 Gr. writings. 3 Gr. corn, boing a Uebrew measure. See Ezek. 48: 14. 
 4 Gr. the etewurd of unrighteousness. 5 Or, age. 
 
 Ver. 4. I am resolved, etc. This plan suggests itself at the mo- 
 ment. — They, i. e., the debtors, with whom he intends to deal, may 
 receive me into their houses. He would thus secure future 
 shelter for himself. Further than this, the verse must not be pressed 
 (see ver. 9). 
 
 Ver. 5. Each one of his lord's debtors. The debtors were 
 scarcely tenants or contractors, but more probably men who had bought 
 and not yet paid for certain stores belonging to the rich man. — Said 
 to the first. We have two examples of what happened in each case. 
 
 Ver. 6. Hundred measures, or, ' baths, '=the ephah in dry 
 measure, nearly ten gallons. — Take thy bond, lit., 'writings.' The 
 document in the steward's hands, showing the obligation. — Quickly. 
 The business must be done in a hurry. — And write fifty, i. e., alter 
 the figure. The old bond is not destroyed, but returned to the debtor 
 to be thus altered. The supposition that the steward himself made up 
 the difference is out of the question. There is no sign of penitence, 
 and the man was not able to do it (ver. 3). 
 
 Ver. 7. An hundred measures. The Hebrew measure ('cor') 
 is here spoken of, equal to ten ephahs. — "Write eighty. The varia- 
 tion in the amount deducted is without any special meaning. Still we 
 may find in it a proof of the steward's prudence. He knew the men 
 with whom he had to deal, and acted accordingly. Christian men too 
 often slight such knowledge ; but this parable condemns putting a 
 premium on ignorance. 
 
 Ver. 8. And his lord, i. e., the lord of the steward, of course, not 
 the Lord Jesus. — The unrighteous steward, lit., 'the steward of 
 unrighteousness.' This phrase stamps the conduct of the steward as 
 immoral, and in this aspect as unworthy of imitation. But the point 
 to which prominence is given follows : because he had done 
 
16: 0] LUKE XVI. 241 
 
 9 than the sons of the light. And I say unto you, Make 
 to yourselves friends l by means of the mammon of 
 unrighteousness; that, when it shall fail, they may re- 
 
 1 Gr. otit of. 
 
 •wisely, shrewdly, prudently. The master had discovered the trick, 
 yet praises his steward ; for in the parable both are sons of ibis 
 ■world, or, 'age.' — "Wiser (not absolutely, but) for their own 
 (the emphasis is here) geneiation (i. e., in their dealings with one 
 another, since the whole parable is drawn from that sphere) than 
 the sons of the light (those who are really Christians). Worldly 
 men act prudently toward one another. But ' the sons of the light' 
 in their dealings with one another ('for their generation'), often lack 
 the prudence here commended. In the use of money, in the use of 
 all those powers committed to us by God, which find in 'this world' 
 the only sphere for their use, Christians too often fail to act with pru- 
 dence. The steward carefully considered his situation ; but Christians 
 very often fail to look at their duty in the light of their knowledge, 
 and to act as common sense would dictate, when once the promises 
 about God and Christ, things temporal and eternal, are admitted. 
 There is no self-confessed folly so great as that of a son of the light who 
 lives as if mone} T -getting were the end of his existence. Of course 
 there is a still higher wisdom implied. 
 
 Ver. 9. And I say unto you. The last verse contains the com- 
 mendation of one of ' the sons of this world ;' here we have a recom- 
 mendation to ' the sons of the light. ' — Make to yourselves friends 
 by means of (lit., 'out of) the mammon. By using money with 
 a prudence like that of the unjust steward, but under a higher motive 
 and with better means than his, gain for yourselves 'friends,' rather 
 than estates, mansions, etc. 'Mammon' itself is not to be made a 
 friend, but to be used in making the friends. — Of unrighteousness. 
 Mammon, the personification of money, commonly becomes the occa- 
 sion and the means of an unrighteous course of conduct ; for this and 
 other reasons its adherent character is said to be unrighteousness. — 
 Tbat -when it shall fail, i. e., the mammon to which the correct 
 reading undoubtedly refers. The special reference is to death, when 
 a man's wealth utterly fails; but it may fail before that. — They may 
 receive you, i.e., the friends you have made. These 'friends' can 
 only 'receive' us into the eternal tabernacles, i. e., m the future 
 state of blessedness. They do not open heaven for any one, they only 
 welcome there. Of course only those friends, thus made, who belong to 
 our Lord's kingdom, are included here. They may help us heaven- 
 ward by their prayers before they go there to ' receive ' us. There are 
 numerous other explanations; for example: the 'friends' are the an- 
 gels, who welcome those who have left the service of mammon, using 
 the interval (and also the means gained in that service) so as to make 
 friends. This leads to inferences bordering on what is immoral. 
 16 
 
242 LUKE XVI. [16: 10-13. 
 
 10 ccive you into the eternal tabernacles. He that is 
 faithful in a very little is faithful also in much : and 
 he that is unrighteous in a very little is unrighteous 
 
 11 also in much. If therefore ye have not been faithful 
 in the unrighteous mammon, who will commit to your 
 
 12 trust the true riches f And if ye have not been faith- 
 ful in that which is another's, who will give you that 
 
 13 which is ! your own ? No 2 servant can serve two mas- 
 ters : for either he will hate the one, and love the other; 
 or else he will hold to one and despise the other. Ye 
 cannot serve God and mammon. 
 
 1 Some ancient authorities read our own. 2 Gr. household-servant. 
 
 Ver. 10. He that is faithful, etc. Lest it should seem strange 
 that so much importance is attached to the proper use of perishing and 
 unrighteous wealth, remember the great principle : ' He that is faith- 
 ful,' etc. — In a very little, lit., 'in least.' This refers to earthly 
 possessions, and the faithfulness is the wise and prudent conduct 
 suggested by the parable. — In much. In this case this is equiva- 
 lent to: 'the true riches,' 'your own,' the inheritance and possession 
 of the sons of the light. But the principle is general, and capable of 
 a great variety of applications This verse opposes the view that the 
 service of mammon is meant in the parable, for according to that inter- 
 pretation it is by being unfaithful to mammon that true fidelity is to be 
 reached. 
 
 Ver. 11. In the unrighteous mammon. In your use of it, i. e., 
 'faithful in a very little.' — Who will commit to your trust? 
 Such unfaithfulness proves us unfaithful in much (ver. 10), according 
 to the judgment of God, who will not therefore entrust us with the 
 true riches. The word 'riches' is properly supplied in the A. V., 
 although the literal sense is ' the true,' that which is real, as op- 
 posed to the deceitful nature of earthly wealth. 
 
 Ver. 12. In that which is another's. Earthly wealth is held 
 in trust ; the true riches are described as your own. Wealth can 
 never form a part of our being, is never permanently in our possession ; 
 we can have the use of it, but in no true sense own it. But that which 
 God gives to us as true riches will form a part of our eternal being, is 
 our inalienable possession. Because this is so much higher, we are 
 urged to be faithful in the use of worldly wealth, believing that it is 
 not ours, but entrusted to us to test our fidelity. 
 
 Ver. 13. No servant can serve two masters. The word 
 'servant' here suggests not bondage, but willing useful service. Comp. 
 Matt. 6: 24. Another of our Lord's sayings which became proverbial. 
 Here the connection is : The proper use of wealth is for God, those 
 
16:14-17.] LUKE XVI. 243 
 
 Chapter 16: 14-18. 
 Another Rebuke of the Pharisees. 
 
 14 And the Pharisees, who were lovers of money, heard 
 
 15 all these things: and they seoffed at him. And he said 
 unto them, Ye are they that justify yourselves in the 
 sight of men ; but God knoweth your hearts : for that 
 which is exalted among men is an abomination in the 
 
 16 sight of God. The law and the prophets were until 
 John : from that time the gospel of the kingdom of 
 God is preached, and every man entereth violently into 
 
 17 it. But it is easier for heaven and earth to pass away, 
 
 •who do not thus use it are servants to Mammon The last verse im- 
 plies that wealth is not our own, this implies that when it is used as 
 our own, the presumed owner not only does not own it, but himself 
 becomes subservient to it. — There is not a word here capable of a com- 
 munistic interpretation. Our Lord speaks of wealth as 'a very little;' 
 modern socialism regards money as the true riches. In principle, 
 practice, and result, the two systems are totally divergent. Chris- 
 tianity is the service of God, socialism the service of mammon,— judged 
 by its fruits, ' earthly, sensual, devilish.' 
 
 Another Rebuke of the Pharisees, vers. 14-18. 
 Strictly speaking this brief discourse is an introduction to the Parable of the Rich Man 
 and Lazarus (vers. 19-31), the occasion of which is indicated in ver. 14. We find here 
 a number of thoughts (vers. 15-18), which had been expressed by our Lord on other 
 occasions, all appropriate to the Pharisees at this time. The connection is however 
 difficult to trace, see on vers. 1G, 17. 
 
 Ver. 14. And the Pharisees also. The preceding parable was 
 addressed to the disciples (ver. 1), but the Pharisees heard all these 
 things. . A continued act is meant, here and in what follows : and 
 they scoffed at him. Their feeling was: This man makes riches 
 of little account, but we know better ; we can keep our wealth and 
 our piety too. Hence the next verse is aimed at their semblance of 
 piety, which was the basis of their derision of Him. 
 
 Ver. 15. Ye are they that justify yourselves, declare your- 
 selves to be righteous in the sight of men ; but God knoweth 
 your hearts. Plainly implying that in His sight they were not justi- 
 fied, accounted as righteous. For that which is lofty among men, 
 i. e., considered so by men. — Is abomination in the sight of God. 
 Pu'cause He knows the heart, He judges differently from men, and pre- 
 cisely what men regard most highly He regards least. This general 
 truth applies to the special case of the Pharisees. 
 
 Vers. 16, 17. These verses may be thus paraphrased : ' I have said 
 
241 LUKE XVI. [1G: 18, 19. 
 
 18 than for one tittle of the law to fall. Every one that 
 putteth away his wife, and marrieth another, committeth 
 adultery : and he that marrieth one that is put away 
 from a husband committeth adultery. 
 
 Chapter 16: 19-31. 
 
 The Parable of the Rich Man and Lazarus. 
 
 19 Now there was a certain rich man, and he was 
 clothed in purple and fine linen, I faring sumptuously 
 
 1 Or, living in mirth and splendour every day. 
 
 that you are not justified in the sight of God, but are an abomination ; 
 and the standard of this judgment is one that you acknowledge.' — 
 The law and the prophets were until John, that completed 
 the preparatory work, and from that time the gospel of the 
 kingdom of God is preached, and every man (people of all 
 classes, publicans and sinners) entereth violently into it; but, 
 lest you might infer that I deny your righteousness by some new rule, I 
 declare to you, it is easier, etc. A warning for the Pharisees, who do 
 not enter into the kingdom. 'That legal system on which they have 
 founded their throne in Israel is about to crumble to pieces (ver. 16) ; 
 while the law itself, which they violate at the very moment they make 
 it their boast, shall remain as the eternal expression of Divine holiness, 
 and as the dreadful standard by which they shall be judged' (Godet), 
 comp. Matt. 5: 18; 11: 12, 13. 
 
 Ver. 18. Every one that putteth away his wife, etc. The 
 law remains valid on a point about which many of the Pharisees were 
 altogether wrong (comp. Matt. 19: 3-9). If, as we believe, the verse 
 occurs in its proper connection, there was in the opinions of the Phari- 
 sees present some occasion for referring to this matter. Very shortly 
 afterwards this class tempted Him in regard to the question of divorce. 
 An allusion to Herod's conduct is unlikely, since his case was different. 
 Any reference to spiritual adultery (the service of mammon) seems far- 
 fetched. On the principle here laid down, comp. Matt. 5, 31, 32. 
 
 The Parable of the Rich Man and Lazarus, vers. 19-31. 
 
 This parable brings out another phase of the great truth under discussion, namely, 
 that neglect of the proper application of wealth becomes the source of eternal calamity. 
 The rich man is no great sinner, but a respectable worldly man. leading a godless life 
 of selfishness; the poor man was one of a class despised by the 'covetous.' Thus the 
 sneer of the Pharisees was answered. The object of the parable was not to make a 
 new revelation about the future state; yet, while using the popular language of the 
 day on this subject, our Lord's words must reveal the truth (see on ver. 22). 
 
 Ver. 19. A certain rich man. His name is not given, but he is 
 
16: 20-22.] LUKE XVI. 245 
 
 20 every day : and a certain beggar named Lazarus was 
 
 21 laid at his gate, full of sores, and desiring to be fed 
 with the crumbs that fell from the rich man's table; 
 
 22 yea, even the dogs came and licked his sores. And it 
 came to pass, that the beggar died, and that he was 
 carried away by the angels into Abraham's bosom : 
 
 often called Dives, which is the Latin word for 'rich man.' Tradition 
 gives him a name (Nmeuc), but there is no proof that an actual person 
 was referred to. — In purple. The costly material for upper garments, 
 brought from Tyre. — Fine linen. For under garments, from Egypt ; 
 some such was said to be worth twice its weight in gold. — Faring 
 sumptuously every day. He was not a glutton, nor recklessly 
 extravagant, but he lived well, as a rich man could afford to do. There 
 is no reason for supposing that he was a Sadducee ; doubtless the rich 
 among the Pharisees also lived according to their means and position. 
 Nor is the man represented as specially a sinner. He was a ' son of 
 this world' living to himself, without trying to make friends out of the 
 mammon of unrighteousness. The parable teaches that such a one is 
 punished after death. 
 
 Ver. 20. A certain beggar. Introduced in contrast with the rich 
 man, who is the principal figure. — Named Lazarus. The signifi- 
 cant name is mentioned in this case. It means 'God a help,' not, as 
 some suppose, 'helpless.' If the raising of Lazarus of Bethany had 
 already occurred, as seems most likely, it is very improbable that there 
 is any reference to him in the parable. We infer from the name, as 
 well as from the sequel, that the beggar was one who feared God. — 
 Was laid at his gate. — The rich man thus had an opportunity of 
 making a better use of his wealth, for the 'gate' was the only entrance 
 to the house itself. — Full of sores. Covered with them. They might 
 have been the result of insufficient food. 
 
 Ver. 21. And desiring to be fed, etc. Some think he did not 
 even obtain this desire, and thus heighten the negligence of the rich 
 man. — The crumbs that fell, lit., -the things that fell;' the best 
 authorities omitting 'crumbs.' These would scarcely satisfy him; 
 in any case the rich man gave himself no concern about the matter. — 
 Yea. even the dogs came and licked his sores. The dogs 
 sought the same portion, but even they alleviated his pain by licking 
 his sores. It is a mistake to suppose that they heightened his misery 
 by licking his sores, nor is there any proof that they snapped up what 
 he wished to obtain. The pity of the wild and masterless dogs is con- 
 trasted with the indifference of the rich man. 
 
 Ver. 22. The beggar died. No mention is made of his funeral. 
 A pauper's burial would attract no attention. — Was carried away. 
 His soul is meant (so the Rabbins taught), in contrast to the burial of 
 the rich man. — By the angels. To be taken literally. The implied 
 
246 LUKE XVI. [16:23,24. 
 
 23 and the rich man also died, and was buried. And in 
 Hades he lifted up his eyes, being in torments, and 
 seeth Abraham afar oif, and Lazarus in his bosom. 
 
 24 And he cried and said, Father Abraham, have mercy 
 on me, and send Lazarus, that he may dip the tip of 
 his finger in water, aud cool my tongue ; for I am in 
 
 contrast is with the pall-bearers at the rich man's funeral — Into 
 Abraham's bosom. This was, among the Jews, a metaphorical ex- 
 pression for the state of blessedness after death. It is not exactly 
 equivalent to 'heaven,' but rather to 'Paradise' (Luke 23:43), the 
 happy side of the state of the dead. Our Lord throughout adopts the 
 popular language of the Jews, without in any way implying that it was 
 incorrect. Had it implied error, He would doubtless have so indicated. 
 The beggar died first, being taken from his sufferings ; the other was 
 given longer space for repentance. — The rich man — "was buried. 
 The funeral doubtless corresponded with his life, — was magnificent. 
 
 Ver. 23. And in Hades, i. e., in the state or place of departed 
 spirits, which must not be confounded with Gehenna, the final state of 
 eternal punishment, since in this case it includes 'Abraham's bosom.' 
 — He lifted up his eyes. Either he looked up to a higher place, or 
 he now became fully conscious. — Being in torments. The rich man 
 was in a place of punishment ; for the whole parable turns on this 
 point. Physical torment is not implied, save so far as it is necessary 
 for the figurative representation. The rich man's body was buried. — 
 Seeth Abraham afar off. According to the Jewish notion, Paradise 
 and Gehenna are so situated that one is visible from the other. A 
 literal sense is not to be pressed, any more than in the previous part 
 of the verse. The recognition of Abraham points to the fact that de- 
 scent from Abraham, even when acknowledged in that state after death 
 (ver. 25), is in itself of no avail. — In his bosom. Strictly figura- 
 tive. 
 
 Ver. 24. Father Abraham. Even there the man does not forget 
 that he is a Jew. — Send Lazarus. It is possible, but not probable, 
 that he still fancies he has some right to the services of one who was 
 his inferior on earth. — That he may dip .... cool my tongue. 
 The reason for this request is given : for I am in anguish in this 
 flame. Our Lord uses this figure to represent a fearful truth. Though 
 entirely figurative, it means that the souls of the impenitent after death 
 suffer as terribly as though fire were tormenting their bodies. The close 
 relation betwen sin and its punishment is suggested by the mention of 
 the tongue. The chief organ of sin becomes the chief organ of punish- 
 ment. The conditions are reversed : the rich man, now in torment, 
 would be glad to receive refreshment from the despised beggar, now in 
 blessedness. Each retains his character. 
 
16: 25-28.] LUKE XVI. 247 
 
 25 anguish in this flame. But Abraham said, l Son, re- 
 member that thou in thy lifetime receivedst thy good 
 things, and Lazarus in like manner evil things : but. 
 now here he is comforted, and thou art in anguish. 
 
 26 And 2 beside all this, between us and you there is a 
 great gulf fixed, that they which would pass from 
 hence to you may not be able, and that none may cross 
 
 27 over from thence to us. And he said, I pray thee 
 therefore, father, that thou wouldest send him to my 
 
 28 father's house : for I have five brethren ; that he may 
 testify unto them, lest they also come into this place 
 
 1 Gr. Child. 2 Or, in all these things. 
 
 Ver. 25. Son. The relation is acknowledged, in a tone of pity and 
 tenderness, but that is of no avail. — Remember. Memory remains 
 and is intensified in that state; it is here appealed to in order to prove 
 to the man in torment the justice of his lot. — In thy lifetime. Con- 
 trasted with 'now.' — Receivedst. So that there is nothing left to be 
 given you. — Thy good things. ' Thy' is emphatic ; what he had on 
 earth, his wealth, was regarded as his chief good. Hence he received 
 all his portion there. The connection with the preceding parable sug- 
 gests that, if he had made friends out of the mammon of unrighteous- 
 ness, there would have been some of the 'good things' available for 
 another world. — Lazarus in like manner evil things. All the 
 good for one had come on earth ; ' in like manner' all the evil for the 
 other. — But now, etc. The reason was not that Lazarus had been 
 poor and the other man rich. It was the rich man's estimate of his 
 wealth, of which Abraham spoke. So we may infer that it was the 
 conduct of Lazarus under affliction and poverty which is alluded to. 
 Comp. also vers. 27-31. 
 
 Ver. 26. And beside all this. The marginal rendering of the 
 R. V. has not much to recommend it. Besides the moral impropriety 
 of granting the request, the wish was an impossible one. God has 
 immutably decreed otherwise : there is a great gulf fixed. The 
 figure is that of an unfathomable abyss which cannot be spanned. 
 Here our Lord reveals what was unknown to the popular mind of that 
 time. — That, i. e., 'in order that.' In the world of departed spirits, 
 according to our Lord's imagery, where He deviates from the popular 
 notions, a change of state is impossible ; God has ordered it. Purgatory 
 and repentance after death find no support here. 
 
 Vers. 27, 28. I pray thee therefore, etc. His brethren were 
 living as he had done. ' This is the believing and trembling of James 
 2 : 9. His eyes are now opened to the truth ; and no wonder that his 
 natural sympathies are awakened for his brethren. That a lost spirit 
 should feel and express such sympathy is not to* be wondered at; the 
 
248 LUKE XVI. [16:29-31. 
 
 29 of torment. But Abraham saith, They have Moses 
 
 30 and the prophets ; let them hear them. And he said, 
 Nay, father Abraham : but if one go to them from 
 
 31 the dead, they will repent. And he said unto him, 
 If they hear not Moses and the prophets, neither will 
 they be persuaded, if one rise from the dead. 
 
 misery of such will be very much heightened by the awakened and 
 active state of those higher faculties and feelings which selfishness and 
 the body kept down here.' Alford. 
 
 Ver. 29. They have Moses and the prophets, ?*. e., the Old 
 Testament. — Let them hear them. This implies that these men, 
 though children of Abraham and possessors of the Old Testament, had 
 never rightly attended to it. 
 
 Ver. 30. Nay, father Abraham. This scarcely means : they 
 will not hear them, but rather, nay, but make the matter more sure. 
 The advocate of more decided 'spiritual manifestations' is a lost and 
 still impenitent soul, without real discernment as to the best means of 
 grace. 
 
 Ver. 31. If they hear not Moses, etc. The Old Testament 
 Scriptures were sufficient to lead them to repentance, and if they were 
 not rightly affected by these, no appearance from the other world 
 would awaken faith, conviction of the truth. For the Jews at that time 
 the Old Testament was sufficient. Those who do not hear when God 
 speaks, will not hear the truth about the other world, even if a message 
 come from it. Granting the possibility of such message, we must, from 
 this verse, deny any moral advantage to be derived from it. According 
 to our view of the chronology, the raising of Lazarus had already oc- 
 curred ; and this, so far from convincing the Pharisees, who were now 
 addressed, led to their bitterest opposition. Our Lord rose from the 
 dead, but did not appear to the Pharisees ; and the testimony concern- 
 ing His resurrection produced no important results among them. The 
 prerequisite to the conversion of a Jew to faith in the risen Lord was 
 an earnest listening to what God had spoken before. 
 
 The Future World, in the light of this parable. Our Lord here 
 assumes : (1) that all live after death ; (2) that in the state of the dis- 
 embodied dead, there are two classes, Avlnch remain unchanged: the 
 punished and the blessed; (3) that the disembodied spirits retain their 
 personality and their memory ; and that one element of torment is the 
 apprehension, on the part of the lost, of what they would not believe 
 on earth, without any corresponding moral effect ; so that even natural 
 sympathy only increases their misery. .The parable, especially in its 
 closing verse, cautions against too great curiosity on this subject. The 
 answer He puts in the mouth of Abraham is not only opposed to modern 
 'spiritualism,' but also to attempts to work upon the conscience and 
 awaken faith by grap'hic portrayals of future misery. If Lazarus, com- 
 
17: 1, 2.] LUKE XVII. 249 
 
 Chapter 17 : 1-10. 
 Warnings to the Disciples. 
 
 17:1 And lie said unto his disciples, It is impossible but 
 that occasions of stumbling should come : but woe unto 
 
 2 him, through whom they come ! It were well for him 
 if a millstone were hanged about his neck, and he were 
 thrown into the sea, rather than that he should cause 
 
 ing from Abraham's bosom and a witness of the sufferings of Dives, 
 could do no good to those who were disobedient to the simple words of 
 Divine revelation, little good can be expected from the most vivid de- 
 scriptions made by those who have never been there. Dante's Inferno 
 has done little for Christianity. 
 
 Warnings to the Disciples, vers. 1-10. 
 
 This is the conclusion of the discourse begun in chap. 15. Some of the thoughts are 
 found in Matt. 18, but vers. 5-10 are peculiar to Luke. The topics touched upon are : 
 Offences and forgiveness (vers. 1-4) ; the power of faith (vers. 5, G) ; the lack of merit in 
 our best works (vers 7-10). 
 
 Ver. 1. To his disciples. All the followers of our Lord who were 
 present ; since ver. 5 mentions ' the Apostles.' — It is impossible, etc. 
 The existence of sin renders it impossible. The connection is plain ; 
 the Pharisees had already derided Him (16: 14), and, having taken 
 greater offence at the last parable, had probably gone off. The design 
 was to counteract the influence which this behaviour might have upon the 
 new disciples ('the publicans and sinners'), who had been accustomed 
 to look up to the Pharisees. — Occasions of stumbling, lit., 'stum- 
 bling blocks.' In Matt. 18: 7, the R. V. renders as here (so A. V. 1 
 John 2 : 10) ; elsewhere usually ' stumbling block.' The correspondence 
 with the verb: 'cause to stumble' (ver. 2) is thus preserved. The 
 thought is not that of giving oifence, but of causing others to fall into 
 sin. 
 
 Ver. 2. It were well (or, 'gain') for him, etc. A different ex- 
 pression from that in the parallel passages. — Millstone. The best 
 authorities support another form than that occurring in Matt. 18: 6. 
 In Mark 9: 42 the correct text agrees with the latter passage. The R. 
 V. indicates the differences. — These little ones; recent disciples, etc. 
 In this instance 'they are made to stumble by the temptation to follow 
 the bad example, or their faith in the reality of godliness is shaken by 
 seeing that the form exists without the power' (Plumptre). The pun- 
 ishment here alluded to was well known. The responsibility for caus- 
 ing others to sin is our own, and the danger in so doing is terrible. 
 'The lost soul, like an eternal burden, is bound to him who has dragged 
 it into evil, and in turn drops him into the abyss' (Godet). 
 
250 LUKE XVII. [17:3-6. 
 
 3 one of those little ones to stumble. Take heed to your- 
 selves : if thy brother sin, rebuke him; and if he repent, 
 
 4 forgive him. And if he sin against thee seven times 
 in the day, and seven times turn again to thee, saying, 
 I repent ; thou shalt forgive him. 
 
 5 And the apostles said unto the Lord, Increase our 
 
 6 faith. And the Lord said, If ye have* faith as a grain 
 of mustard seed, ye would say unto this sycamine tree, 
 Be thou planted in the sea ; and it would have obeyed f 
 
 *For have read had. — Am. Com. fFor it would have obeyed read it would obey. — Am. Com. 
 
 Ver. 3. Take heed to yourselves. Precisely this class needed 
 this caution. For as they had been so lately sinners they would be most 
 likely to give occasion of stumbling ; and as new converts of this class 
 are enthusiastic, they would readily stumble themselves. — If thy bro- 
 ther sin, rebuke him. The words 'against thee' are not well sup- 
 ported; probably taken from Matt. 18: 15. In that passage further 
 details are added in regard to the proper method of dealing with an 
 erring fellow-Christian. Brotherly admonition, not judicial censure, is 
 here suggested. — And if he repent, forgive him. To forgive the 
 impenitent is contrary to holiness, to forgive the penitent is the demand 
 of love. In intercourse with others, the Christian should aim at con- 
 duct showing holy love. 
 
 Ver. 4. Seven times turn again to thee. Comp. Matt. 18: 
 22: 'until seventy times seven.' Both expressions point to unlimited 
 forgiveness. But confession is plainly demanded here, as rebuke had 
 been in ver. 3. Christian confession is as rare as proper Christian re- 
 buke. 
 
 Ver. 5. And the apostles said. This is the only instance in 
 the Gospels where the Apostles as such make a request in common. — 
 Increase our faith, lit., 'add to us faith,' i. e., give us more faith. 
 They felt themselves unequal to the duty of forgiving love enjoined 
 upon them (vers. 3, 4). They had been taught this before, and no 
 doubt in the mean time had learned their insufficiency. Those who 
 offer the prayer should remember the occasion of it. 
 
 Ver. 6. If ye have faith as a grain of mustard seed. The 
 symbol of diminutiveness ; comp. chap. 13: 19; Matt. 17: 20; 21: 21. 
 The original implies that they had not so great faith, though it does not 
 assert that they had none. — This sycamine tree. The discourse 
 was probably uttered in the open air, and the tree near by, as the 
 mountains were on the other occasion when a similar saying was ut- 
 tered. The mulberry tree seems to be meant, not the sycamore (chap. 
 19: 4). Some argue that the latter is meant, because it is more com- 
 mon in Palestine, and a sturdier tree ; but the original points to the 
 former. The promise here given is even stronger than that in Matthew, 
 
17: 7-9.] LUKE XVII. 251 
 
 7 you. But who is there of yon, having a Servant plow- 
 ing or keeping sheep, that will say unto him, when he 
 is come in from the field, Come straightway and sit 
 
 8 down to meat ; and will not rather say unto him, Make 
 ready wherewith I may sup, and gird thyself, and serve 
 me, till I have eaten and drunken ; and afterward thou 
 
 9 shalt eat and drink? Doth he thank the Servant 
 because he did the things that were commanded? 
 
 1 Gr. bon<hcrvant. 
 
 for the tree is represented as being planted in the sea, where growth 
 is ordinarily impossible. — And it would have obeyed you; the 
 tree being represented as a living thing. The Am. Com. seek to avoid 
 the harshness of the literal rendering of the Eng. Rev. This promise 
 is misunderstood only when miracles of power are put above miracles 
 of grace. The whole passage may be thus paraphrased : You think 
 the duties I enjoin too hard for your faith, but this shows that you 
 have as yet no faith of the high order you ought to have, for the small- 
 est measure of such a faith would enable you to do what seems alto- 
 gether impossible in the natural world ; and so much the more in spiritual 
 things, since real faith is pre-eminently spiritual power. 
 
 Ver. 7. But who is there of you. The connection is: beware 
 of thinking that you have any merit in the great results accomplished 
 by faith. The thought of their enduring in faith so long as the day of 
 their labor lasted, is also included. By such views of their unprofita- 
 bleness and of the need of patient endurance, their faith would be in- 
 creased. — A servant. A bond-servant, entirely dependent on his 
 master's will. — Plowing or keeping sheep. There may be an 
 allusion to the two kinds of apostolic duty : breaking up the fallow 
 ground and feeding the Lord's people; but the main thought is that 
 the servant is doing what his master has ordered him to do. — Come 
 straightway (A. V. misplaces this word, rendering it 'by and by'): 
 this is contrasted with 'afterward' (ver. 8). 
 
 Ver. 8. Will not rather? This assumes an affirmative answer. 
 — Make ready, etc. As a matter of right, this was all that could be 
 expected. But compare chap. 12: 37, where the very reverse is pro- 
 mised. There the privileges of a state of grace are spoken of; here our 
 Lord is telling of what could be expected on the ground of merit. 
 
 Ver. 9. Doth he thank, etc. Then it was not the custom to do 
 so : and that it is so now is owing solely to the influence of the religion 
 of Christ. On the former fact the illustration is based ; from the latter 
 we infer that our Lord is not saying what ought to be done by an 
 earthly master. God is never bound to thank us for our service, as an 
 earthly master might be, and the whole parable is directed against our 
 choosing to remain in the relation of servants instead of accepting that 
 of sons. If we want wages for our work, then we are servants. 
 
252 LUKE XVII. [17:10,11. 
 
 10 Even so ye also, when ye shall have done all the things 
 that are commanded you, say, We are unprofitable Ser- 
 vants ; Ave have done that which it was our duty to do. 
 
 Chapter 17: 11-19. 
 Healing of Ten Lepers. 
 
 11 And it came to pass, 2 as they were on the way to 
 Jerusalem, that he was passing 3 through the midst of* 
 
 1 Gr. bondservant*. 2 Or, as he teas. 3 Or, between. 
 
 * For through the midst o/read along lite borders of and in the margin substitute 
 through the midst of for between. — Am. Cum. 
 
 Ver. 10. Even so ye also*. The application, here plainly made, 
 is that nothing can be claimed in God's service on the ground of merit. 
 Even 'the Apostles' (ver. 5) could make no such claim. The verse 
 should guard the interpretation of the parable of the unjust steward 
 from the idea that earthly wealth can buy heavenly favor. From God 
 we can claim nothing, save as lie has promised it. — When ye shall 
 have done all, etc. It is not implied that they would or could do 
 all. The fact that none have done so, makes the argument the stronger. 
 — Say, We are unprofitable servants, etc. 'Unprofitable' here 
 does not have a bad sense. Any profit or merit would arise from the 
 servant's doing more than his duty ; but if he did all his duty, while 
 no blame could attach to them, no merit could be allowed. Thus all 
 works of supererogation are denied, and all claim on the ground of 
 our goodness or fidelity. The moral necessity for justification by faith, 
 afterwards so plainly stated by Paul, is found in this verse ; but He 
 who uttered it is Himself the object of that faith. He was kind and 
 merciful in thus speaking ; for the words, apparently severe, are not 
 only true, but also necessary to keep our pride from leading us away 
 from Christ. It is better that we should confess to the Master: 'We 
 are unprofitable servants,' than that He should call us so (Matt. 25 : 
 30). With this thought, the series of discourses closes. 
 
 Healing of Ten Lepers, vers. 11-19. 
 
 The date of this incident has been much discussed. It evidently belongs to the 
 general journey to Jerusalem spoken of in chap. 9: 51. Robinson and many other 
 harmonists place it at the beginning of the journey, just after the rejection by the 
 Samaritan village (chap. 9 : 52-56). The preceding chapters (13: 10-17: 10) narrate 
 what can be most naturally placed innPersea, and what follows (17: 20-18: 34) also 
 belongs to that district, since Matthew and Mark distinctly affirm this in regard to a 
 number of the incidents. But we find no distinct evidence of any other journey which 
 would touch upon the borders of Samaria and Galilee (see ver. 11), except the one 
 referred to in Luke 9: 51, and also in Matt. 19: 1; Mark 10: 1. Other views: (1) 
 That all the previous incidents belong to Galilee, ami that this is a journey from 
 Galilee to Jericho (18: 35). (2) This healing took place during an excursion from 
 
17:12-14.] LUKE XVII. 253 
 
 12 Samaria and Galilee. And as he entered into a cer- 
 tain village, there met him ten men that were lepers, 
 
 13 which stood afar off: and they lifted up their voices, 
 
 14 saving, Jesus, Master, have mercy on us. And when 
 he saw them, he said unto them, Go and shew your- 
 selves unto the priests. And it came to pass, as they 
 
 Ephraim (John 11: 54), or (3) during the journey from Eiihrrura to Jerusalem (An- 
 drews ; the raising of Lazarus having occurred alter the discourse last recorded. 
 But of this there is no proof, and ' Galilee ' was too far off to be eveo 6kirted in such a 
 journey. 
 
 Ver. 11. As they were on the way to Jerusalem. The 
 
 correct reading leaves the time quite indefinite ; comp. chap. 9: 51. 
 The form of the Greek leaves it uncertain how many were 'on the 
 way.' — Through the midst of Samaria and Galilee. This im- 
 plies a journey directly through the middle, first of Samaria, then of 
 Galilee, towards Jerusalem ; which is an absurdity, Samaria lying 
 between Galilee and' Jerusalem. The most probable sense is: along 
 the borders of. ' Between ' is preferable to the text of the R. V. 
 (and A. V.), but defines the route too closely. None of the Evangelists 
 tell of any journey through this border region, except that ftom Gali- 
 lee about the time of the Feast of Tabernacles. There is no hint 
 (unless this verse be an exception), that He ever approached Galilee 
 after that time. Our Lord then passed into Samaria, but after the 
 rejection mentioned by Luke (9 : 62-5G) skirted the borders for a 
 time, probably from west to east, reaching Jerusalem by the valley 
 of the Jordan. It may be that He passed through Peroea at this time; 
 but thi^ is not certain. Samaria is mentioned first, because it was 
 nearest to Jerusalem, which bad just been named. 
 
 Ver. 12. As he eDtered. The incident probably occurred out- 
 side the village. — Ten lepers. Misery had united them, although 
 they were of different races ; comp. a similar company, 2 Kings 9 : 3. 
 — Which stood afar off. Because of their uncleanness. See on. 
 Matt. 8: 2; and comp. the Levitical requirements : Lev. 13: 4G; Num. 
 5: 2. 
 
 Ver. 13. And they; 'they' is emphatic; the first step was taken 
 on their part. — Jesus, Master, etc. These people in an obscure 
 village, isolated too by their disease, knew our Lord, and called upon 
 Him by name. 
 
 Ver. 14. And when he saw them. Attracted by their cry. 
 This miracle brings out the human side of the work of salvation most 
 fully. — Go and shew yourselves, etc. In the first miracle of this 
 kind recorded in the Gospels (Matt. 8: 4), this command followed 
 the healing; here it precedes it. Our Lord would test their faith by 
 their obedience, and, as it further appears, teach a lesson respecting 
 love and gratitude, useful for the church in all ages. — As they went, 
 
254 LUKE XVII. [17:15-18. 
 
 15 went, they were cleansed. And one of them, when 
 he saw that he was healed, turned back, with a loud 
 
 16 voice glorifying God ; and he fell upon his face at his 
 feet, giving him thanks : and he was a Samaritan. 
 
 17 And Jesus answering said, Were not the ten cleansed ? 
 
 18 but where are the nine? ^Vere there none found 
 that returned to give glory to God, save this 2 stranger? 
 
 1 Or, There were none found . . . save this stranger. 2 Or, alien. 
 
 or, 'were going,' on the way, they were cleansed. While they 
 obeyed, not because of their obedience, but because of the faith it ex- 
 pressed, they were healed. No one need wait to know all the truth 
 before he can really believe and be saved ; let him believe what he 
 has heard the Lord say; if he really believes, he will act accordingly, 
 and the spiritual healing promised to faith will come from the Saviour. 
 Personal faith in a Personal Lord Jesus Christ is commanded ; fuller 
 knowledge will come afterwards and serve to increase the faith. 
 
 Ver. 15. One of them, etc. The description is graphic, the heal- 
 ing took place immediately. — Turned back. They were still on their 
 way to the priests. — With a loud voice. There may be an allusion 
 to the clearness of voice resulting from the cure of his leprosy, since 
 that disease would make the voice husky. — Glorifying God. Glori- 
 fying God and love to Jesus Christ are closely joined. 
 
 Ver 16 Fell down, etc. This implies love and willingness to 
 submit himself entirely to the Saviour. — And he was a Samaritan. 
 The others were Jews, it is propei-ly inferred. 'As he recognizes him 
 to be a Samaritan, Jesus feels to the quick the difference between those 
 simple hearts, within which there yet vibrates the natural feeling of 
 gratitude, and Jewish hearts, incrusted all over with Pharisaic pride 
 and ingratitude ; and immediately, no doubt, the lot of his gospel in the 
 world is presented to his mind. But he contents himself with bringing 
 into view the present contrast' (Godet). 
 
 9 Ver. 17. Were not the ten cleansed ? The perceptible tone 
 of sadness is readily accounted for by the circumstances. Our Lord 
 had, as we supposed, first taken final leave of Galilee, where His popu- 
 larity had been greatest, but which gradually closed against Him. The 
 nine were Galileans, and represented the ingratitude of their district, 
 our Lord's own home. The incident is prophetic of the reception ac- 
 corded to Christ by the Jews and heathen respectively. — Where are 
 the nine ? They had doubtless gone to the priest, feeling that this 
 was their chief duty as Jews, and been declared clean. Some gratitude 
 they had, but the personal gratitude which takes the form of love they 
 lacked. They had enough of faith to receive bodily healing, but it is 
 left uncertain whether they received any spiritual benefit. 
 
 Ver. 18. Save this stranger, or, 'alien,' not of Jewish extraction. 
 The nine were Jews, and yet put the ceremonial requirement above 
 
17: 19, 20.] LUKE XVII. 255 
 
 lo And lie said unto him, Arise, and go thy way: thy 
 faith hath ] made thee whole. 
 
 Chapter 17: 20-37. 
 
 The Coming of the Kingdom of God. 
 
 20 And being asked by the Pharisees, when the king- 
 dom of God eometh, he answered them and said, The 
 
 1 Or, saved thee. 
 
 gratitude to their own countryman who had healed them ; the stranger 
 came, though the Jews had no dealings with the Samaritans (John 
 4: 9). 
 
 Ver. 19. Thy faith hath made thee whole, or, 'saved thee.' 
 Salvation in the highest sense is meant. The faith which the man had 
 manifested was more than the faith of the other nine ; it was a hand 
 opened to receive higher spiritual blessings. As contrasted with the 
 nine, ' theirs was merely the beholding of the brazen serpent with the 
 outward eyes, but his with the eye of inward faith ; and this faith saved 
 him, — not only healed his body, but his soul' (Alford). The man's 
 obedience, praise to God, gratitude, love, were only evidences of 'faith.' 
 Real faith manifests itself in obedience and love. As leprosy most aptly 
 represents our sinfulness; so our Lord's dealings with lepers most plainly 
 illustrate His method in saving us from sin. The simplicity of faith, 
 the instantaneousness of spiritual healing, as well as its manifestations 
 in grateful obedience, are here most plainly set forth. 
 
 The Coming of the Kingdom of God, vers. 20-37. 
 
 It seems best to connect this discourse with that ending in ver. TO, and to place the 
 whole in Perrca, just before the final departure for Jericho and Jerusalem. Chap. 18 : 
 l">-34, contains incidents to which Matthew and Mark distinctly assign this time and 
 place, and there is no indication of any long interval hetween this section and that, 
 while the discourses and events have an internal connection. Meyer and others think 
 that all up to chap. 18 : 30, belongs to the journey on the borders of Samaria and Galilee; 
 this, however, involves a difficulty which they admit, hut which seems needless. This 
 paragraph contains much that was repeated in the discourse on the Mount of Olives 
 just before the crucifixion, but at the same time much that is peculiar. As the refer- 
 ence to the destruction of Jerusalem is less obvious here, it helps us in deciding what 
 parts of the later discourse must be applied to the second coming of our Lord. 
 
 Ver. 20. Asked by the Pharisees. To entangle Him, for they 
 were seeking occasion to kill Him. Even in Penea, their enmity had 
 been lately increased (see the last discourse, chaps. 15, 16). Possibly 
 there was also mockery in the question, but the Pharisees would in that 
 case have scrupulously avoided the expression ; the kingdom of God, 
 which means the actual kingdom of the Messiah. — Cometh not with 
 
256 LUKE XVII [17:21,22. 
 
 21 kingdom of God cometh not with observation : neither 
 shall they say, Lo, here ! or, There ! for lo, the king- 
 dom of God is 1 within you. 
 
 22 And he said unto the disciples, The days will come, 
 when ye shall desire to see one of the days of the Son 
 
 1 Or, in the midst fif you. 
 
 observation, i. e., "when men are looking for it. The coming of the 
 kingdom of God will not be of such a character that men can see out- 
 ward tokens of preparation for it, and determine when it is to come. 
 
 Ver. 21. Lo, here ! or, There ! Men have no right to point to any- 
 thing as a proof of the speedy coming of this kingdom. They can never 
 know the definite time, though they should ever pray : ' Thy kingdom 
 come.' — The kingdom of God is within you, or, 'in the midst of 
 you.' A future coming of the kingdom of God is referred to throughout, 
 and it is implied that the second coming of Christ, the King, coincides 
 with this coming of the kingdom. The marginal rendering seems pre- 
 ferable : the kingdom of God was already among them, for the King was 
 present and working among them. This implies to a certain extent the 
 other meaning : ' within you,' so far as its presence among them involved 
 the personal duty of each one to reject or accept it in his heart. Some 
 suppose the meaning to be : the kingdom of God is an internal, spiritual 
 matter. But our Lord goes on to speak of this coming as an external 
 phenomenon. The crowning objection is, that the words were spoken 
 to the Pharisees, in whose hearts this kingdom had no spiritual presence. 
 Godet thus combines the two : ' Humanity must be prepared for the new 
 external and divine state of things by a spiritual work wrought in the 
 depths of the heart ; and it is this internal advent which Jesus thinks 
 good to put first in relief before such interlocutors.' 
 
 Ver. 22. Unto the disciples. The Pharisees had probably 
 withdrawn. In what follows there is no reference whatever to the 
 destruction of Jerusalem, as in the later discourse. The one subject is 
 the Lord's future coming, the sudden personal appearance of the Son 
 of man. Some, to escape this view, maintain the groundless conjecture 
 that Luke has inserted here a part of the discourse on the Mount of 
 Olives, which referred to the destruction of Jerusalem. — The days 
 (or simply, 'days' ) will come etc. The connection with the answer 
 to the Pharisees is close. The kingdom has already begun, for the King, 
 the Bridegroom, the Son of man, is here, but He will be taken away. 
 From the answer to the Pharisees the disciples might have inferred, as 
 they were wont to do, that our Lord would now establish a temporal 
 kingdom on earth, but He discourages such false hopes.— When ye 
 shall desire. They would have tribulation, which would make them 
 long for Christ's presence.— One of the days of the Son of man. 
 The future coming or presence of the Lord is meant, since it is implied 
 that at that time He would be absent. They might also long for the 
 
17:23-26] LUKE XVII. 257 
 
 23 of man, and ye shall not see it. And they shall say to 
 you, Lo, there ! Lo, here ! go not away, nor follow 
 
 24 after them : for as the lightning, when it lighteneth out 
 of the one part under the heaven, shineth unto the 
 other part under heaven; so shall the Son of man be 
 
 25 Mn his day. But first must he suffer many things and 
 
 26 be rejected of this generation. And as it came to pass 
 in the days of Noah, even so shall it be also in the 
 
 1 Some ancient authorities omit in his day. 
 
 former diys, for such intercourse with him as they were now enjoying. 
 — Shall not see it. Because the hour had not yet come, because the 
 Lord still asked for patient waiting. 
 
 Ver. 23. And they shall say to you. In this state of longing, 
 they would be in danger of being deceived by false tokens ; comp. 
 chap. 21: 8; Matt. 24: 23-27. The same danger has always existed. 
 — Lo, there ! Lo, here ! This is the correct reading. The refer- 
 ence is to the place of our Lord's Second Advent, about which (as well 
 as the time) many busy themselves. 
 
 Ver. 24. For as the lightning, etc. Neither time nor place can 
 be determined, for the coming will be sudden and universally per- 
 ceived. The same thought is expressed by a similar figure in Matt. 
 24: 27; but that passage is not so striking in its form as this. ' Men 
 do not run here and there to see a flash of lightning : it shines simul- 
 taneously on all points of the horizon. So the Lord will appear at the 
 same moment to the view of all living. His appearances as the Risen 
 One in the upper room, when closed, are the prelude of this last Ad- 
 vent But if He is to return, He must go away, go away persecuted. 
 This is the subject of ver. 25 ' (Godet). 
 
 Ver. 25. But first must he suffer, etc. Peculiar to Luke, and 
 a proof that the discourse is put in its proper place. This prediction, 
 however, gives no clue to the time and place of His coming, but cau- 
 tions them against expecting a temporal kingdom and triumph now, 
 since the sufferings of the King were first to come. — Be rejected of 
 this generation. To be taken literally, as an intimation of the 
 speedy rejection of our Lord. The verses which follow point to a vir- 
 tual rejection by the world, to continue until His return. 
 
 Ver. 26. And as it came to pass, etc. In vers. 26-30 the con- 
 tinued unbelief and carelessness of the world in regard to the coming 
 of the Son of man is illustrated. The disciples will so desire it, as to 
 be open to error in regard to the speedy coming; but the world will, 
 to the very last, be occupied with business and pleasure. — In the 
 days of Noah. See Gen. 6 and 7, graphically summed up here, 
 and as veritable history. Comp. Matt. 24: 37-39. 
 17 
 
258 LUKE XVII. [17:27-33. 
 
 27 days of the Son of man. They ate, thny drank, they 
 married, they were given in marriage, until the day 
 that Noah entered into the ark, and the flood came, 
 
 28 and destroyed them all. Likewise even as it came to 
 pass in the days of Lot ; they ate, they drank, they 
 
 29 bought, they sold, they planted, they builded ; but in 
 the day that Lot went out from Sodom it rained fire 
 and brimstone from heaven, and destroyed them all : 
 
 30 after the same manner shall it be in the day that the 
 
 31 Son of man is revealed. In that day, he which shall 
 be on the housetop, and his goods in the house, let him 
 not go down to take them away : and let him that is 
 
 32 in the field likewise not return back. Remember Lot's 
 
 33 wife. Whosoever shall seek to give his Mife* shall 
 lose it : but whosoever shall lose his 1 life shall 2 preserve 
 
 l Or, soul. * Omit marg. — Am. Com. 2 Gr. save it alive. 
 
 Vers. 28-30. In the days of Lot. Comp. Gen. 19, the literal 
 truthfulness of which passage is endorsed by our Lord in the vivid 
 sketch He gives of the destruction of Sodom. This illustration is pe- 
 culiar to Luke, and a further proof of his accuracy. 
 
 Ver. 31. In that day. This has no reference to the destruction 
 of Jerusalem, as Matt. 24: 16-18, but to the .future coming of the 
 Messiah. 'In that day,' the same haste and abandonment of earthly 
 possessions will be called for, which was required of Lot and his family 
 (Gen. 19: 17). The catastrophe immediately preceding the coming of 
 the Messiah, which is described in Matt. 24 : 29-31 (comp. chap. 21 : 
 34-36), is here referred to. How far an actual physical flight is im- 
 plied cannot, of course, be determined. 
 
 Ver. 32. Remember Lot's wife. See Gen. 19: 29. Her crime 
 was still paying attention to what had been left behind in Sodom, her 
 punishment was destruction while appearently on the way to safety. 
 She has become 'the type of earthly-mindedness and self-seeking.' 
 This caution was appropriate to 'disciples,' since Lot's wife represents, 
 not those entirely careless, but those who have taken a step towards 
 salvation, and yet do not hold out in the hour of decisive trial. 
 
 Ver. 33. Shall seek to gain, etc. The thought is in general the 
 same as in chap. 9: 24. The word 'life' is used in a double sense. 
 The Am. Com. omit the marginal rendering 'soul;' for the reasons, see 
 on chap. 9 : 24. Some of the terms here used are peculiar to Luke. 
 The reference to the coming of the Son of man and the trial which pre- 
 cede, has led to two views of this verse : (1.) The seeking to gain, takes 
 place throughout the preceding life, and the loss at the final catastrophe. 
 
17:31-37.] LUKE XVII. 259 
 
 34 it. I say unto you, In that night there shall be two 
 men on one bed ; the one shall be taken, and the other 
 
 35 shall be left. There shall be two women grinding to- 
 gether; the one shall be taken, and the other shall be 
 
 37 left. 1 And they answering say unto him, Where, 
 Lord ? And he said unto them, Where the body is y 
 thither will the 2 eagles also be gathered together. 
 
 1 Some ancient authorities add ver. 36. There shall be two men in the field ; the one 
 shall be taken, ad the other shall be left. 2 Or, vultures. 
 
 (2.) The seeking to gain, takes places at the catastrophe, and the loss 
 at the decisive moment of the coming Christ. Matt. 10: 39, which 
 refers to the whole previous life, favors the former view. — Whoso- 
 ever shall lose his life, *'. e., shall not count his life clear to him in 
 comparison with Christ. — Will preserve, or, 'quicken,' it. The 
 word is derived from animal parturition, as if the events of that day- 
 were represented as the pangs of travail resulting in the new and glori- 
 ous life of the believer. Comp. Matt. 24: 8. In this part of the verse, 
 also, the reference to the whole preceding life seems mere appropriate. 
 
 Ver. 34. I say unto you. Solemn introduction. — In that night. 
 Night is the time of surprise and terror, and the return of the Lord hnd 
 already been set forth figuratively as occurring at night (chap. 12: 35— 
 39); but ver. 35 refers to the day-time. — Two men on one bed. 
 Peculiar to Luke. Illustrating the separation of those previously closely 
 associated together. Husband and wife are not referred to, however. 
 There will be a separation between the faithful and the unfaithful, as 
 well as a gathering of the elect out of the world. This illustration gives 
 prominence to the former idea, the next to the latter. 
 
 Ver. 35. Two women, etc. The hand-mills then in use frequently 
 required the labor of two women. Such mills are still seen in Pales- 
 tine. 
 
 Ver. 36 is omitted by the best manuscript authorities, and was pro- 
 bably- in«erted from Matt. 24: 40. The presence of the verse in the 
 Latin and Syriac versions justifies, however, the marginal note of 
 the R. V. 
 
 Ver. 37. Where, Lord ? The Pharisees had inquired in regard 
 to the time ; the disciples ask about the place, with special reference to 
 the separation just spoken of. They did not understand its univer- 
 sality. The answer of our Lord : where the body is, etc., proclaims 
 this universality. ' Men ask where these judgments fall, and the answer 
 is that they fall wherever they are needed' (Plumptre). In Matt. 24: 
 28, we find precisely the same thought, 'carcass' being substituted for 
 'body.' There, however, a reference to the destruction of Jerusalem 
 is probably included ; here the second coming of Christ alone is spoken 
 of. The principle is general. Various fanciful interpretations have 
 been suggested. 
 
260 LUKE XVIII. [18: 1-4. 
 
 Chapter 18 : 1-4. 
 Two Parables Respecting Prayer. 
 18:1 And he spake a parable unto them to the end that 
 they ought always to pray, and not to faint ; saying, 
 
 2 There was in a eity a judge, which feared not God, and 
 
 3 regarded not man : and there was a widow in that city ; 
 and she came oft unto him, saying, * Avenge me of 
 
 4 mine adversary. And he would not for a while : but 
 afterward he said within himself, Though I fear not 
 
 *Or, Do ine justice of: and so in ver. 5, 7, 8. 
 
 Tivo Parables Respecting Prayer, vers. 1-14. 
 Peculiar to Luke. This paragraph belongs to the same period as the preceding one ; 
 the first parable has a close connection of thought with the predictions concerning the 
 coming of the Son of man, while the second seems to have immediately followed. The 
 two constitute, as it were, a complete whole. ' In order to end like the widow, one 
 must have begun like the publican ; and in order to act as recklessly of conscience as 
 the Judge, on'» must have the heart of a Pharisee in his bosom ' (Van Oosterzee). The 
 first parable bears a resemblance to that of the unjust steward (16: 1-13), and like it 
 was addressed to the disciples , the second to that of the prodigal son (15 : 11-32;. being 
 also addressed to a wider circle. 
 
 Ver. 1. Unto them, i. e., the disciples. — To the end, not in order 
 that, but to show, that they (the disciples) ought always to pray. 
 Comp. 1 Thess. 5:17: 'Pray without ceasing.' The latter refers to the 
 believer's prevailing frame of mind ; this, to unwearied petition for the 
 same object believed to be in accordance with God's will. It shows the 
 conflict of prayer in the distressed and suffering disciple. — Not to 
 faint, not to be discouraged. The danger of discouragement arises 
 from the delay in receiving an answer, while the ' adversary ' continues 
 to harass. 
 
 Ver. 2. In a city a judge. The ordinary municipal judge, ap- 
 pointed in accordance with Deut. 16: 18. — "Which feared not God, 
 and regarded not man. The expression is not an uncommon des- 
 ignation of an unprincipled and reckless person. Religious motives 
 and even social influences set no check to his selfish recklessness. 
 
 Ver. 3. A widow in that city. The Old Testament specially 
 demanded judicial protection for widows. The suitor may represent 
 the Church. — Avenge me of my adversary. The justice of her 
 cause is implied throughout. She does more than ask for a decision in 
 her favor, she demands protection and requital. The Church of Christ, 
 persecuted for ages, should proffer this request to God alone. 
 
 Ver. 4. For a while. Not necessarily, for a long time. — He said 
 within himself, etc. This soliloquy reveals the utterly abandoned 
 character of the man : he was not ashamed of his own recklessness. 
 
13 : 5-8.] LUKE XVIII. 261 
 
 5 God, nor regard man ; yet because this widow troubleth 
 me, I will avenge her, lest she *wear me out by her 
 
 6 continual coming.* And the Lord said, Hear what 
 
 7 2 the unrighteous judge saith. And shall not God 
 avenge his elect, which cry to him day and night, and 
 
 8 he is long-suffering over them ? I say unto you, that 
 he will avenge them speedily. Howbeit when the 
 Son of man cometh, shall he find 3 faith on the earth? 
 
 1 Gr. bruise. * Or, lest at last by her coming she wear me out. — Am. Com. 
 
 2 Gr. the judge of unrighteousness. - 3 Or, the faith. 
 
 Ver. 5. Because this widow troubleth mc. lie is willing to 
 give justice, though for a very unjust reason. Even from such a man 
 importunity can gain its end ; from her conduct hitherto he infers that 
 she will persist and trouble him yet more. — She . . . wear me out. 
 The literal meaning is : 'lest she smite me in the face,' beat my face 
 black and blue. This is to be taken, not literally, but figuratively, as 
 setting forth the troublesome effects of a woman's incessant demands, 
 worrying into compliance one who feared not God and regarded not 
 man. Our Lord drew His illustrations, not from ideal characters, but 
 from people whom He saw about Him. The rendering of the Am. Com. 
 is more in accordance with the exact force of the original, and places 
 proper emphasis on the phrase 'at last;' 'continual' does not suggest 
 the full meaning. 
 
 Ver. 6. The unjust judge, lit., ' the judge of unrighteousness.' 
 This is emphatic, to lead to the conclusion in ver. 7. 
 
 Ver. 7. And shall not God, etc. Much more then, since God 
 is not an unjust judge, since the widow is not a forsaken one, but His 
 elect, will He hear importunate prayer. While this is applicable in a 
 certain measure to every individual Christian, and to all bodies of 
 Christians in every age, the main application is to the elect as a collec- 
 tive body, to the final release from her days of sorrow at the return of 
 the Lord. — Which cty to him day and night. An exhortation 
 to importunate prayer, as well as a prediction that God's elect will not 
 fail to offer it. — And he is long-suffering over them. This may 
 be interpreted in several ways. (1) Though He is long-suffering 
 (towards their enemies) on their behalf, or in their case, (2) And He 
 is long-suffering toward them (i. e., His elect). (3) As a separate 
 question : Is He wont to delay in their case? The first seems prefera- 
 ble. The second only repeats the former part of the verse; and the 
 last seems inappropriate, since it denies the delay which our Lord 
 assumes. 'Them' refers to the elect; but 'long-suffering,' in the 
 Bible, usually refers to a withholding of punishment. 
 
 Ver. 8. I say unto you. Our Lord answers His own question. — 
 He will avenge tbem speedily. Not suddenly, but quickly. If 
 ver. 7 be explained : Is it His way to delay in their case ? then this is 
 
2G2 LUKE XVII I. [18:9-11. 
 
 9 And he spake also this parable unto certain which 
 trusted in themselves that they were righteous, and 
 
 10 set l all others at nought : Two men went up into the 
 temple to pray ; the one a Pharisee, and the other a 
 
 11 publican. The Pharisee stood and prayed thus with 
 himself, God, I thank thee, that I am not as the rest 
 
 1 Gr. the rest. 
 
 the expected negative reply. But the avenging belongs to the coming 
 of the Son of man, which is still future after eighteen centuries. How- 
 ever long delayed in man's estimation, the day of the Lord will 
 'quickly' come, as God regards it. Both ideas are ever conjoined in 
 the New Testament to combine the lessons of patience and hope. — 
 When the Son of man cometh. The second coming of Christ is 
 evidently meant. — Shall he find faith on the earth? The mar- 
 ginal rendering of the R. V., 'the faith,' is literal. But it should not 
 be understood as referring to an objective creed. Nor is it implied 
 that there will be no faith at that time, but only that it is doubtful 
 whether the faith spoken of will continue until that time. "What faith 
 dees our Lord mean ? If He means saving faith in Himself, then the 
 question points not only to the speedy falling away of many who heard 
 Him then, but also to the great apostacy which will precede His coming 
 (2 Thess. 2: 3). But it is more probable that He refers to the kind of 
 faith set forth in the parable: faith which endures in importunate 
 prayer. The question then implies that the trials of the faith and 
 patience of the Church during the Lord's delay will be so great as to 
 make it doubtful whether such importunity for the Lord's return will 
 be the rule in the day of His appearing. This view does not encourage 
 the over-gloomy view that the day of Christ's triumph will be when 
 His people have become very few in number. On the other hand, it 
 agrees with the representations repeatedly made, that the coming will 
 be an unexpected one even to real believers. The special form of faith 
 which will be lacking is faith in the return of the Lord as evidenced 
 by importunate prayer for the hastening of that event. 
 
 Ver. 9. This parable. The parable consists in this, that the two 
 persons represent two classes. —Unto certain. To them, not con- 
 cerning them, hence they were probably not Pharisees. — Which 
 trusted in themselves .... and set all others at nought. 
 They were Pharisaical at heart, though not belonging to that party. 
 They represent a numerous class. The setting the rest at nought is a 
 consequence of self-righteousness. 
 
 Ver. 10. Two men went up into the temple to pray. The 
 temple was on an elevation. Since the Passover was approaching, and 
 some of His hearers were probably on their way to Jerusalem to wor- 
 ship in the temple, the reference is very apt. 
 
 Ver. 11. The Pharisee stood. The publican also stood ; but 
 
18 : 12, 13.] LUKE XVIII. 2G3 
 
 of men, extortioners, unjust, adulterers, or even as this 
 
 12 publican. I fast twice in the week; I give tithes of 
 
 13 all that I get. But the publican, standing afar off, 
 would not lift up so much as his eyes unto heaven, 
 but smote his breast, saying, God, l be merciful to me 
 
 1 Or, be propitiated. 
 
 the word here used implies that the Pharisee took a position of confi- 
 dence, a conspicuous one at all events (corap. Matt. 6: 5). — Prayed 
 thus with himself, i. e., to himself, not orally, since he would 
 hardly venture to speak thus. But the phrase doubtless alludes to the 
 fact that his prayer was not really a communing with God, but a com- 
 muning with himself. — God, I thank thee. He did not thank God, 
 but boasted. It is possible to thank God for what we do and become 
 more than others (1 Cor. 15: 9, 10) ; but such a thanksgiving springs 
 out of the most profound humility. — Not as the rest of men. 
 Self-righteousness sets at nougbt, not 'others,' but 'the rest of men;' 
 as if no one else could be so acceptable to God. The Pharisee then 
 subdivides the rest of men into classes: extortioners, unjust (in 
 the restricted sense of those who act unjustly, illegally), adulterers 
 (to be taken literally), or even as this publican. 'Even' is con- 
 temptuous ; it does not imply that he considered the publican as less 
 unworthy than the other classes. The thanksgiving was not for free- 
 dom from these sins, but for his superiority to sinners ; and he intro- 
 duces the concrete and actual sinner (the publican). 
 
 Ver. 12. I fast twice in the week. His acts, he affirms, sur- 
 pass the requirements of God's law. But one fast was commanded in 
 the law, namely, on the great day of atonement (Lev. 16: 29; Num. 
 29: 7). These were therefore private fasts. Mondays and Thursdays 
 were the usual fast days. — I give tithes of all that I get; not of 
 what he possessed, but of what he gained. The law required tithes 
 only of the fruits of the field, flocks, and herds (Lev. 27 : 30; Num. 18: 
 21; Deut. 14: 22; comp. however, Gen. 14: 20; 28: 22). This gain, 
 he felt, was due to his own prudence, and yet he says, I give God more 
 than He claims in the law. It is easier to see the folly of the Phari- 
 see's prayer than to cease offering it ourselves. 
 
 Ver. 13. Standing. Simply standing, not putting himself into an 
 attitude or position. — Afar off. Probably, from the sanctuary, thus 
 indicating his humility before God. Possibly, too, from the Pharisee, 
 thus indicating that he did not deem himself as other men, but morally 
 below them. Still he was not thinking much of others ; the matter was 
 between him and God alone. — Would not lift up, etc. This hints 
 that the Pharisee had done so, doubtless lifting up his hands also, «as 
 was the custom. — Smote upon his breast. The usual gesture of 
 sorrow. — God be merciful, or, 'be propitiated,' addressed to God, 
 not an ejaculation. — To me a sinner. Lit., 'the sinner.' There is 
 
204 LUKE XVIII. [18 : 14, 15. 
 
 14 *a sinner. I say unto you, This man went down to 
 his house justified rather than the other: for every 
 one that exalteth himself shall be humbled; but he 
 that humbleth himself shall be exalted. 
 
 CiiArTER 18: 15-17. 
 Our Lord Blesses Babes. 
 
 15 And they brought* unto him also their babes, that 
 he should touch them : but when the disciples saw it* 
 
 1 Or, the tinner. * For brought read were bringing. — Am. Com. 
 
 no comparison with others. He thinks of himself as though he were 
 the great and only sinner. As the Pharisee proudly gave thanks, the 
 publican humbly petitions, and for the one thing he most needs. How 
 God can be merciful to sinners is not declared here, since Christ had 
 not yet died for sinners. This petition is the only one a sinner can 
 offer or may offer, but it may and can be answered only for Christ's sake. 
 Vcr. 14. I say unto you. Solemn application. — This man, the 
 publican, went down to his house, returned home, justified, i. c, 
 accepted by God as righteous, in the very sense in which Paul uses the 
 word in his Epistles, that to the Romans being an extended commen- 
 tary on this statement. Our Lord implies that the publican's prayer 
 was answered, that God was merciful to this sinner, and this is pre- 
 cisely what is meant by justification, namely, God's forgiving our sins 
 and accepting us as righteous. — Rather than the other. Our Lord 
 is very forbearing in His judgment on the Pharisee. But He certainly 
 means that the latter was not justified, for he had not asked for this — 
 For. A general statement, often repeated by our Lord (chap. 14: 11 ; 
 Matt. 23: 12), gives the reason for what had been said of the two men. 
 — Every one that exalteth himself, as this Pharisee did in his 
 self-righteousness, shall be humbled, by God, who does not justify 
 such : but he that humbleth himself, as the publican did, shall 
 be exalted, by God, who hears and answers the prayer. That an- 
 swer was justification; hence, on the great principle so often set forth, 
 the publican went down to his house justified rather than the other. 
 The Pharisee, though previously a more moral man than the other, 
 failed to be justified, not because he was more moral, but because he was 
 self-righteous; the publican, the worse man of the two, was justified, 
 not because he teas worse, but because he was a humble penitent. Of 
 the future course of the two men our Lord has no occasion to speak ; 
 but Christ came to make men really holy, as well as to provide for their 
 justification; the one being indissolubly connected with the other. 
 Hence the future of such a one as this publican is not uncertain. 
 
 Our Lord Blesses Babes, vers. 15-17. 
 Parallel passages: Matt. 19: 13-15; Mark 10: 13-1G. From this point on Luke's ac- 
 
J8: 10, 17.] LUKE XVIII. 205 
 
 16 they rebuked them. But Jesus called them unto him, 
 saying, Suffer the little children to come unto me, and 
 forbid them not : for of such is* the kingdom of God. 
 
 17 Verily I say unto you, Whosoever shall not receive 
 the kingdom of God as a little child, he shall in no 
 wise enter therein. 
 
 * For of such is read to such belongelh. — Am. Com. 
 
 count is strictly parallel with those of Matthew and Mark. Tie does not, however, 
 mention the locality (Pera?a). There is often a remarkable verbal agreement with the 
 account of Mark. The conversation about divorce, with which Matthew (19:1-12) 
 and Mark (10: 2-12) begin their account of the Peraian discourses, is omitted here. 
 
 Ver. 15. They brought (were bringing). That the parents are 
 meant appears from the more exact phrase Luke uses : also (or, ' even ' ) 
 their babes should touch them. Matthew: 'lay his hands on 
 them, and pray.' As Jesus healed by the laying-on of hands, this was 
 a recognition of His power to bless the children, and also of their need 
 of such a blessing. — When the disciptes saw it, they rebuked 
 them. We learn from the other accounts that they had been engaged 
 in an interesting discussion about marriage, and they did not wish to 
 be interrupted. It has often happened since then that theories about 
 household relations have interfered between little children and Jesus 
 their Saviour. Mark mentions the great displeasure of our Lord at this 
 conduct of the disciples. 
 
 Ver. 16. Called them unto him. He called the infants, but 
 they could only obey when brought by their parents. This point is 
 significant. — Suffer the little children. 'The' occurs in all the 
 accounts (the A. V. omits it here), pointing to children as a class. 
 'Suffer' indicates that believing parents would naturally desire to bring 
 their children. — Forbid them not. Referring to what the disciples 
 had done; too many have repeated their mistake. — For of such is (to 
 such belongeth) the kingdom of God. A plain intimation that 
 children may be Christians, and that heaven is full of such. Probably 
 a majority of the redeemed are taken home to Christ in infancy. But 
 Matt. 18, and ver. 17 here, point to a wider application. Actual chil- 
 dren are in the kingdom ; but all in it are of a childlike spirit. So that 
 only to 'such,' whether in years or spirit, 'belongeth the kingdom of 
 God.' See further on Mark 10: 14. 
 
 Ver. 17. Whosoever shall not receive, etc. So Mark, but 
 Matthew inserts it elsewhere, in answer to a question as to who should 
 be greatest in the kingdom of heaven. Here the application differs but 
 slightly, since the disciples were now rebuked for conduct which im- 
 plied that they thought themselves greater in the kingdom than the 
 babes who had been brought. — As a little child. The point of like- 
 ness is not innocence, but humble dependence (compare Matt. 18: 4). 
 
2g6 luke xviii. [18 : 18-20. 
 
 Chapter 18: 18-30. 
 The Jiicli Ruler, and the Discourse on Riches. 
 
 18 And a certain ruler asked him, saying, Good ] Mas- 
 
 19 ter, what shall I do to inherit eternal life ? And Jesus 
 said unto him, Why callest thou me good? none is 
 
 20 good, save one, even God. Thou knowest the com- 
 mandments, Do not commit adultery, Do not kill, Do 
 not steal, Do not bear false witness, Honour thy father 
 
 1 Or, Teacher. 
 
 — Shall in no wise enter therein. This disposition is therefore 
 essential. The parable of the publican emphasized the penitence of 
 those whom the Lord receives; this points out the trustful dependence 
 of those who receive the Lord. They are but two sides of the same 
 thing. Mark (10: 16) tells us how our Lord received the children: 
 ' He took them in His arms and blessed them, laying His hands upon 
 them.' m 
 
 The Rich Ruhr, and the Discourse on Riches, vers. 18-30. 
 
 Parallel passages: Matt. 19: 10-30; Mark 10: 17-30. The narrative of Luke closely 
 resembles that of Mark, but is briefer. ' Scarcely do the children retire from the hal- 
 lowed scene, when a rich young man enters, who, only for the reason that he is lack- 
 ing in childlike humility, does not find the entrance to the kingdom of heaven ' (Van 
 Oosterzee). 
 
 Ver. 18. A certain ruler. Peculiar to Luke. Matthew tells us 
 he was a young man, and Mark that he ran to Jesus. He is not to be 
 confounded with the lawyer (chap. 10: 25), who asked the same ques- 
 tion, nor with the other lawyer who questioned our Lord in the temple 
 (Matt, 22: 35-40).— Good Master, what shall I do ? So Mark; 
 but the correct text in Matthew is: 'Master, what good thing,' etc. 
 Farrar finds in the address a tone of patronage. On the question, 
 comp. chap. 10: 25, etc. 
 
 Ver. 19. Why callest thou me good? etc. Comp. the varia- 
 tion in Matt. 19: 17. Here, as in Mark, the answer is addressed to 
 one side of the ruler's mistake. But he was wrong as to both the na- 
 ture of goodness and the nature of God ; otherwise he could not have 
 thought of earning eternal life. Our Lord would lead him up to a 
 better conception. 'To take the law in thorough earnest, is the true 
 way to come to Christ' (Gess). The whole answer is against every 
 notion that Christ's religion is merely philanthropy: it does nothing 
 for us, if it does not lead us in faith to a personal God as the supreme 
 good. 
 
 Ver. 20. Thou knowest the commandments, etc. Matthew 
 is fuller here. The order of Luke in specifying the commandments, is 
 
18: 21-25.] LUKE XVIII. 267 
 
 21 and mother. And he said, All these things have I 
 
 22 observed from my youth' up. And when Jesus heard 
 it, he said unto him, One thing thou lackest yet: sell 
 all that thou hast, and distribute unto the poor, and 
 thou shalt have treasure in heaven : and come, follow 
 
 23 me. But when he heard these things, he became ex- 
 
 24 oeeding sorrowful ; for he was very rich. And Jesus 
 seeing; him said, Plow hardly shall they that have riches 
 
 25 enter into the kingdom of God! For it is easier for a 
 camel to enter in through a needle's eye, than for a 
 
 peculiar. The second table is selected, since our Lord would meet the 
 young man on his own ground, and show him that duties to men are 
 not fully met, except under the impulse of supreme devotion to God, 
 which is now expressed in following Christ (ver. 22). 
 
 Ver. 21. All these things, etc. 'He had come seeking some 
 great thing to satisfy his lofty aspirations after eternal life. He finds 
 himself re-taught the lessons of childhood, sent back as it were to a 
 lower form in the school of holiness' (Plumptre). 
 
 Ver. 22. And when Jesus heard it. Here Mark gives a graphic 
 touch: 'And Jesus looking upon him loved him.' — One thing thou 
 lackest yet. Judged from his own point of view, one duty was as 
 yet undone. Our Lord proposes this as a test, to show that the entire 
 obedience was imperfect. — Sell all that thou hast. In his case 
 wealth was the hindrance; in another case it might be something else. 
 All we have belongs to Christ, and we hold it aright only when it is 
 subordinate to Him. Hence the command is not literally applicable 
 to all. The gospel is here put in legal form to reach the legalistic 
 young man's conscience. — Distribute unto the poor, and thou 
 shalt have treasure in heaven. That eternal life is not bought by 
 a literal obedience to this precept, appears from 1 Cor. 13: 3. — Come, 
 follow me. The final test: Christ ought to be supreme, and if He is 
 supreme we will leave all, if necessary, to follow Him. 
 
 Ver. 23. — He became exceeding sorrowful; for he was 
 very rich. Mark is more graphic. ' His countenance fell . . . and 
 he went away sorrowful.' He saw the hindrance, but was unwilling 
 to remove it. He kept hold on his wealth and left Christ, as many a 
 lovely young man has done. 
 
 Ver. 24. How hardly, i. e., 'with what difficulty.' — They that 
 have riches, etc. The account of Mark shows that this means those 
 'that trust in riches,' but possession readily leads to such trust; the 
 strong desire for wealth is already a trusting in riches. 
 
 Ver. 25. For it is easier for a camel, etc. A strong expres- 
 sion for impossibility. Evidently it was thus understood by the disci- 
 ples (vers. 2G, 27). Nothing is gained by explaining a needle's eye 
 
2G8 LUKE XVIII. [18: 20-30. 
 
 26 rich man to enter into the kingdom of God. And 
 2'; they that heard it said, Then who can be saved ? But 
 lie said, The things which arc impossible with men are 
 28 possible with God. And Peter said, Lo, wo have left 
 2fi 'our own, and followed thee. And he said unto them, 
 Verily I say unto you, There is no man that hath left 
 house, or wife, or brethren, or parents, or children, for 
 30 the kingdom of God's sake, who shall not receive mani- 
 fold more in this time, and in the 2 world to come eter- 
 nal life. 
 
 1 Or, our own homes. 2 Or, age. 
 
 as meaning the narrow gate for foot-passengers, at the side of the 
 larger gates of Eastern cities. 
 
 Ver. 26. TUen who can be saved? The change of order in 
 the R. V. represents a peculiarity of the Greek, which is literally: 
 'and who can be saved?' ' Here once more we catch the echo of sigh- 
 ing despair caused in the minds of the still immature Apostles by some 
 of our Lord's harder sayings' (Farrar). 
 
 Ver. 27. The things which are impossible with men, etc. 
 Hence God's grace can save a rich man despite the peculiar difficulty, 
 for God's grace is needed to save any man. 'Thus Jesus in the twink- 
 ling of an eye lifts the minds of his hearers from human works, of which 
 alone the young man was thinking, to that divine work of radical regen- 
 eration which proceeds from the One who alone is good, and of which 
 Jesus is alone the instrument' (Godet). The lesson is: Trust in Al- 
 mighty God, not in uncertain riches. 
 
 Ver. 28. Lo, we have left our own, and followed thee. 
 The form Luke gives is peculiar, but the thought is the same, namely, 
 ' Have we stood the test ? What shall we have ?' There was probably 
 in the mind of Peter an expectation of pre-eminence ; comp. the parable 
 which follows in Matt. 20: 1-16. 
 
 Ver. 29. There is no man that bath left, etc. Luke's report 
 has some peculiarities. There is no mention of 'lands:' wife occurs 
 only here, though some authorities insert it in the parallel passages. — 
 Or parents. This is peculiar to Luke, as is also the phrase: for the 
 kingdom of God's sake. There are variations in the order, but 
 the text followed by the R. V. is well supported. This motive is not 
 hope of ultimate reward, but self-denial for Christ's sake. 
 
 Ver. 30. Who shall not receive (a stronger word than in the 
 parallel accounts), etc. Mark is most full in his report of this promise, 
 but Mntthew (19: 28) inserts another specific promise to the Twelve. — 
 Manifold more. Matthew and Mark : ' a hundred fold.' The spirit- 
 ual fellowship and possessions of self-denying Christians are indeed 
 'manifold more in this time' than all the earthly ties and goods they 
 
IS : 31-34.] LUKE XVIII. 269 
 
 Chapter 18: 31-34. 
 TJie Fuller Prediction of our Lord's Passion. 
 
 31 And he took unto him the twelve, aiid said unto them, 
 Behold, we go up to Jerusalem, and all the things that 
 are written l by the prophets shall be accomplished 
 
 32 imtfc the Son of man. For he shall be delivered up 
 unto the Gentiles, and shall be mocked, and shamefully 
 
 33 entreated, and spit upon : and they shall scourge and 
 
 34 kill him: and the third day he shall rise again. And 
 they understood none of these things ; and this saying 
 was hid from them, and they perceived not the things 
 that were said. 
 
 1 Or, through. 
 
 can relinquish. The promise has been made good 'in this time,' where 
 its fulfilment can be demonstrated. There can be no doubt that the 
 latter part will as certainly be made good. 
 
 The Fuller Prediction of our Lord's Passion, vers. 31-34. 
 Parallel passages : Matt. 20: 17-19; Mark 10: 32-34. The latter Evangelist gives a 
 graphic picture of the scene, when onr Lord uttered this ' third ' prophecy of His death. 
 In all three accounts this conversation marks the final journeying to Jerusalem. The 
 reference to the prophets in ver. 31 and the whole of ver. 34 are peculiar to Luke. He 
 omits any mention of the betrayal, which is distinctly announced by Matthew and im- 
 plied in Mark's account Some harmonists place the raising of Lazarus between this 
 paragraph and the preceding one; but it seems better to regard the narrative as con- 
 tinuous from chap. 17: 2 ) onward. 
 
 Ver. 31. And he took unto him the twelve. Comp. Mark 
 10: 32. The Twelve were amazed; the others were afraid. 'Then it 
 was that He beckoned them to Ilim, and revealed the crowning circum- 
 stances of horror respecting His death' (Farrar). — We go up to 
 Jerusalem. An important point, mentioned in all the accounts. It 
 was the final journey to that city. — All the things that are writ- 
 ten, etc. Peculiar to Luke; comp. the prominence given to this fulfil- 
 ment in chap. 24: 27, 44, 4o.— Unto the Son of man. The R. V. 
 gives the correct sense; this phrase is connected with 'accomplished,' 
 not with ' written,' ver. 32. — Delivered up unto the Geutiles. 
 Here Matthew and Mark mention the agency of the Jewish rulers. 
 The details are otherwise much the same as in the other accounts, but 
 Luke inserts the phrase: shamefully entreated. 
 
 Ver.33. Kill him. Matthew: 'to crucify Him.'— And the third 
 day. This prediction is omitted in chap. 9: 44, but added by the other 
 Evangelists in each case. Mark, however, always has the form: 'after 
 three days'.' 
 
 Ver. 34. And they understood none of these things. Pccu- 
 
270 LUKE XVIII. [18: 35-37. 
 
 Chapter 18: 35-43. 
 The Healing of a Blind Man near Jericho. 
 
 35 And it came to pass, as he drew nigh unto Jericho, 
 a certain blind man sat by the way side begging : 
 
 36 and hearing a multitude going by, he inquire^ what 
 
 37 this meant. And they told him, that Jesus of Naza- 
 
 liar to Luke; Matthew and Mark, however, give a proof of the same fact 
 in their account of the request of the"*sons of Zebedee immediately after 
 (Matt. 20 : 20-28 ; Mark 10: 35-45). The Twelve understood the words, 
 but what was predicted they did not understand. — Hid from them. 
 The cause of their not understanding was this hiding, which was due 
 to their own dullness of spiritual perception, though in another view 
 G-od's agency is implied. Their spiritual blindness is emphasized by 
 the connection with the healing of blind Bartiruseus. 
 
 The Healing of a Blind Man near Jericho, vers. 35-43. 
 
 Parallel passages: Matt. 20 : 29-34; Mark 10: 4G-52. The fomer Evangelist men- 
 tions two blind men, the latter but one, giving his name. Both insert the ambitious 
 request of Salome and her two sons. Luke's account agrees more closely with that 
 of Mark; but there is one important point of difference. Luke says: as He drew 
 nigh unto Jericho,' but Mark ; 'and they come to Jericho : and as He went from Jeri- 
 cho ' (Matthew only : ' as they went out from Jericho '). It seems unlikely that there 
 were two distinct miracles, and quite as improbable that this one occurred after the 
 events recorded in chap. 19: 1-27 (see ver. 28 of that chapter). We accept the expla- 
 nation, that the miracle took place during an excursion from Jericho to some place 
 in the neighborhood 'probably as they went out) ; that on the return to Jericho the 
 events of the next chapter occurred. At Jericho our Lord would meet many of His 
 Galilscan followers on the way to the Passover. Hence a brief stay in that city is the 
 more probable. On the situation of the city, comp the parallel passages, and chap. 
 10: 29. As there were two different sites, the ancient one and that occupied in the 
 time of Christ (see Schaff's Bible Diet., p. 430), some have supposed that Luke refers 
 to one, and Matthew and Mark to the other. 
 
 Ver. 35. As he drew nigh unto Jericho. See above. — A 
 certain blind man, etc. Mark (correct reading): 'The son of 
 Tinueus, Bartimams, a blind beggar, was sitting by the way-side.' 
 The variations in form are characteristic, and point to the independ- 
 ence of the Evangelists. 
 
 Ver. 36. And hearing a multitude going by. Here again 
 the independence of Luke is evident. 'Going by' is more exact than 
 'passing by' (A. V.); comp. ver. 37, where a different verb occurs. — 
 What this meant. Peculiar to Luke. 
 
 Ver. 37. And they told him. Luke is here more detailed; but 
 the thought occurs in all the accounts. 
 
18: 38-43.1 LUKE XVIII. 271 
 
 ♦ 
 
 38 reth passeth by. And he cried, saying, Jesus, thou 
 
 39" son of David, have mercy on me. And they that went 
 
 before rebuked him, that he should hold his peace : 
 
 but he cried out the more a great deal, Thou son of 
 
 40 David, have mercy on me. And Jesus stood, aud 
 commanded him to be brought unto him : and when 
 
 41 he was come near, he asked him, What wilt thou that 
 I should do unto thee? And he said, Lord, that I 
 
 42 may receive my sight.- And Jesus said unto him, 
 Receive thy sight : thy faith hath ! made thee whole. 
 
 43 And immediately he received his sight, and followed 
 him, glorifying God : and all the people, when they 
 saw it, gave praise unto God. 
 
 1 Or, saved thee. 
 
 Ver. 38. Cried, saying, Jesus, thou son of David, etc. Un- 
 doubtedly a recognition of Jesus £S the Messiah. — Have mercy on 
 me. The Greek form has been incorporated into many liturgies. 
 
 Ver. 39. And they that "went before rebuked him, etc. 
 Not for what he cried, but for the 'presumption on the part of a beggar 
 in thus stopping the progress of so exalted a personage' (Godet). The 
 crowd in advance reproved the blind man, indicating that our Lord had 
 not yet passed by; peculiar to Luke. The continued crying out is 
 mentioned by all three Evangelists. 
 
 Ver. 40. And Jesus stood, etc. The command is given, 
 though in different form in all the accounts ; Mark, however, is most 
 graphic in the subsequent details: 'Be of good cheer; rise, he call- 
 eth thee. And he, casting away his garment, sprang up, and came to 
 Jesus.' 
 
 Ver. 41. What wilt thou, etc. 'With a majesty truly royal, 
 Jesus seems to open up to the beggar the treasures of Divine power' 
 (Godet). 
 
 Ver. 42. Thy faith hath made thee whole. In Mark the 
 A. V. has this rendering, with the margin 'saved thee.' Spiritual 
 healing is implied, but not necessarily expressed. 
 
 Ver. 43. And immediately he received his sight, and fol- 
 lowed him. So Matthew and Mark in different terms. — Glorifying 
 God, etc. 'The account of the effect of the miracle on the blind man 
 himself, and on the people, is peculiar to St. Luke, and seems to belong 
 to the class of phenomena which he loved to study (chaps. 5: 25, 26; 
 7: 1G: Acts-3: 8; 14: 10, 11).' Plumptre. The spiritual experience 
 of multitudes is set forth in this miracle of bodily healing. 
 
272 LUKE XIX. [19: 1-4. 
 
 t ♦ 
 
 . Chapter 19: 1-10. 
 ZacchcBus the Publican. 
 
 19:1 And he entered and was passing through Jericho. 
 
 2 And behold, a man called by name Zacchseus ; and he 
 
 3 was a chief publican, and he was rich. And he sought 
 to see Jesus who he was ; and could not for the crowd, 
 
 4 because he was little of stature. And he ran on before, 
 and climbed up into a sycomorc tree to see him : for he 
 
 Zacchseus the Publican, vers. 1-10. 
 Tho incident is peculiar to Luke, and ia a proof of independence. ' The fundamental 
 idea of Luke's Gospel demanded that tho favor shown to the rich publican should not 
 be omitted. Matthew and Mark areso intent upon depicting the great procession to 
 the feast in its unity, that they cannot linger upon another cpisode : such as that of 
 Zacchams, in addition to the healing of the blind man. Matthew indeed, being him- 
 self a publican, might hesitate through modesty to record prominently so manj' instances 
 of favor shown to the publicans; and Mark, writing chiefly for Koman Christians, 
 would probably prefer to omit a new remembrance of the embittered hatred which 
 subsisted between the Jews and the Romans ' (Lauge). The time was probably Frilay, 
 the eighth day of the Jewish nrjnth Nisan, one week before the crucifixion. See fur- 
 ther on ver. 29. There seems to have been no considerable interval of time between 
 this event and the public entry into Jerusalem. 
 
 Ver. 1. And he. The A. V. supplies 'Jesus.' — Was passing 
 th'ough Jericho. He had not yet passed entirely through, when 
 He met Zacchceus. Hence it is not necessary to suppose that the house 
 of Zaccheeus was outside the city, on the way to Jeru-alem. 
 
 Ver. 2. Zacchaeus. The name is the Hebrew word meaning 
 'pure,' with a Greek ending attached to it. He was therefore of Jew- 
 ish origin (comp. ver. 9). — A chief publican. Probably the super- 
 intendent of the ordinary tax-gatherers. The practice of farming out 
 the revenues to the Roman knights encouraged extortion. Zacchams 
 was probably the chief agent of the person who held the privilege from 
 the government. Jericho would yield considerable revenue, both from 
 the balsam produced in the neighborhood, and from the important 
 traffic which existed between Pera?a and Judrca. — And he was rich. 
 One in his position would naturally amass wealth, however doubtful 
 the honesty of the gains. The fact is mentioned, not because it is 
 remarkable, but to prepare the way for the language of ver. 8. 
 
 Ver. 3. "Who he was, or, 'which (among the crowd) was He.' 
 His curiosity alone is mentioned here; but some better motive, however 
 ill-defined to himself, undoubtedly influenced him.— Could not for 
 the crowd. He had tried, but failed because of the crowd, his stat- 
 ure making it necessary to get very near in order to see. 
 
 Ver. 4. Ran on before. An evidence of great desire, especially 
 
19: 5-7.] LUKE XIX. 273 
 
 5 was to pass that way. And when Jesus came to the 
 place, he looked up, and said unto him, Zacchaeus, 
 make haste, and come down ; for to-day I must abide 
 
 6 at thy house. And he made haste, and came down, 
 
 7 and received him joyfully. And when they saw it, 
 they all murmured, saying, He is gone in to lodge 
 
 in a man of wealth. — A aycomore tree. The R. V. gives the correct 
 spelling. In the Amer. Bible Society editions « sycamore ' is substituted. 
 Our sycamore-tree is not at all like the one here referred to. It was 
 the Egyptian fig-tree, and is called sycouiore, which means 'fig-mul- 
 berry,' because its leaf was like that of the mulberry. The 'sycamine 
 tree' (chap. 17: G) was a mulberry, though some identify that with the 
 sycamore. As this tree has low, horizontal branches, it would be easy 
 to climb. ' The fruit is, according to the accounts of travellers, pleasant 
 and well-tasting. But here the sycomore bears a fruit of the noblest 
 and rarest kind, which is to ripen for the refreshment of Jesus' (Van 
 Oosterzec). — Was to pass that way. This shows that it was known 
 which way Jesus would take. Hence the strong probability that He 
 was on the direct way to Jerusalem. 
 
 Ver. 5. Looked up, and said. The correct reading brings out 
 more strikingly the recognition of Zacchteus by our Lord. The know- 
 ledge of his name is less remarkable than the knowledge of his heart. 
 Previous acquaintance is out of the question (comp. ver. 3). Some 
 suppose that the man well-known in Jericho was seen by the crowd 
 in this singular position, and his name being passed from mouth to 
 mouth, sometimes with scorn and dislike, sometimes with merriment, 
 was heard by our Lord. This inserts largely into the simple narra- 
 tive, only to belittle it. — To-day, etc. Possibly over night ; but it is 
 more likely that it was to be a mid-day rest, and that in the afternoon 
 (Friday, as we think) our Lord passed to the neighborhood of Bethany, 
 where He supped in the house of Simon the leper after sunset on 
 Saturday. The distance was not too great for an afternoon's walk. — I 
 must. In our Lord's life, especially in this part so fully detailed, 
 every event was ordered according to a Divine plan. This rest in 
 Jericho served to fix the time of other events, such as the supper in 
 Bethany, the entrance into Jerusalem (on the day when the Paschal 
 Lamb was set apart for sacrifice), etc. Besides this, there was a moral 
 necessity of love constraining Him to stop in Jericho, to seek and save 
 tiiis publican, who had shown spiritual longings. He paused to show 
 mercy, even while on the way to His greatest work of mercy. Vet 
 these two thoughts are but two sides of the same truth. All events 
 work out God's purpose ; but His purpose is to save sinners. 
 
 Ver. 6. Joyfully. The curiosity was not a vain one; the presence 
 and words of our Lord had wrought their appropriate effect. 
 
 Ver. 7. They all murmured. Scarcely the disciples, but the 
 18 
 
274 LUKE XIX. [19: 8-10. 
 
 8 with a man that is a sinner. And Zacchaeus stood, 
 and said unto the Lord, Behold, Lord, the half of my 
 goods I give to the poor ; and if I have wrongfully 
 
 9 exacted aught of any man, I restore fourfold. And 
 Jesus said unto him, To-day is salvation come to this 
 house, forasmuch as he also is a son of Abraham. 
 
 10 For the Son of man came to seek and to save that 
 which was lost. . 
 
 crowd of Jews, among whom doubtless were many priests, since Jeri- 
 cho was a priestly city.— To lodge. Not necessarily to remain over 
 night. The same word occurs in this sense in John 1: 39; but the 
 time of day is there specified, to show that it has that meaning. — A 
 sinner. Zacchreus, as a publican, would be thus termed, whatever 
 his character had been. Especially in a priestly city like Jericho 
 would the chief publican be an object of scorn. But his own confes- 
 sion (ver. 8) implies that he deserved the name. 
 
 Ver. 8. And Zacchaeus stood. The same word as in chap. 18 : 
 11. Here it implies that he came forward and took a stand, in a for- 
 mal way, with joyful decision. This probably took place shortly after 
 our Lord had entered the house. —The half of my goods I give 
 to the poor. It is improbable that Zacchaeus had already done so ; 
 this is the announcement of his purpose. — And if I have, etc. This 
 does not imply uncertainty, but is a milder form of saying 'whatever 
 I have,' ete — Wrongfully exacted. The word is derived from 
 that equivalent to ' sycophant.'— I restote fourfold. Institution 
 from double to fivefold was commanded in the case of theft (Ex. 22 : 
 1-7); hence this is, by implication, a confession of theft. 
 
 Ver. 9. Salvation, in the fullest sense. — Forasmuch as (the 
 older editions of the A. V. read : 'forsomuch as'). The reason salva- 
 tion had come was that he also, as well as the other Jews, who de- 
 spised him as a sinner (ver. 7), was a son of Abraham, having now 
 availed himself of his rights as a Jew in thus receiving the Lord. 
 The promised restitution did not bring salvation. Nor was he a Gen- 
 tile who became by repentance 'a son of Abraham;' had he been a 
 Gentile, mention would have been made of it in the hostile murmurs 
 (ver. 7). 
 
 Ver. 10. For. Here our Lord lays down the general principle 
 which governed His life and work. He thus answers the murmur of 
 ver. 7, as he had done on a previous occasion (chap. 15: 2); putting 
 into a formal statement what be had then taught by parables. ('Ihe 
 best authorities omit Matt. 18: 11, which corresponds with this verse.) 
 — To seek, as a shepherd, comp. chap. 15: 4. It was 'the lost 
 sheep of the house of Israel' to whom the Lord was (Matt. 15: 24). 
 Zacclnous was one of these, and acknowledging himself as such, re- 
 ceived the Master who was seeking him. Salvation came where Christ 
 
19: 11.] LUKE XIX. 275 
 
 # Chapter 19: 11-28. 
 
 TJie Parable of the Pounds. 
 
 n And as they heard these things, he added and spake 
 a parable, because he was nigh to Jerusalem, and because 
 they supposed that the kingdom of God was immediately 
 
 came, to 'a man that is a sinner' (ver. 9). The man received it by 
 receiving Christ, not by purchasing it with promised restitution. Yet 
 his reception of Christ could only be genuine, could only be proved to 
 be ' of faith,' by such open declaration of his new purpose. We may, 
 with safety, affirm that the Master who brought salvation to his house, 
 enabled him to carry out his resolve. 
 
 The Parable of the Pounds, vers. 11-28. 
 
 The parable resembles that of the Talents (Matt. 25 : 14-30) sufficiently to make the 
 careless reader confound the two, but the distinction between them is marked, and tho 
 theory which identifies them is inconsistent with the trustworthiness of tho Evangelists 
 as witnesses to our Lord's words. The parable of the Talents (which is tho more com- 
 plicated one> was spoken to four disciples on the Mount of Olives, late on the Tuesday 
 before the crucifixion ; the parable of the Pounds, to a mixed audience at Jericho 
 (probably in the house of Zacchams), a week before the crucifixion. The purpose was 
 different. In the other parable, the disciples were admonished to bo ready for the 
 return of their Lord; in this, the purpose is to warn the multitudes against the expec- 
 tation of the speedy coming of a temporal kingdom of God, while it admonishes tho 
 disciples to patience during the long interval before His return as King. It thus 
 appears that the main lessons in the two cases are complementary, not idcn'ical. The 
 details are also various : in the other parable, each servant received according to his 
 ability ; here, the trust is the same ; there, but three servants are named ; here, ten aro 
 spoken of, though but three are introduced in tho final scene. The reason for the 
 abs°nce of the master is not the same: in the other case, a man of wealth travels into 
 another country ; in this, a nobleman goes to receive a kingdom. While the commen- 
 dation is much tho same in both cases, the reward in this parable is royal (authority 
 over cities). The condemnation of the wicked servant is not given in the same terms, 
 while the final judgment of the enemies of the king is peculiar to this parable, as 13 
 also the previous hostility of these citizens. Other minor points of difference will be 
 noticed below. The K. V. fairly reproduces the points of difference and agreement in 
 the original. 
 
 Ver. 11. Heard these things, i. e., the conversation with Zac- 
 chams. The parable was probably spoken in the house, from the open 
 room looking into the court, where a good part of the multitude that 
 ha 1 followed Him (ver. 3), had doubtless remained and murmured 
 (ver."7). To them the parable was addressed.— Added. To the con- 
 versation with Zacchreus. — Nigh unto Jerusalem. The distance 
 was about fifteen English miles. — And because they supposed, ?'. e., 
 the multitude, although the disciples were included, since they were not 
 
276 LUKE*XIX. [19: 12-14. 
 
 12 to appaar. He said therefore, A certain nobleman went 
 into a far country, to receive for himself a kingdom, 
 
 13 and to return. And he called ten Servants of his, and 
 gave them ten 2 pounds, and said unto them, Trade ye 
 
 l-i herewith till I come. But his citizens hated him, and 
 sent an ambassage after him, saying, We will not that 
 
 1 Gr. bondservants. 
 2 Mina, here translated a pound, is equal to one hundred drachmas. See ch. 15: 8. 
 
 yet cured of their carnal hopes. The second 'because' has no equiva- 
 lent in the original. The nearness to Jerusalem was the ground of the 
 supposition. — That the kingdom of God was immediately to 
 appear. This public journey to Jerusalem, attended by so many 
 miracles and impressive discourses, was regarded as introductory to a 
 Messianic kingdom of temporal splendor. Jerusalem was so near, that 
 this was immediately expected; the more since our Lord had just 
 spoken of the actual coming of the Son of man (ver. 10). The parable 
 was designed to controvert the idea that the glory of the Messianic 
 kingdom would appear at once, without a previous separation of the 
 Master from His servants, to whom He would return as King. 
 
 Ver. 12. Therefore, with this purpose, in view of this improper 
 expectation. — A certain nobleman. Literally, 'a certain man well- 
 born.' lie represents the Lord Jesus ; an indirect intimation of His 
 kingly descent and dignity. — "Went into a far country, etc. The 
 journey was to the residence of the supreme authority. Archelaus, 
 who had built a magnificent royal palace at Jericho, had made such a 
 journey to Rome. The Lord was to go to heaven, the home of God ; in 
 the moral sense, 'a far country.' — To return, ?'. c, to the kingdom, 
 situated where the nobleman had resided. Our Lord will certainly 
 ' return.' 
 
 Ver. 13. Ten servants of his. The number is given here, but 
 not in the other parable; comp. the ten virgins, Matt. 25: 1. — Ten 
 pounds, or, ' niinte.' To each one; not to each 'according to his 
 several ability' (Matt. 25 : 5). In the other case the man is represented 
 as committing his whole property to his servants ; here the sums are 
 'very little' (ver. 17). Ihe Attic mina, which is probably meant, was 
 the sixtieth part of a talent, and = £15-$1 7. The Hebrew mina was 
 even smaller. The small sum was to test the servants, hence each 
 received the same. The pound may represent, cither the grace of salva- 
 tion granted to each believer, or the official gift which is the same. The 
 former is perhai a preferable. The 'talents,' however, represent spiritual 
 gifts, which vary in degree. — Trade ye herewith till I come, i. e., 
 while I go and return. The A. V. is altogether misleading here. The 
 certainty of the return is emphasized as a motive to faithfulness, even 
 where the delay is predicted. 
 
 Ver. 14. But his citizens. His fellow-citizens. Peculiar to this form 
 
19: 15-17.] LUKE XIX. 277 
 
 15 this man reign over us. And it came to pass, when 
 he was come back again, having received the kingdom, 
 that he commanded these x servants, unto whom he had 
 given the money, to be called to him, that he might 
 
 16 know what they had gained by trading. And the first 
 came before him, saying, Lord, thy pound hath made 
 
 17 ten pounds more. And he said unto him, Well done, 
 thou good 2 servant: because thou wast found faithful 
 in a very little, have thou authority over ten cities. 
 
 1 Gr. bondservants. 2 Gr. bondservant. 
 
 of the parable. — Hated him. No reason is assigned for their hatred, 
 which is the sole motive of their action. The world hates our Lord 
 unreasonably, and therefore opposes Him. — An ambassage. This 
 was sent to the supreme authority, just as the Jews had sent a protest 
 to Rome in the case of Archelaus. — We will not that, etc. No 
 other reason was urged than their unwillingness. — This man. Per- 
 haps used in contempt. This positive opposition to the Lord Jesus has 
 manifested itself, ever since He went to receive His kingdom, mainly in 
 persecution of His servants, whose cry to heaven is the message of 
 hatred from the world ; ' we will not that, 1 etc. 
 
 Ver. 15. Having received the kingdom. In spite of hostility, 
 he returned as king; in royal state our Lord will return. — He com- 
 manded these servants to be called, etc. This first, before the 
 judgment upon his enemies. The same order is suggested in regard to 
 our Lord's return (comp. Matt. 13: 41, 49; 24 and 25). — What they 
 had gained by trading. The inquiry is more strictly : what busi- 
 ness they had carried on? The best authorities have the plural. 'How 
 much' (A. V.) is incorrect, and misleading. So our Lord inquires of 
 His servants, not what success they have had, but how they have used 
 the gift which was designed to test them ; faithfulness is the main 
 thing (Matt. 25: 21). 
 
 Ver. 16. The first came before him. Formally appeared, to 
 render account. The A. V. fails to emphasize this — Loid, thy 
 pound. Not, 'I have gained' (Matthew). In the latter case the trust 
 was according to ability, here it was the same in every case ; theie the 
 gain was proportioned to the trust, but here there was no such propor- 
 tion ; hence the more modest answer. This seems to favor the view 
 which interprets the 'pound' as the one official gift, with varied re- 
 sults. — Made ten pounds more, i.e., in addition to itself. 
 
 Ver. 17. In a very little. The 'pound' was a very small sum, 
 and, however interpreted, points to what may be regarded as a very 
 little gift in comparison with the results dependent upon a faithful use 
 of it. — Ten cities. The reward corresponds with the kingly dignity 
 of the returned Lord. (Comp. on the other hand Matt. 25 : 2LJ In 
 
278 LUKE XIX. [19:18-22. 
 
 18 And the second came, Baying, Thy pound, Lord, hath 
 10 made live pounds., And he said unto him also, Be thou 
 
 20 also over live cities. And Another came, saying, Lord, 
 behold, here is thy pound, which I kept laid up in a 
 
 21 napkin : for I feared thee, because thou art an austere 
 man : thou takest up that thou layedst not down, and 
 
 22 reapest that thou didst not sow. He saith unto him, 
 Out of thine own mouth will I judge thee, thou wicked 
 2 servant. Thou knewest that I am an austere man, 
 taking up that I laid not down, and reaping that I did 
 
 1 Gr. the other. 2 Gr. bondservant. 
 
 tho East such rewards were not uncommon. It is not necessary to 
 explain tins part of the parable as involving the reign of the saints 
 during the millennium. • For tho pounds which the best one gained, 
 he would scarcely have been able to buy a house, and he is placed 
 over ten cities' (Van Oosterzee). 
 
 Ver. 19. Five cities. The reward is proportioned to the gain ; 
 the commendation is omitted here. In Matthew it is repeated ; there 
 the gain was in each case proportioned to the trust. 
 
 Ver. 20. And another; literally, 'the other;' meaning, one of a 
 different kind. — Came. ' We hear nothing of the other seven ser- 
 vants, but need not therefore conclude that they had wholly lost or 
 wasted the money intrusted to them ; rather, that the three who come 
 forward are adduced as specimens of classes, and the rest, while all 
 that we are to learn is learned from the three, for brevity's sake are 
 omitted' (Trench). — Here is thy pound. The language is almost 
 contemptuous, as if to say: ' This is all you have a right to ask of me.' 
 — Laid up in a napkin ; or, ' handkerchief.' It is asserted that 
 in the East this was not uncommon. Notice that it is the 'pound,' and 
 not the ' talent,' that is placed in the napkin : the latter was hid in the 
 earth — a point not without significance. The fact that this servant 
 would have needed the handkerchief for its proper purpose, had he 
 been hard at work, has not escaped notice. 
 
 Ver. 21. For I feared thee. The excuse is substantially the 
 same as in the other parable ; but there is a difference in the spirit of 
 the two men. The man with one talent would seem to have been 
 offended at the inferiority of the gift bestowed upon him. Here the 
 feeling of the unfaithful servant seems to be general contempt for all 
 the gifts, because so small. — Austere ; directly transferred from the 
 Greek. In Matthew the term is different: 'hard.' Tho excuse i3 a 
 common one. Men represent God as demanding from them what they 
 cannot perform, endeavoring to shift to Ilini the responsibility of their 
 own failure. 
 
 Ver. 22. Out of thine own mouth, etc. On your own statement. 
 
19:23-27.] LUKE XIX. 279 
 
 23 not sow ; then wherefore gavest thou not my money 
 into the bank, and 1 1 at my coming should have re- 
 
 24 quired it with interest? And he said unto them that 
 stood by, Take away from him the pound, and give it 
 
 25 unto him that hath the ten pounds. And they said 
 
 26 unto him, Lord, he hath ten pounds. I say unto you, 
 that unto every one that hath shall be given ; but 
 from him that hath not, even that which he hath shall 
 
 27 be taken away from him. Howbeit these mine ene- 
 mies, which would not that I should reign over them, 
 bring hither, and slay them before me. 
 
 1 Or, I should have gone and required. 
 
 Ver. 23. Into the bank, or, 'a bank.' The latter form opposes 
 the view that the 'bank' represents the Church, and the putting of the 
 pound there as resignation of the office. — Required it. ' Mine own ' 
 (A. V.) is taken from Matthew, and has little or no manuscript sup- 
 port. This dialogue has often been misunderstood. The theory of the 
 service rendered to the master is, that the servant should have found 
 pleasure, profit, and duty alike, in faithfully using that which was 
 intrusted to him by the master. The wicked servant accepts another 
 theory, namely, that there is no pleasure nor profit in this service. 
 The master takes him at his word, and says, substantially: 'You put 
 the service on the ground of the severity of my character: that charac- 
 ter will exact full measure of duty; what you would not do as a privi- 
 lege, you are yet bound to do on your own theory.' Godet : ' The 
 Christian who lacks the sweet experience of grace ought to be the 
 most anxious of laborers. The fear of doing ill is no reason for doing 
 nothing, especially when there are means of action, the use of which 
 covers our entire responsibility.' Some refer the word ' bank ' to the 
 Church, others to associations that undertake to do good for others. 
 Olshausen explains: 'Those timid natures which are not suited to in- 
 dependent labor in the kingdom of God are here counselled at least 
 to attach themselves to other strong characters, under whose leading 
 they may lay out their gifts to the service of the Church.' It is not 
 necessary to interpret so closely. 
 
 Ver. 25. And they, i. e., the by-standers in the parable, not in 
 the house of Zacchoeus, said unto him. This expression of surprise 
 was probably introduced to bring out the answer of the King in ver. 
 2'j, on which see chap. 8: 18. 
 
 Ver. 27. But (=but in addition to this sentence) these mine 
 enemies. Still the language of the king to the attending officers — 
 Slay them before me. This strong expression sets forth the hope- 
 lessness and severity of the punishment which shall fall upon those 
 
280 LUKE XIX. [19:28,29. 
 
 28 And when he hud thus spoken, he went on before, 
 going up to Jerusalem. 
 
 Chapter' 19: 29-48. 
 The Public Entry into Jerusalem. 
 
 29 And it came to pass, when he drew nigh unto Beth- 
 phage and Bethany, at the mount that is called the 
 mount of Olives,* he sent two of the disciples, saying, 
 
 * Instead of ' mount of Oliccs ' read Olivet. — Am. Com. 
 
 who oppose Christ as King. It did net seem strange to those who 
 heard the parable; for such vengeance was then only too common. 
 To us it is a figure, first, of the punishment which fell upon Jerusalem ; 
 and, secondly, of punishment which is to follow the final judgment. 
 Thus the parable has a primary application to the disciples and the 
 Jewish nation, and then a wider one to Christians in general, and to 
 the world, which rejects His rule. 
 
 Ver. 28. He went on before. Leading the gathered multitude. 
 — Going up; comp. chap. 10: 31. Evidently this was on the same 
 day, usually supposed to be Friday. The public entry occurred on 
 Sunday (John 12: 1, 12); see next paragraph. 
 
 Tlic Public Entry into Jerusalem, vers. 29-48. 
 
 In vers. .9-38, we have an account of the triumphal journey from Bethany to the 
 mount of Olives, in which Luke agrees closely with the other Evangelists (Matt. 21 : 
 1-9; Mark 11: 1-10; John 12: 12-19). He mentions in addition a murmur of the 
 Pharisees and our Lord's reply (vers. 39, 40), as well as the fact that He wept over the 
 city (vers. 41-44) ; and then after the cleansing of the temple (vers. 45, 46 , he gives a 
 general description (vers 47, 4S), of tho Master's activity during the last days of Ilia 
 public teaching, the particulars being recorded in chaps. 20-21: G. For convenience 
 these paragraphs are grouped together. 
 
 On ronolooy.— This Gospel furnishes very few data for determining tho order of events 
 during the last week of our Lord's life. A discussion of the various points belongs 
 rather to the comments on Matthew and Mark The views advanced in the previous 
 volumes of this series are indicated in the following table : 
 
 Friday, the 8th of Nisan, (probal >ly March 31), Departure from Jericho. 
 
 • Saturday, 9th Nisan (evening), April 1, Supper at Bethany. 
 
 Sunday, 10th Nisan, April 2, Entry into Jerusalem. 
 
 Monday, nth Xisan, April 3, Cleansing of the Temple. 
 
 Tuesday, 12th Nisan, April 4, Conflicts in the Temple. 
 
 " " " (evening), " Agreement of Judas. 
 
 Thursday, 14th Nisan (evening 1 ), April 0, Last Supper. 
 
 Friday, 15th Nisan, April 7, Crucifixion. 
 
 Sunday, 17th Nisan, April 9 Resurrection. 
 
19 : 30-34.] LUKE XIX. 281 
 
 3D Go your way into the village over against you; in the 
 which as ye enter ye shall iiud a colt tied, whereon no 
 
 31 man ever sat: loose him, and bring him. And if any 
 one ask you, Why do ye loose him ? thus shall ye say, 
 
 32 The Lord hath need of him. And they that were 
 sent went awav, and found even as he had said unto 
 
 33 them. And as they were loosing the colt, the owners 
 
 34 thereof said unto them, Why loose ye the colt ? And 
 
 The Anointing at Bethany is passed over by this Evangelist. Its proper position 
 seems to be before ver 29. The neighborhood of Bethany could readily be reached 
 from Jericho on Friday. After the rest of the Sabbath, the supper was made in the 
 house of Simon the leper 'John 12 : 1, 2). 
 
 Ver. 29. And it came to pass. This leaves room for th« inter- 
 vening events in Bethany on Saturday evening, at the house of Simon 
 the leper. — Nigh to Bethphage and Bethany. The names mean 
 respectively: 'house of figs' and 'house of dates.' The village nearest 
 Jerusalem is mentioned first (so Mark). Matthew mentions ' Beth- 
 phage ' only. Some infer that Bethany was off the direct route, and 
 that our Lord having visited it. now returns to Bethphage. But the 
 order of Mark and Luke does not favor this view. — That is called 
 the mount of Olives. The form used by Luke is peculiar, and is 
 rendered 'Olivet' in Acts 1:12 (so both A. V. and R. V.). The Am. 
 Company therefore prefer ' Olivet,' here and in chap. 21 : 37, instead 
 of supplying ' the mount.' — Sent two of the disciples They are 
 not named in any of the accounts ; ' the minute touch of description 
 in Mark 11: 4 has led to the conjecture that Peter was one of these 
 two' (Farrar). That our Lord purposed to enter the city in a public 
 and solemn state is evident from this sending of the disciples. 
 
 Ver. 30. Go your^ray, etc. In well-nigh verbal agreement with 
 Mark 11: 2. The village was probably Bethphage, since they had 
 already been at Bethany (John 12: 1). — A colt tied, ete. Matthew: 
 'an ass tied and a colt with her.' — Loose him, and bring him. 
 The tone is that of royal prerogative. 
 
 Ver 31. And if any one ask you, etc. Here the words of Luke 
 vary slightly from those of Mark. — The Lord hath need of him. 
 'The Lord' probably refers to Jesus Himself, since Mark records a 
 promise of sending back the colt. Otherwise it might point to Jehovah, 
 thus claiming the animals for religious uses. 
 
 Ver. 33. The owners. Peculiar to Luke, but fairly implied in 
 the fuller account of Mark. They may have known our Lord. 
 
 Ver. 34. The best authorities insert after they said a word, which 
 may either be a sign of quotation, or mean ' because.' The last clause 
 of ver. 31 corresponds exactly, and the translation should be the same 
 in both cases, though the sense is not affected. The R. V. by omitting 
 'because' in ver. 31, maintains the correspondence. 
 
282 LUKE XIX. [19:35-39. 
 
 35 they said, The Lord hath need of him. And they 
 brought him to Jesus : and they threw their garments 
 
 36 upon the colt, and set Jesus thereon. And as he went, 
 
 37 they spread their garments in the way. And as he* 
 was now drawing nigh, even at the descent of the 
 mount of Olives, the whole multitude of the disciples 
 began to rejoice and praise God with a loud voice for 
 all the ^nighty works which they had seen; saying, 
 
 38 Blessed is the King that cometh in the name of the 
 Lord ; peace in heaven, and glory in the highest. 
 
 39 And some of the Pharisees from the multitude said 
 
 1 Gr. powers. 
 
 Ver. 35. And they threw their garments, etc. So substan- 
 tially all the accounts. The outer garment or cloak is referred to. 
 
 Ver. 36. They spread their garments in the way. Luke 
 is very brief. Mark adds : ' and others branches, which they had cut 
 from the field ;' comp. John 12 : 13, which, however, refers to the mul- 
 titude that met Jesus, not to that which had followed Him from Bethany. 
 But it is probable that the two crowds came together at this point. 
 
 Ver. 37. Even at the descent of the Mount of Olives. On 
 the brow of the hill, as Jerusalem came in sight. A fitting place for 
 the culmination of their enthusiasm. See further on ver. 41. The word 
 'descent' occurs nowhere else in the New Testament. — All the 
 mighty "works, etc. All the miracles performed on this journey, but 
 doubtless with special reference to the raising of Lazarus, from whose 
 home they had just come. (Comp. John 12: 9, 17, 18.) 
 
 Ver. 38. Blessed is the King, etc. The form of the saying i3 
 peculiar to Luke, but all of those recorded by tte Evangelists are from 
 the passover hymn (' Hallel'), Ps. 115-118. The disciples thus pay 
 Messianic homage to Jesus. — Peace in heaven, and glory in the 
 highest. Here Luke, by a poetic parallelism, paraphrases the ' Ho- 
 sanna ' mentioned by the other Evangelists. The word might be un- 
 intelligible to his readers. The 'peacs in heaven' is the result of the 
 reconciliation between God and man accomplished by the Messiah, and 
 1 the glory in the highest ' is the grateful response for this blessing 
 (so Meyer, Godet and most). 
 
 Ver. 39. Some of the Pharisees from the multitude, etc. 
 Evidently not of His disciples, whom they would have Him rebuke. 
 This incident is peculiar to Luke ; but comp. the indignation of the 
 rulers at the Hosannas of the children in the temple (Matt. 21 : 15, 16). 
 — Master, or, 'Teacher.' They objected to the cry of the disciples, 
 because it recognized Him as more than a ' Teacher.' They would, 
 however, hold II im responsible for what they held to be unwise and 
 unwarranted enthusiasm. 
 
19: 40-42.] LUKE XIX. 283 
 
 40 unto him, ! Master, rebuke thy disciples. And he an- 
 swered and said, I tell you that, if these shall hold their 
 peace, the stones will cry out. 
 
 41 And when he drew nigh, he saw the city and wept 
 
 42 over it, saying, 2 If thou hadst known in this day,* even 
 thou, the things which belong unto peace ! f but now 
 
 1 Or, Teacher. 2 Or, O that thou hadst known. 
 
 * Some ancient authorities read thy day. — Am, Com. 
 f Some ancient authorities read thy peace. — Am. Com. 
 
 Ver. 40. If these should hold their peace, the stones, etc. 
 A proverbial expression, to show that this outburst could not and ought 
 not to be restrained, and thus a most pointed rebuke of the objectors. 
 There is possibly an allusion to Habak. 2: 11 ; and probably an inti- 
 mation that the stones of the temple, •which now re-echoed the Hosan- 
 nas, shonld in the future proclaim the judgments of the Lord, and thus 
 acknowledge Christ as King. 
 
 Ver. 41. And when he drew nigh, he saw the city. Tra- 
 dition, assuming that our Lord took the direct road, over the summit 
 of the Mount of Olives, points out the spot as half-way down the west- 
 ern slope. But it is more probable that the road taken was the main or 
 southern one, passing between two peaks. Comp. Stanley (Sinai and 
 Palestine, p. 187). He suggests that the Hosannas were uttered at the 
 point where the city, or rather a part of it, first comes into view. The 
 road descends, and then for a time Jerusalem is entirely hidden. But 
 further on, after a rugged ascent a ledge is reached, where • He saw the 
 city ' 'Jesus has reached the edge of the plateau ; the holy city lies 
 before His view. What a day it would be for it, if the bandage fell 
 from its eyes ! But what has just passed between Him and the Phari- 
 sees present, has awakened in His heart the conviction of the insur- 
 mountable resistance which He is about to meet. Then Jesus, seized, 
 and, as it were, wrung by the contrast between what is and what might 
 be, breaks out into sobs.' (Godet.) — Wept over jt. An outburst of 
 grief, not silent tears now, as at the grave of Lazarus (John 11 : 35). 
 Peculiar to Luke. The local coloring and exactness of detail forbid the 
 notion that is another version of Matt. 23: 37-39. 
 
 Ver. 42. If thou hadst known. The pathetic expression of a 
 fruitless wish. — In this day. (The marginal readings, added by the 
 Am. Com., are supported by nearly all the authorities except Aleph, 
 B. L. and Origen. The probabilities favor the readings in the text, 
 but the others deserve mention.) That day of entry is meant, as con- 
 centrating in itself all the intimations and proofs of His Messiahship, 
 and becoming a direct offer of Himself for their acceptance ; comp. 'the 
 time of thy visitation ' (ver. 44). — Even thou, as well as the disciples, 
 who now testify their knowledge by their shouts of Hosanna. — The 
 things which belrng unto peace! 'Peace' here certainly in- 
 cludes the idea of deliverance, safety. Perhaps as originally uttered 
 
284 LUKE XIX. [19 : 43, 44. 
 
 43 they are hid from thine eyes. For the days shall come 
 upon thee, when thine enemies shall cast up a l bank 
 about thee, and compass thee round, and keep thee in 
 
 44 on every side, and shall dash thee to the ground, and 
 thy children within thee; and they shall not leave in 
 thee one stone upon another ; because thou knewest not 
 the time of thy visitation. 
 
 1 Gr. palisade. 
 
 there was an allusion to the name Jerusalem (Salem = peace). What 
 was necessary for this peace was the recognition of Jesus as the Mes- 
 piah. — But now they are hid from thine eyes. The city, as a 
 whole, rejected Him that day, though its positive antagonism came 
 later in the week. This hiding was according to the righteous counsel 
 of God (comp. Matt. 11: 25, 26; John 12: 37, etc.; Rom. 11: 7, etc.); 
 but the personal guilt of the inhabitants was directly involved, as is 
 evident from the emotion of our Lord. 
 
 Ver. 43. For. This introduces a prophetic proof that these things 
 were hidden; and is also 'the awful reason for the fervent wish just 
 expressed' (Alford). Because our Lord knew that the judgment was 
 inevitable, He voices His sorrow not only in loud weeping but in this 
 pathetic unavailing wish. — The days (lit., 'days') shall come 
 upon thee. There is a day of decision, but days of retribution. 
 Comp. the discourse uttered two days afterwards (chap 21: 7, etc.) 
 near the same spot. From this very quarter these things came upon 
 the city. The first Roman camp was pitched on this slope of the 
 Mount of Olives. — Shall cast up a bank about thee. A pali- 
 saded mound is meant, and according to Josephus, this was the first 
 regular operation in the siege under Titus. — And compass thee 
 round, etc. This indicates a different and subsequent act. After the 
 Jews burned the palisades, Titus erected a wall, which hemmed in the 
 city. Hence the famine. 
 
 Ver. 44. Shall dash thee to the ground. The word here used 
 has this sense in the LXX., and it is more appropriate here, since it is 
 applied to thy children "within thee. The 'children' are the 
 inhabitants, not merely infants ; the city, which has been personified 
 throughout, is conceived of as a mother. These words were fulfilled, 
 when the Roman soldiers went through the city destroying houses and 
 people in one common ruin. — One stone upon another. Comp. 
 Matt. 24: 2. This was afterwards predicted of the temple, here of the 
 whole city. The temple was totally destroyed at the close of the siege 
 (a. d. 70) ; the city partially then, but fully in the time of the Emperor 
 Adrian (a.d. 135). The order of the verse, suggests this destruction 
 as occurring after all the other fearful incidents. — Visitation may 
 mean in mercy or in judgment ; the former sense is prominent here. 
 In mercy our Lord now came; they knew Him not, rejected Him at this 
 
19: 45-47.] LUKE XIX. 285 
 
 45 And he entered into the temple, and began to east 
 
 46 out them that sold, saying unto them, It is written, 
 And my house shall be a house of prayer : but ye 
 have made it a den of robbers. 
 
 47 And he was teaching daily in the temple. But the 
 chief priests and the scribes and the principal men of 
 
 'time' (= opportunity, season), and thus turned the season of mercy 
 into a long, long period of judgment. 'This account is one of the gems 
 of our Gospel. After those arresting details, Luke does not even men- 
 tion the entry into the city. The whole interest for him lies in the 
 events which precede. Mark (11: 11) and Matthew (21: 10) proceed 
 otherwise. The latter sets himself to paint the emotion with which the 
 whole city was seized. Mark describes in a remarkable way the im- 
 pressions of Jesus on the evening of the same day. Accounts so differ- 
 ent cannot be derived' from the same written source' (Godet). 
 
 Ver. 45. And he entered Into the temple. From the account 
 of Mark it appears that Jesus entered the temple on the day of the 
 triumphal entry, but that the cleansing took place the next day (Mon- 
 day). On the temple, comp. Matt. 21: 12; Mark 11: 11, and the 
 Bible Dictionaries. — And began to cast out them that sold. 
 We cannot regard this cleansing as identical with that narrated by 
 John (2: 14-17). Comp. the fuller account of Matthew and Mark. 
 ' The needs of the pilgrims, the money which had to be changed, the 
 purchase of cattle for sacrifice, etc., had made the cloisters, precincts, 
 and even the outer court of the temple, a scene of noisy and greedy 
 barter ' (Farrar). The Jews of that time are not alone in such dese- 
 cration. 
 
 Ver. 46. It is written. The first clause is from Tsa. 56: 7, and 
 is more fully cited in Mark 11: 17. The second: but ye have 
 made it a den of robbers, is from Jer. 7: 11. This trafficking in 
 the place where the Gentiles might worship robbed ' the nations ' of 
 their rights. The sin here rebuked often manifests itself in using 
 God's word as the market-place for private, and sometimes dishonora- 
 ble, gain. Our Lor 1 appears, during these last days in the temple, 
 with much of royal dignity. This act of cleansing had a Messianic 
 character, and intimates His authority in this sacred place. 
 
 Ver. 47. And he was teaching. The R. V. reproduces the 
 continuous force of the original. Luke here, as often elsewhere, gives 
 a sketch of events afterwards narrated in detail. — Daily (comp. chap. 
 21: 37). On Monday and Tuesday. On the last named day, He sol- 
 emnly and formally took leave of the temple; see on Matt. 24: 1; 
 Mark 13: 1. — The principal men of the people. The worldly 
 aristocracy in distinction from the common people. There were Sad- 
 ducees as well as priests and scribes among His opponents. 
 
286 LUKE XX. [19: 48—20: 1,2. 
 
 48 the people sought to destroy him : and they could not 
 find what they might do; for the people all hung 
 upon him, listening. 
 
 Chapter 20: 1-26. 
 
 Assaults of the Rulers in the Temple. 
 
 20: i And it came to pass, on one of the days, as he 
 was teaching the people in the temple, and preaching 
 the gospel, there came upon him the chief priests and 
 2 the scribes with the elders ; and they spake, saying 
 unto him, Tell us : By what authority doest thou these 
 things ? or who is he that gave thee this authority ? 
 
 Ver. 48. And they could not find, etc. This perplexity had 
 begun some time before (John 7: 30-53), but was now reaching its 
 height. — For the people. Comp. Mark 12: 37. — All hung upon 
 him, listening. The A. V. omits the striking figure of the original. 
 The attitude of the people was an obstacle to the hostile rulers. But 
 malicious craft found its opportunity in a few short days. 
 
 Assaults of the Rulers in the Temple, vers. 1-26. 
 
 In his account of the conflicts in the Temple (on Tuesday), this Evangelist narrates 
 the same events and discourses recorded by Mark. (Matthew is much fuller.) For 
 convenience, fie earlier assaults of the party of the Pharisees are grouped together. 
 Luke passes over the incident of the barren fig tree (Monday evening and Tuesday 
 morning, on :he way to and from Bethany), related by Matthew and Mark. In com- 
 mon with them he tells of the question respecting authority (vers. 1-8), and then gives 
 the parable of th? wicked husbandmen (vers. 9-10) ; omitting (with Mark) the parable 
 of the wedding of the King's Son, he narrates the insidious assault of the Pharisees 
 wilh the question respecting tribute (vers. 2^-26). 
 
 Vers. 1-8. First Assault. — Parallel passages : Matt. 21 : 23-27 ; 
 Mark 1 1 : 27-33. 
 
 Ver. 1. On one of the days. The best authorities omit 'those' 
 (A. V.). This was probably Tuesday morning. In the interval those 
 seeking to destroy Jesus (chap. 19: 47) had found a question which 
 they thought would entangle Him. — Preaching the gospel, or, 
 'good tidings.' Peculiar to Luke. — Came upon him. A sudden 
 coming is suggested, but also the formality and solemnity of the pro- 
 ceeding, since all three classes of the Sanhedrin were represented. 
 
 Ver. 2 Tell us : By "what authority, etc. Notice the punc- 
 tuation of the R. V. The cleansing of the temple, His teaching, etc., 
 all indicated 'authority.' The question is more exactly: 'by what 
 kind of authority.' — Or who is he, etc. Or, i. e., to speak more 
 
20: 3-9.] LUKE XX. 287 
 
 3 And he answered and said unto them, I also will ask 
 
 4 you a Question; and tell me: The baptism of John, 
 
 5 was it from heaven, or from men ? And they reasoned 
 with themselves, saying, If we shall say, From heaven ; 
 
 6 he will say, Why did ye not believe him? But if we 
 shall say, From men ; all the people will stone us : 
 for they be persuaded that John was a prophet. 
 
 7 And they answered, that they knew not whence it 
 
 8 was. And Jesus said unto them, Neither tell I you 
 by what authority I do these things. 
 
 9 And he began to speak unto the people this parable : 
 A man planted a vineyard, and let it out to husband- 
 men, and went into another country for a long time. 
 
 1 Gr. word. 
 
 definitely. (So the correct reading in Mark.) Matthew has 'and.' 
 The Rabbis "were pupils of well-known masters ; they were authorized 
 to teach. Jesus ruled both as Teacher and as Lord of the Temple. No 
 wonder they challenged Him thus. Doubtless in the hope that He would 
 claim Divine authority in a way that would put Him in their power. 
 
 Ver. 3. I also "will ask you a question. Our Lord's counter 
 question is a challenge of their moral competency to judge as to His 
 authority. — And tell me. Mark is more graphic, placing this after 
 the statement of the question. 
 
 Ver. 4. The baptism of John, etc. Practically a question as 
 to the authority by which John preached. ' Was it not through the 
 instrumentality of John the Baptist that Jesus had been Divinely ac- 
 credited to the people? The acknowledgment, therefore, of Jesus' 
 authority really depended on the acknowledgment of John's' (Godet). 
 
 Ver. 5. And they reasoned with themselves. Their failure 
 to decide at once such a question, the need of such discussion, proved 
 their incompetency. The character of their deliberation shows their 
 dishonesty. 
 
 Ver. 6. But if we shall say, From men. The three accounts 
 show remarkable independence here. — All the people will stone 
 us. Thus Luke expresses more fully the thought: 'they feared the 
 people.' 
 
 Ver. 7. They answered that they knew not. The parable of 
 the Two Sons, added in Matt. 21 : 28-32, shows that our Lord detected 
 and exposed the evasion of this answer. 
 
 Ver. 8. Neither toll I you. Thus they were foiled in their first 
 attack ; but their hostility was doubtless increased by their failure. 
 
 Vers. 9-19. The Parable of the Wicked Husbandmen. Parallel 
 passages: Matt. 21: 33-46; Mark 12: 1-12. 
 
2S8 LUKE XX. [20: 10-13. 
 
 10 And at the season he sent unto the husbandmen a 
 I servant that they should give him of the fruit of the 
 vineyard : but the husbandmen beat him, and sent 
 
 11 him away empty. And he sent yet another Servant: 
 and him also they beat, and handled him shamefully, 
 
 12 and sent him away empty. And he sent yet a third : 
 and him also they wounded, and cast him forth. 
 
 13 And the lord of the vineyard said, What shall I do ? 
 I will send my beloved son : it may be they will rev- 
 
 1 Gr. bond-servant. 
 
 Ver. 9. Began. After the discomfiture of the priests, scribes, 
 and elders. — To the people, but 'against' (ver. 19) His assailants, 
 who were undoubtedly present. Hence there is no disagreement with 
 the other accounts. The description of the vineyard omits many of 
 the details found in Matthew and Mark. The 'vineyard' represents 
 the chosen people; the husbandmen the rulers, but also the Jewish 
 people as individuals — Into another country. 'Far country' 
 (A. V.) is incorrect and misleading. — For a long time. A detail 
 peculiar to Luke. The figure of a vineyard for the people of Israel 
 occurs frequently in the Old Testament; of course, Jehovah is repre- 
 sented by the owner of the vineyard. Hence the period referred to is 
 that from the institution of the Mosaic economy to the coming of 
 Christ, fifteen centuries in all. 
 
 Ver. 10. And at the season. God's season, when He might ex- 
 pect fruit. — A servant. The accounts of Mark and Luke agree in 
 representing three sendings of different servants, but the latter is not 
 so varied in his sketch of the treatment they received. Matthew speci- 
 fies two sets of servants. There seems however to be a gradation in the 
 successive acts of violence: beat him (ver. 10); handled him 
 shamefully (ver. 11); wounded him and cast him forth (ver. 
 12). The servants represent God's prophets, sent to the Jewish people. 
 They were usually persecuted. The parable is all the more pointed 
 from its close connection with the question about John the Baptist, the 
 last servant, sent by Jehovah and maltreated by the Jews. 
 
 Ver. 13. "What shall I do ? Peculiar to Luke. — I will send 
 my beloved eon. Comp. the more graphic description of Mark 
 (12: G). — It may be. The word, which occurs only here in the New 
 Testament, implies an expectation ; comp. the stronger language of the 
 other accounts. Notice the specific difference between the 'son' and 
 the ' servants,' and the intimation that this sending of the Son is the 
 final act of Divine mercy. When He is rejected, no other messenger 
 of grace remains. The clause ' when they see him' (A. V.) is not found 
 in the oldest uncial manuscripts (except A.). 
 
20:14-17.] LUKE XX. 289 
 
 14 ercnce him. But when the husbandmen saw him, they 
 reasoned one with another, saj ing, This is the heir: 
 
 15 let us kill him, that the inheritance may be ours. And 
 they cast him forth out of the vineyard, and killed him. 
 What therefore will the lord of the vineyard do unto 
 
 16 them ? He will come and destroy these husbandmen, 
 and will give the vineyard unto others. And when 
 
 17 they heard it, they said, 1 God forbid. But he looked 
 upon them, and said, What then is this that is written, 
 
 The stone which the builders rejected, 
 
 The same was made the head of the corner? 
 
 1 Gr. Be it not so. 
 
 Ver. 14. This is the heir, etc. Our Lord thus represents most 
 clearly the state of things as it existed that day. The resolve to kill 
 Him was already formed ; and it involved a conviction on their part of 
 His Messiahship. At the same time He asserts even more strongly Ilis 
 own exalted position. — The inheritance may be ours. The lan- 
 guage of folly as well as of ingratitude and cruelty. 
 
 Ver. 15. And they cast him forth. Here our Lord calmly 
 predicts His own death. — What therefore will the Lord of the 
 vineyard do unto them ? A question of warning and of love. 
 
 Ver. 16. He 'will come and destroy. So Mark, not in Mat- 
 thew, this is the answer of those who heard the parable. — Give the 
 vineyard unto others. Whether an unconscious prophecy of the 
 hearers, or an utterance of our Lord Himself, the language must be 
 applied ' to the temporal punishment of the Jewish nation as a nation, 
 and the transference of God's covenant to the Gentiles' (Bible Com- 
 mentary). — And "when they heard it, they said. Who spoke? 
 Some of the crowd, we think, since as yet Luke has not introduced the 
 chief priests in this connection.— God forbid, or, 'Be it not so,' i. e., 
 this casting out and killing and consequent destruction. The marginal 
 rendering shows that there is no reference to Divine interposition in 
 the exclamation. (The phrase occurs only here in the Gospels.) ' In 
 this utterance we have the groan of the Jewish people when the truth 
 that they were indeed to be rejected burst upon them' (Farrar). 
 
 Ver. 17. But he looked upon them. An earnest look is indi- 
 cated ; peculiar to Luke. — "What then is this that is "written, 
 i. e., granting that your deprecation is right, that these things would 
 not be, how then could this Scripture be fulfilled? The passage cited 
 is from Ps. 118: 22. Matthew and Mark cite more iully. — The 
 stone which the builders rejected, etc. The figure of a corner- 
 stone is not an uncommon one in the Bible. The language of the 
 Psalm, suggested by what might readily occur in the building of an 
 important edifice, is applicable to any case where what is despised be- 
 19 
 
290 LUKE XX. [20: 18-20. 
 
 18 Every one that falleth on that stone shall be broken to 
 pieees; but on whomsoever it shall fall, it will seatter 
 him as dust. 
 
 19 And the scribes and the chief priests sought to lay 
 hands on him in that very hour ; and they feared the 
 people : for they perceived that he spake this parable 
 
 20 against them. And they watched him, and sent forth 
 spies, which feigned themselves to be righteous, that 
 they might take hold of his speech, so as to deliver 
 him up to the rule* and to the authority of the gov- 
 
 * Or, ruling power. — Am. Com. 
 
 comes honorable. The original reference is doubtful ; but it is here 
 properly applied to the Messiah, to His rejection by the Jews, and to 
 the subsequent extension of His kingdom, despite this rejection. 
 
 Ver. 18. Every one that falleth, etc. Mark omits this com- 
 ment, which is found in Matthew. Falling on this stone represents 
 the rejection of the Messiah in His lowliness, as the rulers were doing. 
 The result is sad enough, but not an irretrievable calamity such as 
 shall befall those who reject Him in His exaltation : but on whom- 
 soever it shall fall, it will scatter him as dust, or rather, 'as 
 chaff.' Probably an allusion to Dan. 2: 85, where 'the stone cut 
 without hands' pulverizes the great image, and scatters it 'like the 
 chaff of the summer threshing-floor.' Whoever and whatever resists 
 the reigning Christ shall be thus destroyed. 'When the glorified Christ 
 comes again to judgment, the most terrible judgment comes upon His 
 enemies' (Van Oosterzee). 
 
 Ver. 19. And the scribes and the chief priests. This order 
 is found in A. B. C. and other authorities; and is probably correct, be- 
 cause so unusual. — In that very hour. So the R. V. properly ren- 
 ders. The purpose of seizing Him at once is mentioned by Luke only. 
 — And they feared the people ; and hence could not take Him, 
 for they (/. c, the people ; in Matthew and Mark, the chief-priests are 
 spoken of) perceived that he spake this parable against them 
 (i. e., the chief-priests, etc.). 
 
 Vers. 20-26. Second Assault: The Question Respecting Tribute. 
 Parallel passages : Matt. 22: 15-22; Mark 12: 13-17. Luke's account 
 states more fully the crafty method of the chief-priests, but as regards 
 the interview itself presents no new details. 
 
 Ver. 20. And they watched him. Hanging about until the 
 opportunity came. — Sent forth spies, men instructed for the pur- 
 pose. — Feigning themselves to be righteous. They should 
 come to Him, as though their consciences, not the craft of His enemies, 
 had prompted the following question. — That they (the foiled Sanhe- 
 drists) might take hold of his speech. Both the person and the 
 
I 
 
 20 : 21-24.] LUKE XX. 291 
 
 21 ernor. And they asked him, saying, 1 Master, we know 
 that thou sayest and teaehest rightly, and acceptest not 
 the person of any, but of a truth teaehest the way of 
 
 22 God : Is it lawful for us to give tribute unto Caesar, 
 
 23 or not? But he perceived their craftiness, and said 
 
 24 unto them, Shew me a 2 penny.* Whose image and 
 
 1 Or, Teacher. 2 The word in the Greek denotes a coin worth about eight pence half 
 penny. * denarius, — Am. Com. 
 
 thing taken hold of are expressed in the original. — Up to the rule, 
 etc. 'Killing power' {Am. Com.) points more directly to the Roman 
 power in general, which is first spoken of, the specific authority to 
 which they wished to deliver Him, was that of the governor. Luke 
 does not mention the Ilerodians, who were associated with the disciplea 
 of the Pharisees in this assault. These friends of Herod were usually 
 opposed to the Pharisees, and especially on the matter submitted to 
 our Lord. 'We have therefore here, what so often occurs in history, a 
 coalition of two hostile parties, with a view of crushing a third, danger- 
 ous to both. In Galilee we have already seen a similar combination 
 (Mark 3:6; Luke 13: 31, 32). There was a perfectly good reason for 
 it in this case. If the answer of Jesus required to be denounced to the 
 people, this task would fall to the Pharisees, who stood well with the 
 multitude. If, on the contrary, it was necessary to go to Pilate, the Ile- 
 rodians would take this part, so disagreeable to the Pharisees' (Godet). 
 
 Ver. 21. Master, we know, etc. 'The three accounts vary in 
 form, but agree closely in thought. The R. V. presents variations and 
 correspondences, with great exactness. The independence is obvious. 
 — Rightly, straightly, according to God's law. — Acceptest not the 
 person. The phrase is peculiar to Luke, although a Hebraism; comp. 
 Gal. 2 : 6. The language was insincere, but adapted to their purpose. 
 They imply : we have long disputed over this question ; you are correct 
 in your teachings, impartial in your judgments, and in a sense speak 
 for God : to you therefore, we submit this important question of con- 
 science and of law. 
 
 Ver. 22. Is it lawful for us; as Jews, under the Mosaic law 
 (Matthew and Mark omit: 'for us'). — Tribute. Luke uses the Greek 
 word applied to land and poll taxes, while Matthew and Mark use 
 the Latin equivalent. The reference was to the poll-tax, which as 
 implying individual subjection to foreign rule, was especially hateful 
 to the Pharisees, who constituted the national party. 
 
 Ver. 23. Perceived their craftiness. Matthew and Mark: 
 'hypocrisy.' The word 'craftiness' occurs only here in the gospels, 
 but is used by Paul several times. Hypocrisy and cunning are twin 
 sisters. The clause 'why tempt ye me' is not found in Aleph, B. L., 
 but was probably added from the parallel passages. 
 
 Ver. 24. Shew me a penny, i.e., a denarius. The word 'shil- 
 
292 LUKE XX. [20: 25-27. 
 
 25 superscription hath it ? And they said, Caesar's. And 
 he said unto them, Then render unto Caesar the things 
 that are Caesar's, and unto God the things that are 
 
 2G God's. And they were not able to take hold of the 
 saying before the' people : and they marvelled at his 
 answer, and held their peace. 
 
 Chapter 20: 27—21: 4. 
 
 TJie Final Scenes in the Temple, 
 
 27 And there came to him certain of the Sadducees, they 
 which say that there is no resurrection ; and they asked 
 
 ling' more nearly represents the value, but 'denarius' is the name of 
 the Roman coin, current in Palestine at that time, and probably the 
 amount of the poll-tax. — Whose image (the head upon the coin) and 
 superscription (the name of the Emperor which was stamped upon 
 it) bath it ? Here again Luke varies slightly. — Caesar's, i. e., the 
 Roman Emperor's. 
 
 Ver. 25. Then render unto Caesar, etc. The variations in the 
 form of this saying are very slight ; the A. V. is. however, capricious in 
 its treatment of the three passages. The answer distinguishes, without 
 necessarily dividing, duty to God and duty to rulers ; it implies a 
 separation of Church and State. See notes on Matthew and Mark, and 
 especially on Rom. 13: 1-7. The former part of the answer was most 
 applicable to the Pharisees, the latter part to the Herodians. 
 
 Ver. 26. And they -were not able, etc. Luke brings out most 
 fully the sense of failure on the part of His enemies. 
 
 The Final Scenes in the Temple, ver. 27 — chap. 21 : 4. 
 
 After the second assault there seems to have been a brief cessation of the conflict. 
 But the events recorded in this section probably occurred in quick succession. Luke 
 here records the assault of the Sadducees respecting the resurrection (vers. 27-40) ; then 
 omitting the lawyer's question, he tells of our Lord's unanswered question respecting 
 Christ the Son of David (vers. 41-44) ; like Mark he gives but a brief summary of the 
 discourse against the Pharisees ^scribes,' vers. 45-47), with which the public teaching 
 in the Temple closed, though one other incident is mentioned as occurring while He 
 lingered there (the widow'* mites, chap. 21 : 1-4) In some cases this account agrees 
 more closely with that of Matthew, in others with that of Mark, and sometimes all 
 three have their special points of difference. 
 
 Vers. 27*-40. The Question of the Sadducees. Parallel passages : 
 Matt. 22: 23-33; Mark 12: 18-27. 
 
 Ver. 27. Certain of the Sadducees. The Sadducees are men- 
 tioned only here in this Gospel. They were the rationalistic party 
 
20: 28-35.] LUKE XX. 293 
 
 28 him, saying, 1 Master, Moses wrote unto us, that if a 
 man's brother die, having a wife, and he be childless, 
 his brother should take the wife, and raise up seed unto 
 
 29 his brother. There were therefore seven brethren : 
 
 30 and the first took a wife, and died childless ; and the 
 
 31 second; and the third took her; and likewise the seven 
 
 32 also left no children, and died. Afterward the woman 
 
 33 also died. In the resurrection therefore whose wife of 
 them shall she be? for the seven had her to w T ife. 
 
 34 And Jesus said unto them, The sons of this 2 world 
 
 35 many, and are given in marriage ; but they that are 
 accounted worthy to attain to that 2 world, and the re- 
 surrection from the dead, neither marry, nor are given 
 
 1 Or, Teacher. a Or, age. 
 
 among the Jews, either rejecting a large number of the books of the 
 Old Testament, or explaining away their obvious meaning. Their views 
 are indicated here, and in Acts 23 : 8. Their weapon was a sneer; their 
 successors attack Christian truth in the same method and with the same 
 spirit. — Tbey which say, etc. The presence of the article in the 
 Greek shows that this points to the opinion of the entire class ; comp. 
 on the other hand, Matt. 22: 23 (margin of R. V.). The reading here 
 accepted is that of Aleph, B. C. D. L. and other authorities. The evi- 
 dence is strong enough to overcome the suspicion of an alteration to 
 conform with Matthew and Mark. The Sadducees also denied the im- 
 mortality of the soul ; hence the aptness of ver. 38. 
 
 Ver. 28. Moses wrote unto us, or, 'for us.' The precept i3 
 that concerning Levirate marriages (see Deut. 23: 56), the design being 
 to preserve the family of the deceased husband, • that his name be not 
 put out of Israel.' 
 
 Vers. 29-32. The description of the supposed case is substantially 
 the same in all the accounts. 
 
 Ver. 33. In the resurrection, i. e., after the resurrection has 
 taken place. — Whose wife of them shall she be? More exactly, 
 'does she become.' This 'was one of the materialistic objections to 
 the Resurrection, which as an insipid "difficulty" had often been dis- 
 cussed in the Jewish schools. It was excessively common-place, and 
 even if Jesus had given the answer which contented the most eminent 
 Rabbis of the Pharisaic schools — that the woman would be the wife of 
 the first husband — it is hard to see what triumph these shallow Epicu- 
 reans (as the Talmud calls them) would have gained by their question' 
 (Farrar). 
 
 Vers. 34, 35. Peculiar to Luke, who, however, omits the solemn 
 opening rebuke: 'Ye do err,' etc. (Matthew, Mark). — The sons of 
 
294 LUKE XX. [20 : 36, 37. 
 
 36 in marriage : for neither can they die any more : for 
 they are equal unto the angels ; and are sons of God, 
 
 37 being sons of the resurrection. But that the dead are 
 raised, even Moses shewed, in the place concerning the 
 Bush, when he calleth the Lord the God of Abraham, 
 
 this ■world ; here used in the physical sense, i. e., those actually 
 living in the present order of things. — Marry, and are given in 
 marriage. There is no reference to the moral character of the per- 
 sons thus described ; 'this world ' simply meaning the period preceding 
 the resurrection at the return of the Messiah. The verse cannot be 
 used to prove the superior holiness of celibacy. — Accounted wor- 
 thy, i. e., at the coming of the Lord. Here the moral character is 
 spoken of.— To attain to that world, the state of life after the 
 coming of the Messiah, which is introduced by the resurrection 
 from the dead. This means the first resurrection of the righteous 
 (chap. 14: 14), and the statement probably includes those believers 
 who are living at the Second Advent. 
 
 Ver. 3G. For neither can they die any more. The correct 
 reading ('for'), supported by Aleph, B, L, 33, introduces the reason 
 they do not marry: there is no more death, hence no more birth. 
 If then all the dead are raised and die no more, the same is true of 
 unbelievers. But in the case of those directly spoken of, their altered 
 nature is introduced as a reason why they cannot 'die any more:' for 
 they are equal unto the angels. They are distinguished from 
 the angels, but like them are immortal. — And are sons of God. 
 A second proof that their nature is such that they cannot die: they 
 are not simply sons of God in the moral sense, but are essentially 
 •partakers of the divine nature,' and hence free from death. — Being 
 sons of the resurrection. Into this state they pass, this change 
 of nature takes place, at the resurrection. And the same change will 
 occur in believers living at that day (1 Cor. 15: 51-54). Comp. Rom. 
 8: 18-23. 
 
 Ver. 37. Even Moses, whom you have quoted (ver. 28) to estab- 
 lish the opposite view. The Sadducees are said to have acknowledged 
 the authority of the Pentateuch, but not of the prophetical books. — 
 Shewed. The making known something before concealed, but by 
 implication, rather than direct statement (Godet). — In the place 
 concerning the Bush; lit., 'at the Bush,' which can scarcely 
 mean, when Moses was at the burning bush. The paraphrase of the 
 R. V. gives the sense (as in Mark also) : in the section which tells of 
 the burning bush. The capital letter also serves to indicate this view. 
 In Matthew and Mark the words of Ex. 3: 6 are directly cited, as 
 spoken by God; here the statement is referred to as the language of 
 Moses in a passage written by him, thus presenting the correlated fact 
 of the human authorship.— The God of Abraham, etc. ' God as the 
 
20: 38-42.] LUKE XX. 295 
 
 38 and the God of Isaac, and the God of Jaeob. Now 
 he is not the God of the dead, but of the living : for 
 
 39 all live unto him. And certain of the scribes answer- 
 
 40 ing said, l Master, thou hast well said. For they durst 
 not any more ask him any question. 
 
 41 And he said unto them, How say they that the 
 
 42 Christ is David's son ? For David himself saith in 
 the book of Psalms, 
 
 The Lord said unto my Lord, 
 Sit thou on my right hand, 
 
 1 Or. Teacher. 
 
 Personal One contracts a covenant with men, and calls Himself after 
 them. They must therefore be eternal, because they are the children 
 of the covenant of the Everlasting God' (Van Oosterzee). 
 
 Ver. 38. Now, or, 'but,' which is better supported than 'for* 
 (A. V.), presenting the logical conclusion. — Not the God of the 
 dead, but of the living. The article does not occur in the Greek 
 before 'dead' and 'living.' This Jehovah, thus named ('the God of 
 Abraham,' etc.) is not the God of dead, but of living persons. — For 
 all live unto him. Peculiar to Luke. The emphasis rests upon 
 ♦all,' which may be taken in its widest sense: all creatures, whether 
 living or dead, angels or men, live in the sight of God. This extends 
 the argument further than the parallels in Matthew and Mark, where 
 the covenant relation alone is brought into view. 
 
 Vers. 39, 40. In this form Luke presents the victory of our Lord, 
 which was connected with the last question put to Him by a lawyer. 
 — Thou hast well said. There was no hypocrisy in this exclama- 
 tion, but comp. especially on Matt. 22: 35. — For they durst not, 
 etc. But their hostility remained, and was doubtless increased by the 
 result of the counter question of our Lord. The accounts present here 
 decisive marks of independence. The question of the scribe (Matt. 
 22: 34-40; Mark 12: 28-34), 'is omitted by St. Luke, because he has 
 given similar ones before' (Farrar). 
 
 Vers. 41-44. Our Lord's Closing Question. — Parallel passages: 
 Matt. 22: 41-46; Mark 12: 35-37. 
 
 Ver. 41. And he said unto them, /. «., the 'Scribes' (ver. 39); 
 according to Matthew: 'the Pharisees;' according to Mark, it was said 
 of the Scribes. — How say they; quite general, but the parallel ac- 
 counts show that the teaching of the Scribes and Pharisees is referred 
 to. — The Christ ; the Messiah promised in the Old Testament. 
 
 Ver. 42. For David himself. 'For' ig peculiar to Luke. The 
 Davidic authorship of Ps. 110 is assumed. — In the book of Psalms. 
 As in ver. 37, the human record is spoken of; Matthew has: 'in the 
 Spirit;' Mark: 'in the Holy Spirit.' Godet says: 'The new Messianic 
 
29G LUKE XX. [20: 43-46. 
 
 43 Till I make thine enemies the footstool of thy feet. 
 
 44 David therefore calleth him Lord, and how is he his 
 son? 
 
 45 And in the hearing of all the people he said unto 
 
 46 his disciples, Beware of the scribes, which desire to 
 walk in long robes, and love salutations in the market- 
 places, and chief seats in the synagogues, and chief 
 
 explanations of Ps. 110 are the masterpiece of rationalistic arbitrariness.' 
 If our Lord did not believe in the inspiration of these records, we have 
 no knowledge of what He did believe. — The Lord (». e., Jehovah) said 
 unto my Lord ; here the Hebrew is Adonai, the possessive pronoun 
 being represented by the letter Yod (the 'jot' of Matt. 5: IE). Evi- 
 dently those present admitted that the verse referred to the Messiah ; 
 our Lord's interpretation being: David speaks of the Messiah (to whom 
 Jehovah speaks) as his Lord. — Sit thou on my right hand. A 
 Messianic utterance; comp. our Lord's words before the Sanhedrin 
 (chap. 22: 69). 
 
 Ver. 43. The footstool of thy feet. A Hebrew expression, 
 which the R. V. rightly restores, here and in Mark 12 : 36. The con- 
 venience of showing the variation in Matthew ('underneath thy feet') 
 and in some copies of Mark, is of itself a good reason for giving this 
 form. Comp. Paul's allusion to this in 1 Cor. 15: 25. 
 
 Ver. 44. How is he his son ? 'Then' is poorly supported, both 
 here and in Mark. They could not answer Him, nor does our Lord at 
 this point reveal the truth. Godet thinks the question was asked to 
 publicly demonstrate, in advance of the accusation of blasphemy which 
 would be made against Him, that the Old Testament taught the Divinity 
 of the Messiah. He adds: 'If it is true that Jesus applied to Himself 
 the title of David's Lord, with which this king addressed the Messiah 
 in Ps. 110, the consciousness of His Divinity is implied in this title as 
 certainly as in any declaration whatever of the fourth Gospel.' More- 
 over this question ' affords the convincing proof that for true Christianity 
 everything depends on a correct judgment of His glorious Person' 
 (Van Oosterzee). To ignore this is to be ignorant of the central fact of 
 God's revelation. 
 
 Vers. 45-47. Denunciation of the Scribes. Parallel passage: 
 Mark 12: 38-40, with which Luke's account closely agrees. In Mat- 
 thew 23, a full account of the discourse is given. 
 
 Ver. 45. In the hearing of all the people. Peculiar to Luke. 
 Matthew: 'Then spake Jesus to the multitude and to His disciples.' 
 
 Ver. 46. Beware of the scribes ; spoken of as a class, their char- 
 acteristics being added. — Which, desire to walk in long robes. 
 The 'desiring' (lit., 'willing') is the main point, the 'long robes' were 
 signs of office and dignity. Harmless in themselves they become in the 
 case of those desiring to display them, the signs of unworthy official 
 

 20: 47—21:1-3.] LUKE XXI. 297 
 
 47 places at feasts; which devour widows' houses, and for 
 a pretence make long prayers : these shall receive 
 greater condemnation. 
 
 21: l And he looked up, *and saw the rich men that 
 
 2 were casting their gifts into the treasury. And he 
 saw a certain poor widow casting in thither two mites. 
 
 3 And he said, Of a truth I say unto you, This poor 
 
 1 Or, and saw them that . . . treasury, and they were rich. 
 
 priae. The characteristics remain, though the cut of the rohes may 
 have been altered. The love of salutations in public, indicated the 
 same pride. Not courtesy, but cherished ceremony fostering vanity, is 
 forbidden. — Chief seats . . . chief places. The R. V. has re- 
 stored the correspondence which exists in the original, and made the 
 passage more intelligible. Comp. chap. 11: 43. 
 
 Ver. 47. "Which devour widows' houses. Matt. 23 : 14 (which 
 answers to this verse) is not well sustained. ' The avarice thus described 
 may have attained its end either (1) by using the advantages which 
 they possessed, as the priests and notaries of the time, to press unjust 
 claims against wealthy widows, or to become their heirs, or (2) by lead- 
 ing devout women, under the show of piety, to bestow on them their 
 estates or houses. To minister to the maintenance of a scribe was, they 
 taught, the best use of wealth' (Plumptre). — And for a pretense, 
 etc. 'Shew' (A. V.) is an unnecessary variation. The construction in 
 Matthew and Mark is different. The pretenae of piety on the part of 
 those thus robbing the defenceless involves greater condemnation. 
 'Damnation' (A. V.) is misleading. 
 
 Chap. 21: 1-4. The Widow's Mites. — Parallel passage: Mark 12: 
 41-44. The separation of this paragraph from chap. 20 is unfortunate. 
 
 Ver. 1. And he looked up (ver. 1). From where He had taken 
 His seat, 'over against the treasury' (Mark). The distance could not 
 have been very great. — The rich men, etc. The marginal rendering 
 has little to recommend it. — Into the treasury. In the court of 
 the women, in which were placed thirteen chests, with trumpet-shaped 
 mouths, into which the gifts were cast. The place where they stood 
 was called 'the treasury.' 
 
 Ver. 2. A certain -poor widow. In Mark 'one' occurs, in 
 contrast with ' many that were rich.' It is possible that the poverty 
 in this case was due to the rapacity of the scribes. — Casting in two 
 mites. Luke's report is vivid. The smallest copper coin among the 
 Jews was called Upton ('mite'), i. e., fish-scale, the same name being 
 used by the Greeks. Mark explains its relative value. It was worth 
 about two mills, American money. She had 'two,' and she gave both. 
 
 Ver. 3. Of a truth. The ground for this saying is given in 
 ver. 4. 
 
298 LUKE XXI. [21 : 4, 6. 
 
 4 widow cast in more than they all : for all these did of 
 their superfluity cast in unto the gifts : but she of her 
 want did cast in all the living that she had. 
 
 Chapter 21 : 5-38. 
 
 The Prophecy of the Destruction of the Temple, and the 
 Subsequent Discourse, 
 
 5 And as some spake of the temple, how it was adorned 
 
 Ver. 4. For all these did of their superfluity, etc. The 
 principle here laid clown is a simple one, and of universal validity. 
 The value of gifts is their cost to the giver; the measure of that cost is 
 the self-denial involved, and not the amount of the gift itself. — All 
 the living that she had. It is needless to inquire how our Lord 
 knew this. While the reference is to her possessions, the word serves 
 to hint at her entire self-consecration. ' This incident, witnessed by 
 Jesus at such a time, resembles a flower which He comes upon all at 
 once in the desert of official devotion, the sight and perfume of which 
 make Him leap with joy' (Godet). 
 
 The Prophecy of the Destruction of the Temple, and the Subsequent Dis- 
 course, vers. 6-38. 
 
 Parallel passages : Matt. 24 ; Mark 13. The discourse of our Lord about the last 
 times, is here connected most closely with the prediction of the destruction of the 
 temple (vers. 5, G). There is no allusion to the mount of Olives, where, as Matthew 
 and Mark distinctly assert, the question of ver. 7 was put ; but the wording of that 
 verse clearly admits of a change of scene. (The latter Evangelist names the four dis- 
 ciples to whom the discourse was spoken.) Luke's report is not so full, yet it contains 
 a number of peculiarities. As regards the application of this discourse, there has been 
 much discussion. It was occasioned, we are told in all three accounts, by a prediction 
 of the entire destruction of the temple, which led the disciples to ask, 'When shall 
 these things be ?' It therefore certainly has a primary reference to the destruction of 
 Jerusalem. Yet many of the predictions point to another event still future. Indeed, 
 this is to be expected. The disciples had also asked : ' What 6hall be the sign of thy 
 coming, and of the end of the world?' (Matt. 24: 3). They doubtless thought the 
 destruction of Jerusalem and the second coming of our Lord would occur at the same 
 time. But, instead of correcting the mistake, our Lord in His answer makes one pro- 
 phecy respecting the two events. For although separated in time, they are analogous. 
 Hence even those parts which most plainly refer to the destruction of Jerusalem may 
 have another fulfilment hereafter. We must be very cautious, however, in asserting 
 this too positively of any one passage. The destruction of Jerusalem is made the tjpo 
 of ' the end of the world ;' but, for that very reason, we should bewaie of too definite 
 interpretations pointing to the last time. The account of Luke, while admitting of the 
 Other reference, applies most fully to the overthrow of Judaism. This Evangelist has 
 already given an account of a discourse referring to the coming of Christ, which con- 
 
21: 6, 7.] LUKE XXI. 299 
 
 6 with goodly stones and offerings, ho said, As for tli 
 things which ye behold, the days will come, in which 
 there shall not be left here one stone upon another, that 
 
 7 shall not be thrown down. And they asked him, say- 
 ing, l Master, when therefore shall these things be ? and 
 what shall be the sign when these things are about to 
 
 iOr, Teache 
 
 tains much that is found in the account given by Matthew and Mark of thia one ; see 
 chap. 17:2 
 
 Vers. 5, G (rive the prophecy which occasioned the discourse ; ver. 7 tells of the ques- 
 tion of the di.sriplts. In vers, s, 9 there it) a warning against being deceived as to 
 th" fulfilment ; vers 10-19 predict the persecutions which must precede. The destruc- 
 tion of Jerusalem is plainly foretold in vers. 20-24, while vers. 25-28 refer directly to 
 the second coming. In vers. 29-33 the parable of the fig tree is introduced, as a preface 
 to the closing warning in vers. 34-86. (These divisions follow in the main the jtara- 
 graphs of the R. V.) In vers. 37, 38, Luke adds another of the summaries character- 
 istic of his tiospel. 
 
 Vers. 5, 6. The Prophecy of the Destruction of the Temple. — 
 Borne spake. Our Lord's attention was called to the building by 
 one of His disciples (so Mark). — Goodly stones — The immense size 
 of them was especially worthy of remark. The structures were not yet 
 finished at that time. — Offeiings. The word occurs only here in the 
 New Testament. It means 'consecrated gifts.' These had been made 
 for the most part by heathen : such as holy vessels by the Emperor 
 Augustus, and others by Ptolemy Philadelphia, king of Egypt, and 
 especially the magnificent golden vine presented by Herod the Greut, 
 and described by Josephus. The disciples, as it were, became the 
 intercessors for the doomed sanctuary, and pointed to these things, 
 which fulfilled Old Testament prophecy (Ps. 72; Is. CO) in regard to 
 gifts from heathen princes, as a ground for hope that the temple would 
 continue. 
 
 Ver. 6. The days (lit., 'days'). — There shall not be left here 
 (so Aleph, B, L, and other good authorities) one stone upon 
 another. Comp. chap. 19: -44. How improbable the fulfilment must 
 have seemed ! Yet this literally happened (so Josephus), and that in 
 spite of the desire of Titus to spare the temple. Farrar cites the 
 remarkable passage in 2 Esdras 10: 54: 'in the place where the Highest 
 beginneth to show His city, there can no man's building be able to 
 stand.' Comp. on Matt. 24: 2. 
 
 Ver. 7. The Question.— Comp. Matt. 24 : 3 ; Mark 13: 4.— And 
 they asked him, f. e., those spoken of in ver. 5. — When there- 
 fore shall these things be. Matthew joins with this a question 
 about the end of the world, which the disciples evidently joined in 
 time with this destruction. They seemed to think: Only the destruc- 
 tion of the world can result in the destruction of this magnificent 
 
300 LUKE XXI. [21: 8-10. 
 
 8 pass? And he said, Take heed that ye be not Jed 
 astray : for many shall come in my name, saying, I am 
 lie ; and, The time is at hand : go ye not after them. 
 
 9 And when ye shall hear of wars and tumults, be not 
 terrified : for these things must needs come to pass 
 first ; but the end is not immediately. 
 
 10 Then said he unto them, Nation shall rise against 
 
 temple, God's own temple. ' It was evening, at the moment perhaps 
 when the setting sun was casting his last rays on the sacred edifice 
 and the holy city. According to Mark (13 : 3), Jesus was seated with 
 Peter, James, John, and Andrew, on the Mount of Olives, over against 
 that wonderful scene.' (Godet.) 
 
 Vers. 8, 9. The Opening Warning. — Comp. Matt. 24 : 4-6 ; Mark 
 13 : 5-7. The variations from the other accounts are slight. — Take 
 heed that ye be not led astray. 'Deceived' (A. V.) is less ex- 
 act. In view of the many misguided attempts to fix the chronology of 
 prophecy, this warning always seems appropriate. Many look upon 
 every extraordinary event in nature or in the affairs of nations as a 
 token of the closing of the world's drama. — For many shall come, 
 etc. Many Jewish enthusiasts appeared hefore the destruction of 
 Jerusalem, hut none of them seem to have claimed the authority of the 
 Christian Messiah. The warning prohably refers to the danger to 
 which Christians would he exposed, in their expectation of the early 
 return of Christ, of supposing some other person to be the Lord. — I am 
 he ; a better rendering than that of the A. V. — The time, i. e., of the 
 coming of the kingdom, is at hand. Part of what the deceivers 
 would say. Peculiar to Luke. 
 
 Ver. 9. Hear of wars. — Before the campaign which ended in the 
 destruction of Jerusalem, there were numerous threats of war, and the 
 believers in Judsea were in danger of being troubled by this. — 
 Tumults. Peculiar to Luke. There was a time of unusual commo- 
 tion among the .lews in all countries, even at Piome itself, before the 
 war which overthrew their holy city. — Be not terrified. They 
 should be watchful, but not fearful. There would be nothing of judg- 
 ment for them in the visitation upon Jerusalem. The same is true if 
 the prophecy is applied to the future. — For these things must 
 first, etc. According to God's plan, here revealed, these events would 
 precede the great catastrophe ; hence they need not be terrified. — 
 But the end is not immediately. Such wars and commotions 
 would continue for some time. This guards them against supposing 
 that every war was the sign of the coming of the Lord (at the destruc- 
 tion of Jerusalem). Whatever future reference the prophecy has, it 
 has to the same extent & present caution. 
 
 Vers. 10-19. Predictions of Persecutions. Comp. Matt. 24; 7- 
 14 ; Mark 13 ; 8-13. Luke's account shows independence. 
 
21: 11, 12.] LUKE XXI. 301 
 
 li nation, and kingdom against kingdom: and there 
 shall be great earthquakes, and in divers places famine 
 and pestilences ; and there shall be terrors and great 
 
 12 signs from heaven. But before all these things, they 
 shall lay their hands on you, and shall persecute you, 
 delivering you up to the synagogues and prisons, 
 1 bringing you before kings and governors for my 
 
 1 Gr. you being trough 
 
 Ver. 10. Then said he. This clause is peculiar to Luke. It in- 
 dicates either a break in the discourse, or more probably the introduc- 
 tion of more particular details. — Nation shall rise, etc. ' Bear in 
 mind the massacres at Csesarea, between Syrians and Jews, in which 
 twenty thousand of the latter fell, while in Syria almost every city 
 was divided into two armies, which stood opposed to one another as 
 deadly enemies ; the quick succession of the five emperors in Rome 
 within a few years, Nero, Galba, Otho, Vitellius, Vespasian, an ^ the 
 tumults connected therewith in wider and narrower circles.' (Van 
 Oosterzee.) Even if there is a wider reference, the primary applica- 
 tion to such events is undeniable. 
 
 Ver. 11. And great earthquakes. Historians record five 
 earthquakes in thirteen years, about the middle of the first century. — 
 In divers places. To be joined with what follows, as the R. V. in- 
 dicates. — And pestilences. To be omitted in Matt. 24: 7. Five 
 years before the Jewish war thirty thousand persons died at Rome in 
 one season of pestilence. — Terror and great signs from heaven. 
 The whole clause seems to refer to one kind of events, ' meteors, 
 auroras, eclipses, etc., phenomena to which the vulgar readily attach a 
 prophetic significance' (Godet), and which, as both Josephus and 
 Tacitus tell us, were noticed in Judaea in the period before the destruc- 
 tion of Jerusalem. 
 
 Ver. 12. But before all these things. Matthew says 'then,' 
 and Mark also seems to imply that the persecutions would follow the 
 signs, etc. (vers. 11, 12). But the discrepancy is only apparent. The 
 passage in Matthew (ver. 6) tells of what shall take place before the 
 end comes, then in vers. 7, 8 (corresponding to vers. 10, 11, here) of 
 certain things which are 'the beginning of sorrows' (ver. 9), actually 
 a part of the final throes, introducing these as a proof ('for,' ver. 7) 
 that ' the end is not yet :' afterwards in ver. 9 (corresponding to ver. 12 
 here) the point of time spoken of v in ver. 6, is resumed, and ' then ' 
 (i. e., while ' the end is not yet') introduces the prediction of persecu- 
 tion. — Lay their hands on you. This is to be understood literally, 
 and was soon fulfilled ; see Acts everywhere. — To the synagogues. 
 These were the places of ecclesiastical punishment among the Jews; 
 bo that this refers especially to Jewish persecution, which first befell 
 the disciples, even in foreign countries ; see Acts 13 : 50. — Prisons. 
 
8C2 LUKE XXI. [21: 13-16. 
 
 13 name's sake. It shall turn unto you for a testimony. 
 
 14 Settle it therefore in your hearts, not to meditate be- 
 
 15 forehand how to answer : for I will give you a mouth 
 and wisdom, whieh all your adversaries shall not be 
 
 16 able to withstand or gainsay. But ye shall be delivered 
 up even by parents, and brethren, and kinsfolk, and 
 friends ; and some of you l shall they cause to be put 
 
 1 Or, sTuill they put to death. 
 
 This was fulfilled both by Jews and Gentiles : see Acts 5: 18 and 16: 
 24. — Kings. Compare in the Book of the Acts the conduct of Herod, 
 of Faul before Agrippa, before Caesar (2 Tim. 4: 16). — Governors: 
 compare Paul before Felix and Festus. — For my name's sake. It 
 is not pei'secution, but persecution for Christ's sake, that is predicted; 
 a distinction with a difference which fanatics fail to perceive. Compare 
 the similar prediction made to the Apostles just before they were sent 
 out (Matt: 10: 17, 18). 
 
 Ver. 13. It shall turn unto you for a testimony, i. e., of your 
 faithfulness, giving you an opportunity to testify for the Lord, and 
 ' against them ' (Mark. 13: 9j. 
 
 Ver. 14. Settle it therefore. Compare Mark 13: 11; Matt. 10: 
 19. These four disciples had received a similar command some time 
 before ; it is now confirmed. — In your hearts ; so as to ' be not anx- 
 ious' (Matthew, Mark). — Beforehand how to answer. The 
 'answer' is the defence made on trial. They were not to be concerned 
 as to 'how or what' they should speak (Matthew). No studied elo- 
 quence would be needed in their defence ; the reason follows. 
 
 Ver. 15. Peculiar to Luke, but comp. Matt. 10: 19, 20.— For I 
 "will give you. The promise is from our Lord Himself; but notice 
 that in the parallel passage in Mark 13: 11 the power is attributed to 
 'the Holy Ghost,' and in Matt. 10: 20 to 'the Spirit of your Father.' — 
 A mouth and wisdom. The former refers to the words they were 
 to utter ; the latter, to the gift of delivering these words appropriately. 
 According to others, 'mouth' refers to the form, 'wisdom' to the 
 thought. In any case both thought and word would be needed. The 
 inspired thought could only be expressed in words, and must affect the 
 words. — Not be able to withstand or gainsay; 'withstand' 
 corresponds to 'wisdom;' 'gainsay' to 'mouth.' Comp. Acts 6: 10, as 
 a specimen of fulfilment. There is, however, no reference to Stephen 
 here, as those who deny any prophecy would affirm. The prophecy 
 was literally fulfilled, and the condemning to death was often a con- 
 fession that the words of the martyrs could not be answered. 
 
 Ver. 16. Delivered up even by parents. A prediction of 
 domestic persecution had been made before (Matt. 10: 21), while in the 
 parallel passage (Matt. 24: 10) it is joined with a prophecy of apostasy 
 among Christians. Certainly none would persecute more bitterly than 
 
12: 17-21.] LUKE XXI. 303 
 
 17 to death. And ye shall be hated of all men for my 
 
 18 namesake. And not a hair of your head shall per- 
 
 19 ish. to your patience ye shall win your l souls. 
 
 20 But when ye see Jerusalem compassed with armies, 
 
 21 then know that her desolation is at hand. Then let 
 
 1 Or, lives. 
 
 these. Of such apostasy there are indications in the Epistles, and the 
 persecutions would naturally follow. Taul had to maintain a long con- 
 flict against false brethren, Judaizing teachers. — Some of you. 
 James, who was present, was soon put to death (Acts 12: 2). The 
 marginal rendering is more exact. 
 
 Vor. 17. And ye shall be hated, etc. Comp. Acts 24: 5; 28: 
 22, and the many allusions in the Epistles, as well as the notices of 
 Christians in early heathen writers. Probably the last times will be 
 marked by a fresh and fierce manifestation of this hate. 
 
 Ver. 18. And not a hair of your head shall perish. Some 
 would add : ' as long as you are needed for the service of Christ ;' others 
 refer it to the safety of the mass of Christians at the time of the destruc- 
 tion of Jerusalem. But the fact that ver. 16 points to the death of some 
 makes a reference to the spiritual life more probable. The seeming 
 difficulty led to an early omission of the verse. It is better to under- 
 stand it as ' not literally, but really true ; not corpo-really, but in that 
 real and only life which the disciple of Christ possesses' (Alford). 
 This view is confirmed by the correct interpretation of the next verse. 
 , Ver. 19. In your patience, or, ' stedfastness,' ye shall win 
 your souls, or, ' lives.' In the endurance of these predicted afflic- 
 tions they should gain, or come into the possession of, their true life. 
 If ver. 18 refers to physical safety this promise also does. ' In ' means : 
 in this God appointed way, not strictly, by means of it. The whole 
 verse is not a command, but a promise, according to the reading of A, 
 B, 33, the best versions, so Origen expressly. The reading followed 
 in the A. V. is misleading. The word 'souls' (or, 'lives') opposes 
 that view of ver. 18, which refers it to the preservation of every hair 
 in the resurrection. 
 
 Vers. 20-24. The Direct Prediction of the Destruction of Jeru- 
 salem.— Comp. Matt. 24 : 15-22 ; Mark 13 : 14-20. There is no parallel 
 in Luke's report to Matt. 24: 23-28; Mark 13: 21-23. 
 
 Ver. 20. Jerusalem compassed with armies. The plainest 
 and most graphic form of the prediction. Luke, writing for Gentile 
 readers, does not refer to Daniel's prophey, but speaks of its fulfilment. 
 We prefer this view to that which finds a different sign here; comp. 
 Mark 13: 14, 15. There was abundant time, after the first approach 
 of the Pioman armies, for the Christians to flee: her desolation did 
 not then begin, but was at hand. 
 
 Ver. 21. In Judaea. The Christians living there. — Flee to the 
 
304 LUKE XXI. [21: 22-24. 
 
 them that arc in Judaea flee unto the mountains ; and 
 let them that are in the midst of her depart out ; and 
 let not them that are in the country enl^ therein. 
 
 22 For these are days of vengeance, that all things which 
 
 23 arc written may be fulfilled. Woe unto them that are 
 with child and to them that give suck in those days ! 
 for there shall be great distress upon the Mand, and 
 
 24 wrath unto this people. And they shall fall by the 
 edge of the sword, and shall be led captive into all the 
 nations : and Jerusalem shall be trodden down of the 
 Gentiles, until the times of the Gentiles be fulfilled. 
 
 1 Or, earth. 
 
 mountains. They understood this literally, and fled to Pella, over 
 the mountains in Peraea, where they remained in safety. — In the 
 midst of her, i.e., Jerusalem, not Judaea, as appears from the last 
 clause of the verse. — In the country. In the rural districts about 
 Jerusalem, not in other countries; as the A. V. implies. — Therein; 
 i. e., into the city. The command is more detailed in the accounts of 
 Matthew and Mark. The one thought is : Jerusalem is doomed, the 
 sign of its destruction is plain ; flee from the impending danger. This 
 was literally obeyed, and no Christians perished when Judaism was 
 overthrown. Its temple perished, its worship ceased, its people were 
 scattered ; but its real King still reigned over a real Israel. 
 
 Ver. 22. Days of vengeance. Of God's vengeance, not of man's.* 
 Comp. chap. 18: 8. Even Titus seems to have been conscious that he 
 was a minister of Divine retribution. — All things which are writ- 
 ten may be fulfilled. Our Lord then asserts that this retribution 
 had been already prophesied in the Old Testament. 'All things' points 
 to more than one prediction. That of Daniel, quoted by Matthew and 
 Mark, is certainly included, but others also, beginning with Deut. 28: 
 15, etc., and running through the whole prophetic period. 
 
 Ver. 23. "Woe unto them that are with child, etc. The 
 terrors of such a time are naturally greatest for these classes, named 
 in all three accounts. — Upon the land, or, 'earth.' This maybe 
 general, but as the direct reference is to the war under Titus, it more 
 probably means : the land of Judaea. If the wider sense be adopted, 
 the particular distress (Divine retribution) is brought out in the clause: 
 wrath unto this people. 
 
 Ver. 24. They shall fall, etc. Peculiar to Luke. ' The reference 
 is, of course, to 'this people.' 'According to Josephus, the number 
 of the slain amounted to 1,100,000 ; 97,000 were carried away as slaves, 
 mostly to Egypt and the provinces.' — And Jerusalem shall be 
 trodden down of the Gentiles, or, ' nations.' Here the discourse 
 
21: 25.] LUKE XXI. 305 
 
 25 And there shall be signs in sun and moon and stars; 
 and upon the earth distress of nations, in perplexity 
 
 begins to have a wider reference than the destruction of Jerusalem. 
 That city is personified, and represented as desecrated, and kept in 
 contemptuous bondage and desolation. This is its present condition. 
 We, therefore, understand 'Gentiles,' as meaning not only Romans, 
 but Mohammedans, and even Crusaders. — Until the times of the 
 Gentiles be fulfi led. Comp. Rom. 11: 11-32. Each Gentile na- 
 tion, like the Jews, has its 'time' (opportunity). When this dispensa- 
 tion of the Gentiles ends, Jerusalem will be no longer trodden down. 
 Opinions differ, however, as to whether this dispensation of the Gen- 
 tiles implies their conversion to Christ or their rejection of Him. All 
 analogy points to the former, and the subsequent prophecies confirm 
 this view. Among all nations converts will be made, but the terrible 
 events which will precede the end of the world indicate plainly a great 
 rejection. 
 
 Vers. 25-28. The Signs of the Coming of the End. — Comp. Matt. 
 24: 29-31 ; Mark 13: 24-27. In both these passages the R. V. makes 
 a separate paragraph. Here the connection with ver. 24 is close, and 
 yet in none of the accounts is the change of subject more unmistakable. 
 From this point the prominent (in most cases the exclusive) reference 
 is to the Second Coming of Christ, which will not take place ' until the 
 times of the Gentiles be fulfilled.' 
 
 Ver. 25. And there shall be signs, etc. These signs evidently 
 refer not to the destruction of Jerusalem, but to the end of ' the times 
 of the Gentiles.' The language is peculiar to Luke, but the thoughts 
 are the same as in Matthew and Mark. The R. V. properly repro- 
 duces the graphic form of the Greek in sun and moon and star,s. 
 Up to the time of fulfilment it will doubtless be an open question 
 whether this prophecy points to certain cosmic changes, or is to be 
 understood figuratively, of ' the eclipse of nations and the downiall of 
 potentates' (Farrar). The former is not at all impossible. — And 
 upon the earth distress of nations, etc. The remainder of the 
 verse is peculiar to Luke. — For the roaring of the sea and the 
 billows. The R. V. accepts a reading (Aleph, A, B, C, L, Vulgate, 
 etc.) which requires a change of punctuation and construction ; but a 
 more exact rendering would be : 'at the roar of the sea and the surge.' 
 How far this prophecy will be literally fulfilled cannot be determined. 
 If the whole passage be taken figuratively, then a remarkable com- 
 motion in the sea of nations is predicted, but it may refer to physi- 
 cal perturbations ushering in the new earth. The perturbations, 
 whether physical or not, will be portentous, producing general anxiety 
 and despair in view of the further terrors these events presage. 
 'Alarming symptoms will all at once proclaim one of those universal 
 revolutions through which our earth has more than once passed' 
 (Godot). 
 20 
 
806 LUKE XXI. [21 : 26-29. 
 
 26 for the roaring of the sea and the billows ; men faint- 
 ing for fear, and for expectation of the things which 
 are coming on 2 the world : for the powers of the hea- 
 
 27 vens shall be shaken. And then shall they see the 
 Son of man coming in a cloud with power and great 
 
 28 glory. But when these things begin to come to pass, 
 look up, and lift up your heads ; because your re- 
 demption draweth nigh. 
 
 29 And he spake to them a parable : Behold the fig 
 
 1 Or, expiring. 2 Gr. the inhabited earth. 
 
 Ver. 26. Men fainting for fear, etc. The marginal rendering 
 is more literal. The entire clause points to visible terrifying occur- 
 rences. — The world. The R. V. always explains the Greek word 
 here used, by the above marginal note. — The powers of the 
 heavens shall be shaken. So Matthew and Mark. 
 
 Ver. 27. And then shall they see the Son of man com- 
 ing. Comp. 1 Thess. 4: 16; Rev. 14: 14, and similar passages. — In 
 a cloud. This form is peculiar to Luke. — With power and great 
 glory ; so Matthew ; Mark : ■ with great power and glory.' This 
 personal coming is everywhere announced, but its time is unknown 
 (Mark 13: 32), and the prophecies regarding its attending circum- 
 stances can only be figures of the greater realities. 
 
 Ver. 28. But when these things, i. e., those spoken of in vers. 
 25, 26, since the coming of the Son of man (ver. 27) would be in. 
 stantaneous. — Begin to come to pass. This suggests their con- 
 tinuance, but the close of the verse indicates a brief period. — Look 
 up. The word means to raise one's self from a stooping posture, and 
 is here applied to those previously bowed under tribulations. The 
 idea of joyful hope is of course implied, as in the other phrase: lift 
 up your heads, which, however, suggests more strongly the idea of 
 expectation. — Because your redemption (completed at and by 
 Christ's appearing) draweth nigh. The same events which terrified 
 the world (vers. 25, 26) are to awaken these feelings in Christians. 
 This is to be our comfort also during the intervening period, if we are 
 cast down by the prospect, or fact, of a general rejection of Christ. 
 
 Vers. 29-33. The Parable of the Fig Tree. Comp. Matt 24: 
 82-35; Mark 13: 28-32. The three accounts agree closely, but Mat- 
 thew and Mark add some thoughts not found in Luke's report. The 
 iuterpretation of this paragraph is very difficult. If it can be referred 
 exclusively to the Second Advent, all becomes simple ; but ver. 32 is 
 most naturally applied to the destruction of Jerusalem. It seems 
 likely that, having uttered predictions respecting each event, our Lord 
 now speaks of what is common to both ; the one being a type of the 
 other: but see on ver. 32. 
 
21 : 30-34.] LUKE XXI. 307 
 
 30 tree, and all the trees : when they now shoot forth, ye 
 see it and know of your own selves that the summer 
 
 31 is now nigh. Even so ye also, when ye see these 
 things coming to pass, know ye that the kingdom of 
 
 32 God is nigh. Verily I say unto you, This generation 
 shall not pass away, till all things be accomplished. 
 
 33 Heaven and earth shall pass away : but my words 
 shall not pass away. 
 
 34 But take heed to yourselves, lest haply your hearts 
 be overcharged with surfeiting, and drunkenness, and 
 cares of this life, and that day come on you suddenly 
 
 Ver. 29. And he spake to them a parable. This break in 
 the continuity of the discourse is peculiar to Luke, and may indicate 
 that this is the summing up. — Behold the fig tree. Some find a 
 reference to the Jewish people (comp. chap. 13 : 6-9, and the cursing 
 of the barren fig tree) ; but the addition of Luke : and all the 
 trees, shows that this must not be pressed. 
 
 Ver. 30. "When they now shoot forth. The figure require? 
 no explanation ; but Luke here also includes ' all the trees ' — Of your 
 own selves is peculiar to Luke. 
 
 Ver. 31. Know that the kingdom of God is nigh. Mat- 
 thew and Mark : ' that He is nigh,' but 'it' is a probable rendering. 
 The expression used by Luke certainly admits of a double reference 
 to the beginning and to the consummation of the new dispensation. 
 
 Ver. 32. This generation shall not pass away. On the 
 whole it is safest to take • generation ' in its natural sense, though 
 many still maintain that it here means ' race ' (»". e., the Jewish people). 
 The reference is then to the destruction of Jerusalem, either as ac- 
 complishing ' all things ' spoken of, or as the beginning of the process 
 of accomplishment (so Van Oosterzee, Plumptre, and others). An 
 exclusive application to the destruction of Jerusalem seems to be op- 
 posed by the fact, that Matthew and Mark, immediately after this, 
 tell of our Lord's saying : ' of that day or that hour knoweth no 
 one,' etc. 
 
 Ver. 33. Heaven and earth shall pass away. With what 
 quiet majesty our Lord speaks. There would be an anti-climax, if 
 the exclusive reference were to the destruction of the Jewish state. 
 The new heavens and new earth are here promised (comp. 2 Pet. 3 : 
 8-13). The Lord's people are often impatient because the fulfilment 
 is delayed, but the Lord is 'patient, because eternal.' 
 
 Vers. 34-36. Concluding Warning. — Peculiar to Luke in this 
 form, though the same thoughts occur in Matt 24 : 42-51 ; Mark 13 : 
 32-37. 
 
800 LUKE XXI. [21 : 35-38. 
 
 35 as a snare : for so shall it come upon all them that 
 
 36 dwell on the face of all the earth. But watch ye at 
 every season, making supplication, that ye may prevail 
 to escape all these things that shall come to pass, and 
 to stand before the Son of man. 
 
 37 And every day he was teaching in the temple ; and 
 every night he went out, and lodged in the mount that 
 
 Ver. 34. To yourselves. Emphatic. — Overcharged. Made 
 heavy, sleepy, and hence unexpectant, the underlying thought being 
 the sudden return of the Lord. Three things are mentioned as bring- 
 ing them into such a state. — Surfeiting, heaviness and dizziness, 
 such as drunkenness of yesterday gives; drunkenness, which makes 
 them for to-day unfit to reflect maturely upon their highest interests ; 
 cares of this life, which plague them for to-morrow (Van Oosterzee). 
 These are not to be taken figuratively, but as representing three classes 
 of dangers. Things relatively lawful are here included, because they 
 may be used so unwisely as to deprive Christians of a watchful spirit. 
 — Suddenly as a snare. The phrase ' as a snare,' is properly 
 connected with ver. 34 in the R. V. ' That day ' would certainly 
 come ' suddenly,' but if they were ' overcharged ' with other matters, 
 it would come ' as a snare.' The figure is that of throwing a net 
 or noose, over wild animals. There is a thought of ruinous conse- 
 quences as well as of suddenness. 
 
 Ver. 35. For so shall it come upon all, etc. It is to be a universal 
 surprise, a universal judgment. — The idea of sitting securely is implied 
 in the word dwell. 
 
 Ver. 36. But watch ye at every season. This is the main 
 exhortation, and the mode of this constant watching is further described, 
 making supplication. — That ye may prevail, or, 'have the 
 strength,' be in a condition. This is the sense of the correct reading. 
 (So Aleph, B, L, 1, 33, and early versions.) But the reference is not 
 to human strength. — And to stand before the Son of man. 
 Gathered by the angels as the elect (Matt. 24: 31; Mark 13: 27). As 
 the glorified Son of man is referred to, we may include here the idea 
 of permanent glory in His presence as well as full acquittal at the hour 
 when brought before Him. A fitting conclusion. 
 
 Vers, 37, 38. — Concluding Sketch of our Lord's Teaching. Pecu- 
 liar to Luke. Luke does not assert that our Lord afterwards taught in 
 the temple. Hence there is no contradiction of the accounts of Matthew 
 and Mark. Unlike them he has prefaced the final discourses with a 
 general sketch of our Lord's activity during these days (chap. 19: 47, 
 48), and now lie sums up in conclusion, with a similar sketch. 
 
 Ver. 37. Every day. Lit., 'the days,' definite days of that week 
 of His passion. — The mount of Olives, or better, Olivet. See on 
 chap. 19: 29. Luke makes no mention of Bethany., where, according 
 
21:38—22:1.] LUKE XXII. 309 
 
 38 is called the mount of Olives.* And all the people 
 came early in the morning to him in the temple, to 
 hear him. 
 
 Chapter 22: 1-6. 
 
 The Council of the Rulers, and their Agreement with Judas. 
 
 22: 1 Now the feast of unleavened bread drew nigh, 
 
 * Instead of 'the mount of Olives' read Olicet. — Am. Com. 
 
 to Matthew and Mark, our Lord spent the nights of Sunday and Mon- 
 day. This is all they assert, although from their inserting the supper 
 at Bethany after these discourses, the impression is made that Tuesday 
 night was spent there. As the nights here referred to were those con- 
 nected with public teaching, it does not meet the difficulty, to say that 
 Luke is telling us where our Lord spent Tuesday and Wednesday nights, 
 of which we have no definite record. It is improbable that He spent 
 the night (partly in prayer) without shelter. The next appearance of 
 our Lord is, as sending two of His disciples (chap. 22: 8), so that they 
 were near Him. Bethany was probably the place, and Olivet is here 
 mentioned as including it. 
 
 Ver. 38. Came early in the morning, rather than came eagerly, 
 as some translate. This suggests that our Lord was for the greater 
 part of the teaching days in the temple ; a fact in accordance with the 
 number of incidents which we must place on Tuesday. — No miracles are 
 mentioned in this connection ; the time for these had already passed. 
 Up to the last appearance in public before His betrayal, our Lord's 
 popularity continued. 
 
 The Council of the Rulers, and their Agreement with Judas, vers. 1-6. 
 
 Parallel passages : Matt. 26 : 1-16 ; Mark 14 : 1-11. Luke omits our Lord's prediction 
 of His passion, made at the close of His discourses, (Matthew), and also the supper at 
 Bethany. The latter omission cannot be due to the fact that he has recorded a similar 
 anointing at an earlier period (chap. 7 : 36-50). The two occurrences are entirely dis- 
 tinct The time of the events recorded in this section was probably on Tuesday evening, 
 after the conflicts in the Temple. They may have occurred while our Lord waa on the 
 mount of Olives with the four disciples. 
 
 Vers. 1, 2. The Plot of the Rulers. 
 
 Ver. 1. Now the feast of unleavened bread; the whole 
 period of the passover feast, of which the first day was called the day 
 of unleavened bread; comp. ver. 7 with Matt. 20: 17 ; Mark 14: 12. — 
 "Which is called the Passover. Explanation for Gentile readers. 
 The word is printed with a capital letter, because it is here used as a 
 proper name. In other cases it is joined with ' feast,' or has a slightly 
 different sense. On the institution of the passover, see Exod. 12 : 
 1-14. 
 
310 LUKE XXII. [22 : 2-6. 
 
 2 which is called the Passover. And the chief priests 
 and the scribes sought how they might put him to 
 death ; for they feared the people. 
 
 3 And Satan entered into Judas who was called Iscariot, 
 
 4 being of the number of the twelve. And he went away, 
 and communed with the chief priests and captains, how' 
 
 5 he might deliver him unto them. And they were 
 
 6 glad, and covenanted to give him money. And he 
 
 Ver. 2. How they might put him to death; for they feared 
 the people, who had been hearing Him so attentively (chap. 21 : 38) ; 
 hence the question was hotv they could carry into effect a purpose 
 already determined. ' Not on the feast-day ' (Matthew, Mark) is im- 
 plied here, and also in ver. 6. 'It was in exact keeping with the 
 Divine plan that Jesus should die during the feast ; and the perfidy of 
 Judas, the means which the rulers thought they could use to attain 
 their end, was that of which God made use to attain His' (Godet). 
 
 Ver. 3-6. The Agreement with Judas. The successive steps are 
 stated in the same order by all three Evangelists. He went to them 
 with his proposal ; they joyfully agreed to pay him ; he sought to be- 
 tray Jesus. 
 
 Ver. 3. And Satan entered. Peculiar, in this connection, to 
 Luke. Comparing this with John 13 : 27, we conclude that Luke 
 speaks of a preparatory influence, and John of a later decisive posses- 
 sion. While the plan was Satanic, the actual betrayal was more so. — 
 Being of the number of the twelve. Here, as usual, this is a 
 pathetic addition to the mention of Judas. The Satanic influence here 
 specified does not interfere with the theory of a strong human motive. 
 That this motive was avarice seems clear from the accounts, and human 
 experience shows how strong and how unworthy a motive this is. It 
 is true that Judas, seeing the failure of his expectations of a temporal 
 Messianic kingdom, now sought to make friends with the rulers who 
 opposed his Master ; but avarice was at the bottom of his false hope. 
 See further on the parallel passages. An avaricious minister may not 
 become a Judas; but he certainly exposes himself to Satanic influences. 
 
 Ver. 4. Communed "with the chief priests. They may have 
 been still together at a meeting of the Sanhedrin (comp. Matt. 26 : 3). 
 — And captains (ver. 4), i. e., the officers of the temple-guard, com- 
 posed of Levites. Their help would be necessary, and doubtless they 
 had been incensed by our Lord's words in the temple. — Might deli- 
 ver. ' Betray ' is a rendering of the same word ; but the idea of trea- 
 chery is not necessarily involved. 
 
 Ver. 5. Were glad, and covenanted to give him money. 
 The amount is named by Matthew alone. 
 
 Ver. 6. An i he consented. The inference from the words 
 
22 : 7.] LUKE XXII. 311 
 
 consented, and sought opportunity to deliver him unto 
 them l in the absence of the multitude. 
 
 Chapter 22: 7-38. 
 
 The Lord's Supper. 
 
 1 And the day of unleavened bread came, on which 
 
 1 Or, without tumult. 
 
 'covenanted' and 'consented,' is, that the money was not paid at this 
 time. — Sought opportunity. He was not only to help them, but 
 himself to be the agent in delivering up his Master into their hands. — 
 In the absence of the multitude. Either when the multitude 
 were absent, or in such a way as not to attract a multitude, i. e., ' with- 
 out tumult.' The latter, which occurs in the margin of the A. V. also, 
 seems preferable. 
 
 The Lord's Supper, vers. 7-38. 
 
 Parallel passages : Matt. 26 : 17-35 ; Mark 14 : 12-31 ; John 13 : 1-38. There can he 
 no douht that the events here recorded took place on Thursday, and that our Lord was 
 crucified on Friday. We hold that the former day was the 14th and the latter the loth, 
 of the month Nisan, i.e., that Jesus and His disciples celehrated the passover at the 
 regular lime, the evening of the 14th. The statements of the Synoptical Gospels seem 
 decisive on this point. But some passages in John have, from the second century until 
 now, led to the opinion that our Lord was crucified on the 14th, at the time when the 
 paschal lambs were slain. The reasons for each view are given in the notes on Mat- 
 thew and Mark. If it is correct to explain the indefinite by the definite, the former 
 of these two views is far more probable. Comp. the table at chap. 19 : 29. 
 
 In his account Luke presents a number of new details: vers 7-13 narrate the pre- 
 paration with greatest fulness, mentioning the names of the two disciples who were 
 sent for this purpose ; the affecting words (ver. 15) with which our Lord opens the 
 meal are peculiar to Luke. He alone of the Synoptists mentions the disciples' dispute 
 as to rank (vers. 24-27), which was probably the occasion for the foot washing as well 
 as also the remarkable utterance of vers. 28-30. "We consider the admonition given to 
 Peter (vers. 31-34), as identical with that mentioned by John (13 : 36-38), and as dis- 
 tinct from that mentioned by Matthew and Mark. The latter took place on the way 
 to Gethsemane, the former in the room. Luke deviates from the chronological order, 
 which we think was as follows : (1) The expression of desire in connection with the 
 first cup (vers. 14-18) ; (2) The strife about who should be greatest (vers. 24-30), fol- 
 lowed by the washing of the disciples' feet ; (3) The announcement of the betrayer 
 (vers. 21-23); (4) The actual institution (vers. 19, 20); (5) The prediction respecting 
 Peter (vers. 3i, etc.) ; (6) The incident of the swords (vers. 35-38). 
 
 Vers. 7-13. The Preparation for the Passover Feast. Matt. 
 26: 17-19; Mark 14: 12-16. 
 
 Ver. 7. The passover (paschal lamb) must be sacrificed. 
 This expression seems fatal to the theory that our Lord celebrated the 
 
312 LUKE XXII. [22: 8-11. 
 
 8 the passover must be sacrificed. And he sent Peter 
 and John, saying, Go and make ready for us the pass- 
 
 9 over, that we may eat. And they said unto him, 
 
 10 Where wilt thou that we make ready ? And he said 
 unto them, Behold, when ye are entered into the city, 
 there shall meet you a man bearing a pitcher of water ; 
 
 11 follow him into the house whereinto he goeth. And 
 ye shall say unto the goodman of the house, The l Mas- 
 ter saith unto thee, Where is the guest-chamber, where 
 
 » Or, Teacher 
 
 passover a day earlier than the usual time. The paschal lamb, set 
 apart on the 10th day of the month, was presented in the temple by 
 the head of each household celebrating the feast, between three and six 
 o'clock in the afternoon of the 14th. After the sacrifice, and the pour- 
 ing out of the blood at the foot of the altar, on which the fat of the 
 lamb was burned, the householder carried home the animal to be eaten 
 at the passover feast. 
 
 Ver. 8. And he sent. It is doubtful whether the question of 
 ver. 9 is identical with that mentioned by the other Evangelists, or 
 whether the disciples had made a previous inquiry omitted here. The 
 simplest solution is that they came for the purpose of inquiring, were 
 then bidden as here, and then actually inquired. — Peter and John. 
 Named here only. The chief Apostles were sent ; hence the message 
 was a solemn one. — Make ready. The same Greek word occurs 
 throughout ; the A. V. renders it ' prepare ' here, and ' make ready ! 
 in vers. 12, 13. 
 
 Ver. 9. Where wilt thou, etc. Some assert that Bethany' was 
 reckoned a part of Jerusalem for passover purposes, and that the disci- 
 ples probably expected to eat the passover there. But all the narratives 
 seem to assume that the city itself was in their minds, when this con- 
 versation took place. 
 
 Ver. 10. There shall meet you. The original implies coming 
 together, so that both go the same way. — A man beariDg a pitcher 
 of water. Not the 'goodman of the house' (ver. 11). The giving of 
 this sign indicates superhuman knowledge, for preconcert with this 
 man is out of the question. 
 
 Ver. 11. The goodman of the house (t. e., the master of the 
 house). The R. V. allows this rendering to stand to avoid the repeti- 
 tion of the word 'master.' — Where is the guest-chamber? 
 Mark: 'my guest-chamber.' The message implies that Jesus was 
 known to the householder, but it does not follow that there had been 
 a previous arrangement in regard to the room. It is idle to conjecture 
 who this man was. In any case he would expect guests at his house 
 for the passover feast. 
 
22 : 12-15.] LUKE XXII. 313 
 
 12 I shall eat the passover with my disciples ? And he 
 will shew you a large upper room furnished : there 
 
 13 make ready. And they went, and found as he had 
 said unto them : and they made ready the passover. 
 
 14 And when the hour was come, he sat down, and the 
 
 15 apostles with him. And he said unto them, With 
 desire I have desired to eat this passover with you 
 
 Ver. 12. A large upper room furnished ; with couches and 
 tables. — There make ready. The lamb was probably already pro- 
 vided by the householder, but the two disciples would arrange the 
 room, purchase what was necessary for the feast, and perhaps present 
 the victim in the temple. ' The lamb so slain would then be roasted, 
 the bitter herbs prepared, and the table set out, and then, as sunset 
 drew nigh, all would be ready for the Master and His disciples, whd 
 formed, on this occasion, the household which were to partake of the 
 Paschal Supper' (Plumptre). 
 
 Vers. 14-18. The Opening Expression of Desire. — Peculiar to 
 Luke. 
 
 Ver. 14. The hour. The regular hour of eating the passover, in 
 the 'evening,' see ver. 12. 'The main customs of the Jewish Passover 
 are as follows: — (1) Each drinks a cup of wine — "the cup of conse- 
 cration" — over which the master of the house pronounces a blessing. 
 (2) Hands are washed, and a table carried in, in which are placed 
 bitter herbs, cakes of unleavened bread, the Charoseth (an oil made of 
 dates, raisins, and vinegar), the paschal lamb, and the flesh of the 
 chagigah or feast-offering. (3) The father dips a morsel of unleavened 
 bread and bitter herbs, about the size of an olive, in the Charoseth, 
 eats it with a benediction, and distributes a similar "sop" to all 
 present. (4) A second cup of wine is poured out, and the youngest 
 present asks the meaning of the service, to which the father replies. 
 (5) The first part of the Hallel (Ps. 107-114) is sung. (6) Grace 
 is said, and a benediction again pronounced ; after which the father 
 distributes bitter herbs and unleavened bread, dipped in the Charoseth. 
 
 (7) The paschal lamb is eaten, and a third cup of wine handed round. 
 
 (8) After another thanksgiving, a fourth cup — the cup of joy — is 
 drank; (9) The rest of the Hallel (Ps. 115-118) is sung' (Farrar). 
 — Sat down, i. e., reclined. — The apostles. — Peculiar to Luke. 
 
 Ver. 15. With desire I have desired, A Hebrew form of 
 expression, denoting strong desire. — To eat this passover. This 
 refers to this passover itself, not to the 'Lord's Supper,' which it in- 
 troduced. One ground of the strong desire was the certainty that it 
 would be the last one, hence peculiarly solemn and important.^- With 
 you. Emphatic, it was the eating with them which He so strongly 
 desired. — Before I suffer. The expression occurs in this absolute 
 sense only here in the Gospels. The certainty that this was the last 
 
314 LUKE XXII. [22 : 1G-18. 
 
 16 before I suffer: for I say unto you, I will* not eat it, 
 
 17 until it be fulfilled in the kingdom of God. And he 
 received a cup, and when he had given thanks, he 
 
 18 said, Take this, and divide it among yourselves : for I 
 say unto you, I will not drink from henceforth of the 
 fruit of the vine, until the kingdom of God shall come. 
 
 * Instead of will read shall. — Am. Com. 
 
 passover with them rested on the certainty of His sufferings for them; 
 hence the affectionateness of His desire, that before His Passion He 
 might have this privilege. The feast at its very beginning takes on a 
 farewell character. 
 
 Ver. 16. I will not eat it. Shall not eat (Am. Com.) is more 
 accurate; it is a simple prediction, not a declaration of His unwil- 
 4 lingness ; so ver. 18. He could eat of it now, but never again. Yet 
 He passes beyond this, and introduces a thought of the future, which 
 was doubtless the deeper reason of His strong desire: until it be 
 fulfilled in the kingdom of God. This points to His return; 
 rather tli an to 'the Christian dispensation.' Lange refers it 'to the 
 eternal coronation-feast of His glorified church, the shining image of 
 the eternal Supper, the anticipatory celebration of which in the New 
 Testament covenant meal, He is now about to establish.' It must be 
 granted that the Lord is here speaking of the passover itself, not of 
 the Lord's Supper which followed. In a very proper sense the Jewish 
 passover itself, as a feast of deliverance, will be fulfilled in the ' mar- 
 riage supper of the Lamb,' but our Lord is speaking of this passover 
 particularly, which introduced the Lord's Supper. That passover 
 could only be fulfilled in the Messianic feast of the future, alluded to 
 in ver. 30, and in Matt. 24 : 29. 
 
 Ver. 17. He received, as the leader in the passover feast. — A 
 cup. The first cup of the passover. — And when he had given 
 thanks. See above. The form of the blessing was : ' Blessed be 
 thou, Lord our God, who hast created the fruit of the vine.' Of this 
 form there is an echo in ver. 18. — Take this, and divide it among 
 yourselves. Our Lord Himself seems to have partaken of this cup. 
 As He had eaten before He uttered the words of vers. 15, 16, so He 
 had drunk before saying this. This was a part of the regular passover 
 celebration ; the institution of the Lord's Supper was distinct from the 
 act here mentioned. 
 
 Ver. 18. I will (shall, Am. Com.) not drink, etc. — From this we 
 infer that our Lord did not partake in the Supper He afterwards in- 
 stituted. The verse points to the same event in the future as ver. 16. 
 The old rite was thus formally abrogated, the new one about to be in- 
 stituted. This view at once suggests a reason for the order adopted by 
 Luke ; it contrasts the two rites more fully. On the time of the with- 
 drawal of Judas, see on ver. 23. 
 
22 : 19, 20.] LUKE XXII. 315 
 
 19 And lie took l bread, and when lie had given thanks, 
 he brake it, and gave to them saying, This is my body 
 2 which is given for you : this do in remembrance of 
 
 20 me. And the cup in like manner after supper, saying, 
 This cup is the new 3 covenant in my blood, even that 
 
 i Or, a loaf. 2 Some ancient authorities omit which U given for you . . . which it 
 poured out for you. 3 Ur, testament. 
 
 Vers. 19, 20. T,he Institution of the Lord's Supper. — Comp. 
 Matt. 26 : 26-29 ; Mark 14 : 22-24 ; 1 Cor. 11 : 23-25. Luke's account, 
 as might be expected, agrees most closely with the words of the institu- 
 tion, as given by Paul, who distinctly asserts that his account was 
 'received of the Lord.' 
 
 Ver. 19. This is my body. So all three accounts. This brief 
 sentence has been discussed for ages. ' The main question is, did our 
 Lord mean, This represents my body, or, This is (literally) my body ? 
 The former is the view of most Protestants ; the latter, that of the 
 Romanists and (in modified form) of the Lutherans. There are four 
 leading theories of our Lord's presence in this sacrament: two of them 
 based on the figurative sense of the words of the institution, and two 
 on the literal sense. The Zwinglian view accepts a symbolical presence 
 of Christ in the ordinance ; the Calvinistic, a spiritual real presence ; 
 the Lutheran, a bodily presence in, with, and under the unchanged 
 elements (consubstantiation) ; the Roman Catholic, a bodily presence, 
 the bread and wine becoming the real body and blood of Christ (traa- 
 substantiation). It will be seen at once that the last two views are not 
 actually literal. The Roman Catholic theory makes the sacrament a sac- 
 rifice, and in so doing exalts it above the word of God, at the same time 
 exalting the priest above the people. The Zwinglian view is often held 
 in too bald a form, making of the ordinance only a memorial service, 
 and leading to a low estimate of its significance.' (Mark, p. 193.) See 
 further Matthew, pp. 353-355. — Given. (The marginal reading is not 
 well sustained, and scarcely deserved mention. ) Given to death, aa 
 the sequel shows, and as ver. 20 involves. — For you. This may mean 
 in behalf of you, but such a surrender to death had necessarily a vica- 
 rious character. — This do in remembrance of me. Peculiar to 
 Luke and Taul, and pointing to the establishment of a permanent feast. 
 Whatever else the Lord's Supper may be, this passage proves that it is 
 a memorial service, commemorating the atoning death of our Master. 
 The establishment of such a service shows that the work of Christ was 
 not mainly that of an ethical Teacher, but of a Redeemer able to give 
 life and to maintain it in His people. 
 
 Ver. 20. The cup. The one standing before Him. — After sup- 
 per. The paschal lamb had been eaten, and the feast was about to 
 conclude with the third cup (' the cup of blessing'), since according to 
 Matthew and Mark, our Lord gave, or, as we would say, returned 
 thanks with this cup. A fourth cup usually followed, but of this no 
 
316 LUKE XXII. [22:21,22. 
 
 21 which is poured out for you. But behold, the hand 
 
 22 of him that betray eth me is with me on the table. For 
 
 mention is made in any of the accounts. — The new covenant in 
 my blood. This means : the new covenant which is ratified or estab- 
 lished in my blood. The form here used agrees with that of Paul (1 
 Cor. 11: 2-3). Some paraphrase thus: 'This cup is the new covenant 
 because it contains my blood;' but even this view gives no countenance 
 to the literal rendering of the Roman Catholics, since the 'cup' could 
 only represent the ' covenant.' The word 'new' is not well sustained 
 in Matthew ;ind Mark. The Am. Com. prefer to omit the margin il 
 rendering, since the meaning 'testament' is not a probable one in this 
 connection. — Even that which is poured out for you. This is 
 spoken of the 'blood,' although the form of the original admits of a 
 reference to the word 'cup.' More exactly it points to the fruit of the 
 vine poured out from the grapes and representing the blood of Christ. 
 Otherwise the sign would not include a ' pouring out,' which is essen- 
 tial here, especially in view of the 'breaking' of the bread. 'The 
 ceremony it seems Was to represent the totality of salvation ; the bread, 
 the communication of the life of Christ; the wine, the gift of pardon. 
 In the act itself there are represented the two aspects of the work — the 
 Divine offer, and human acceptance' (Godet). It is by receiving much 
 in this service that we learn how we can best learn how much it means, 
 even if we cannot explain how God communicates the blessing. They 
 can receive little who disown or dishonor ' the blood of the covenant.' 
 
 Vers. 21-23. The Announcement of a Betrayer. Comp. Matt. 
 26 : 21-23; Mark 14: 17-21 ; John 13: 21-30; on the order, see above 
 and ver. 21. Luke is most brief. 
 
 Ver. 21. But. This is not the word usually rendered thus, but one 
 meaning 'nevertheless.' The sense would then seem to be, 'although 
 I pour out my blood for you, yet the hand,' etc. But to insist that these 
 words were uttered immediately after the institution, involves a serious 
 difficulty, since according to Matthew and Mark, the betrayer had 
 already been pointed out. This, too, is less definite than the other 
 accounts, which is scarcely conceivable if it referred to a second an- 
 nouncement. We therefore suppose that Luke departs from the chro- 
 nological order ; in this view ' but ' introduces an additional, but not 
 a connected, thought. — The hind of him, etc. Luke does not men- 
 tion Judas by name, as Matthew and John do. — With me. Emphatic. 
 — On the table. Probably an allusion to the dipping into the dish 
 mentioned by the other Evangelists. 
 
 Ver. 22. For the Son of man indeed goeth. Luke is more 
 specific in his mention of the purpose : as it hath been determined. 
 — Bat woe unto that man'. Most affecting Avords, but a full recog- 
 nition of human responsibility, even when the Divine purpose is directly 
 affirmed: Matthew and Mark add: 'good were it for that man if he 
 had not been born.' 
 
22: 23-25.] LUKE XXII. 317 
 
 the Son of man indeed goeth, as it hath been deter- 
 mined : but woe unto that man through whom he is 
 
 23 betrayed ! And they began to question among them- 
 selves, which of them it was that should do this thing. 
 
 24 And there arose also a contention among them, which 
 85 of them is accounted* to be greatest. And he said 
 
 unto them, The kings of the Gentiles have lordship 
 over them ; and they that have authority over them 
 
 * icas accounted. — Am. Com. 1 Gr. greater. 
 
 Ver. 23. They began. This opposes the view that this took place 
 after the Lord s Supper as a second announcement. — To question. See 
 the fuller accounts of the other Evangelists. At this point Judas with- 
 drew (John 13 : 30). The accounts of Matthew and Mark lead to the 
 opinion that he was not present at the Lord's Supper. 
 
 Vers. 24—30. The Contention. Peculiar to Luke. It is very im- 
 probable that this refers to any of the contentions on the same subject 
 mentioned at an early point by the Evangelists; comp. chap. 9: 46. 
 We place it before the Lord's Supper, since 'it is scarce possible that, 
 after the discovery of the treason of Judas, and with the solemn im- 
 pression which the Lord's words respecting the traitor must have made 
 upon them, and after they had eaten His supper, any such strife could 
 have occurred. And the improbability is increased if, before this, He 
 had taught them humility by washing their feet' (Andrews). Ver. 27 
 seems to contain an allusion to the foot-washing ; yet if this be insisted 
 upon we may still suppose that a part of our Lord's reply took place 
 before, and a part after, that symbolical act called forth by this conten- 
 tion. There is nothing in the account which opposes our placing this 
 incident at the beginning of the Passover meal. 
 
 Ver. 24. And there arose also a contention among them. 
 
 More than a discussion, a contention, a quarrel. Hence the improba- 
 bility of its occurring after the Lord's Supper. Some suppose that it 
 was occasioned by a dispute about their places at the table. No names 
 are mentioned. — Was is substituted for is, by the Am. Com., as more 
 in accordance with English usage. 
 
 Ver. 25. The kings of the Gentiles, etc. The thought is simi- 
 lar to that found in Matt. 20: 25-28, but the form is new, and adapted 
 to the circumstances. ' The Gentiles ' are mentioned to indicate that 
 the temper which called forth their strife was a heathen one. — Have 
 authority. This refers to rulers below kings. — Benefactors. The 
 Greek word here used was the actual title of many emperors and prin- 
 ces ; hence the capital letter in the R. V. It expresses the same idea 
 conveyed by the phrase ' deserved well of the Republic,' so common in 
 republican France, and is analogous to the title Excellency. 
 
318 LUKE XXII. [22 : 26-31. 
 
 2G are called Benefactors. But ye shall not be so : but he 
 that is the greater among you, let him become as the 
 younger; and he that is chief, as he that doth serve. 
 
 27 For whether is greater, he that 1 sitteth at meat, or he 
 that serveth ? is not he that ! sitteth at meat ? but I am 
 
 28 in the midst of you as he that serveth. But ye are 
 they which have continued with me in my temptations; 
 
 29 and 2 1 appoint unto you a kingdom, even as my Father 
 
 30 appointed unto me, that ye may eat and drink at my 
 table in my kingdom ; and ye shall sit on thrones 
 
 31 judging the twelve tribes of Israel. Simon, Simon, 
 behold, Satan 3 asked to have you, that he might sift 
 
 1 Gr. reclinelh. 2 Or. 1 appoint unto yon, even as my Father appointed unto me a 
 kingdom, that ye may eat and drink, dec. 8 Or, obtained you by asking. 
 
 Ver. 26. But ye shall not be so, lit., 'not so ye.' Comp. chap. 
 9: 48. They shall be ' kings,' but after a different fashion. The aris- 
 tocracy our Lord here establishes is one of humility. 
 
 Ver. 27. But I am in the midst of you as he that serveth. 
 This clause gains in force by supposing that our Lord at this point 
 washed His disciples' feet. He, the ' chief,' was serving. We may 
 also connect this with ver. 25 : ' the Benefactors among the Gentiles are 
 rulers and potentates; I, your Benefactor, am among you as a servant.' 
 
 Vers. 28-30 may belong here chronologically, or, as is far more likely, 
 they followed the washing of the disciples' feet, which may be appro- 
 priately placed at ver. 27. 
 
 Ver. 28. Continued with me in my temptations, or ' trials.' 
 Our Lord does not reproach them, but praises their steadfastness. He 
 speaks of His whole life as one of 'temptations,' in accordance with the 
 Scriptural portrayal of His work on earth. 
 
 Ver. 29. I appoint unto you a kingdom, even as my Father 
 appointed unto me. The word ' kingdom' belongs to both clauses. 
 The marginal rendering, less correctly, connects it with the second 
 clause only. ' Appoint' signifies not only a bestowal or assurance, but 
 such a disposition as a flying man makes in his will. This underlying 
 thought is, of cour&c, inapplicable to God, but all the more to Christ. 
 
 Ver. 30. That ye miy eat, etc. The enjoyments of their 
 reign, with Him in the kingdom appointed by His Father, are thus set 
 forth. Comp ver. 16. — And ye shall sit. A direct promise. — On 
 thrones, etc. Not, 'twelve thrones,' as Matt. 19: 28, possibly on 
 account of Judas. Notice the appropriateness of this verse, first in 
 view of the feast before them ; second, in view of the greatness which 
 they anticipated, though so blind as to its character. 
 
 Vers. 31-34. The Prediction of Tetek's Denial. — This we regard 
 
22: 32.] LUKE XXII. 319 
 
 32 you as wheat : but I made supplication for thee, thai 
 thy faith fail not : and do thou, when once thou hast 
 
 as identical with the prediction recorded by John (13 : 36-38), and 
 distinct from and prior to that mentioned by Matthew and Mark. It 
 was very natural that the disciples on the way to Gethsemane should 
 revert to the words spoken at this time, and indications of this are not 
 lacking. We place it after the Lord's Supper and the concluding 
 hymn, and join with it the incident about the swords (vers. 35-38), 
 after which came the discourse and prayer recorded by John (chaps. 
 14-17). 
 
 Ver. 31. Simon, Simon. Earnestness and affection are indi- 
 cated by the repetition. The apostle is addressed by his old name, not 
 the new and significant one. The sudden call (' And the Lord said ' 
 is to be omitted) may have been occasioned by his part in the strife. 
 There is too a connection of thought with what precedes. The way to 
 these thrones was His way, through temptations, trials, siftings of 
 Satan. — Satan asked to have you, or, ' obtained you by asking,' 
 as in the case of Job. ' You ' refers to all the Apostles : all must pass 
 to the throne through trial, since the purpose of this asking and ob- 
 taining was in order that he might sift you as wheat. As wheat 
 is shaken in the sieve, so Satan would try their faithfulness. If ' you ' 
 includes Judas (who had probably gone out before this), then the sift- 
 ing process had begun and the chaff partially removed. 
 
 Ver. 32. But I. Emphatic. In the consciousness of greater 
 power than that of Satan and greater faithfulness than that of Peter. — 
 For thee. Peter is now spoken of alone, as in the greatest danger. — 
 That thy faith fail not, i. e., cease altogether. Our Lord prays, 
 not that Peter be not tried, but that his faith should not utterly fail. 
 It was only through this prayer that Peter's faith did not fail alto- 
 gether. An Apostle's faith would become extinct, did not Christ in- 
 tercede for His own. — When once thou hast turned again. 
 Peter's sin and repentance are both implied here. 'Converted' (so 
 A. V.) is unfortunate ; there is no reference to the experience with 
 which Christian life usually begins. Peter had been ' converted,' in 
 that sense. — Stablish thy brethren. The others were his brethren 
 in weakness; hence the form chosen. Peter's prominence is recog- 
 nized, and the part he should take in the establishment of the Church 
 prophetically intimated. 
 
 This is the one and only proof text for the Vatican dogma of papal 
 infallibility (1870), on the assumption that the promise given to Peter 
 applies to all the popes as his successors. But (1) this assumption can 
 never be proved ; (2) ' faith ' here as usual means personal trust in our 
 Lord, not a system of doctrine to be believed ; (3) if the passage proves 
 anything for the popes, it would prove also that they deny their Lord, 
 need conversion, and must strengthen their brethren — which is much 
 more than history warrants and papal infallibilists would be willing to 
 admit. 
 
320 LUKE XXII. [22: 33-36. 
 
 33 turned again, stablish thy brethren. And he said 
 unto him, Lord, with thee I am ready to go both to 
 
 34 prison and to death. And lie said, I tell thee, Peter, 
 the cock shall not crow this day, until thou shalt thrice 
 deny that thou knowest me. 
 
 35 And he said unto them, When I sent you forth 
 without purse, and wallet, and shoes, lacked ye any 
 
 3G thing? And they said, Nothing. And he said unto 
 them, But now, he that hath a purse, let him take it, 
 and likewise a wallet : ' and he that hath none, let him 
 
 1 Or, and he that hath no sword, let him sell his cloke, and buy one. 
 
 Ver. 33. Lord, with thee I am ready, etc. In his sense of 
 strength, Peter casts doubt upon the necessity of our Lord's petition 
 for him. This conversation differs sufficiently from that mentioned by 
 Matthew and Mark, which occurred later, as we think. ' With thee,' 
 is specially emphatic, and shows that Peter regards the Lord as the 
 source of his feeling of strength. But when the trial came, he followed 
 only afar off, away from the source of strength. 
 
 Ver. 34. Peter. Not Simon. The name significant of steadfast- 
 ness is contrasted with his conduct. — Thrice deny that thou 
 knowest nie. This form is peculiar to Luke. 
 
 Ver. 35-38. Warning in regard to Outward Dangers, leading 
 to the incident of the two swords. Peculiar to Luke. We join this 
 chronologically with what precedes. No order is more probable, and 
 there is an appropriate connection of thought ; to the description of 
 inward danger just made, our Lord adds that of impending outward 
 danger. 
 
 Ver. 35. And he said unto them. ' Not without reason have 
 I spoken of what is so momentous (vers. 31-34) ; for now, when I am 
 no longer with you, your situation will be quite otherwise than before; 
 there now comes for you a time of care for yourselves and of conflict ' 
 (Meyer) -When I sent you forth, etc. See chaps 9: 1-6; 
 10: 4. Parting friends are wont to dwell on the pleasures of the past; 
 so our Lord points them to the time of their first preaching in Galilee, 
 when the least care was superfluous. It would be different now. 
 
 Ver. 3G. Therefore, i. e., in consequence of their reply. — Let 
 him take it. The precise word used in the prohibition of chap. 
 9: 3. — He that hath none, i e., purse or wallet, let him sell his 
 cloke ('outer garment'), necessary as that is, and buy a sword, 
 which is now more indispensable than clothing. One who had not a 
 sword, might, still have a purse, and thus not be obliged t<> sell his gar- 
 ment ; a point overlooked by the rendering of the A. V. (The marginal 
 rendering is less probable.) This is not to be taken literally, nor yet 
 allegorically, as though the purse, wallet, and sword had each a spirit- 
 
22: 37-39.] LUKE XXII. 321 
 
 37 sell his cloke, and buy a sword. For I say unto you, 
 that this which is written must be fulfilled in me, And 
 he was reckoned with transgressors: for that which 
 
 38 concerneth me hath fulfilment. And they said, 
 Lord, behold, here are two swords. And he said unto 
 them, It is enough. 
 
 Chapter 22: 39-53. 
 
 Tlie Agony in Gethsemane; and the Betrayal. 
 
 39 And he came out, and went, as his custom was, unto 
 the mount of Olives ; and the disciples also followed 
 
 1 Gr. end. 
 ual signification ; but the whole is a figurative setting forth of the fact, 
 that henceforth self-defence would be their chief necessity, in view of 
 the outward perils which would come upon them. This opposes the 
 non-resistant theory of the Quakers, and also the view, that force can 
 be used aggressively in the cause of Christ ; self-defence alone is in 
 question. 
 
 Ver. 37. For I say unto you, etc. The course of reasoning is : 
 If the Master is to be reckoned with transgressors, as will 
 certainly be the case, since this prophecy of Isaiah must be fulfilled, 
 then you, my disciples, may well expect such perils. Notice, our 
 Lord speaks of His position among malefactors as something which 
 must be. That the sinless one was thus reckoned was no accident. 
 The allusion to the ' sword ' had no reference to defending Him from 
 what was coming upon Him ; that must come : for that which con- 
 cerneth me, I. e., written or determined concerning me, hath ful- 
 filment, literally, ' end.' Everything written of the Messiah must 
 be completely fulfilled, and this completion is approaching. The com- 
 ing of this end proves that the prophecy cited (which our Lord ex- 
 pressly applies to Himself) will be speedily fulfilled. 
 
 Ver. 38. Lord, behold, here are two swords. Swords, not 
 knives used at the feast, probably belonging to the disciples. The 
 Galilseans often travelled armed, and possibly two of the disciples had 
 thus provided themselves because they expected danger that night — 
 It is enough. The reference is not to the sufficiency of the weapons, 
 but a mild turning away from further explanation in view of their 
 failure to understand. ' Two swords ' were of no avail in the spiritual 
 conflict before Him ; of this He had just spoken, but they failed to 
 recognize His meaning. The discourse recorded by John (14-17) 
 probably followed ; then on the way to Gethsemane, the second pre- 
 diction of the unfaithfulness of Peter and the other disciples, repelled 
 by them all. Thesft events are passed over by Luke. 
 
 The Agony in Gethsemane ; and the Betrayal, vers. 39-53. 
 
 Parallel {^sagus : Mutt. 18 : 25-56 ; Mark 14 : U2-50 ; John 18 : 1-11. Luke's account 
 21 
 
322 LUKE XXII. [22:40,41. 
 
 40 him. And when he was at the place, he said unto 
 
 41 them, Pray that ye enter not into temptation. And 
 he was parted from them about a stone's cast ; and he 
 
 presents here new and striking details, although it is briefer than those of Matthew 
 and Mark. In telling of our Lord's agony, Luke alone mentions the distance to which 
 lie withdrew, the angelic assistance and the physical results. In the account of the 
 betrayal there are interesting peculiarities. The sorrow and grief of th.it hour in 
 Gethsemane are sufficient testimony to the vicarious nature of our Lord's sufferings. 
 He could not bear such a burden on His own account, it must have been for others 
 (see notes on Matthew and Mark). 'The Lamb of God must be distinguished from 
 typical victims by His free acceptance of death as the punishment of sin ; and hence 
 there required to be in His life a decisive moment, whon, in the fulness of His con- 
 sciousness and liberty, He should accept the punishment which He was to undergo. At 
 Gethsemane Jesus did not drink the cup ; Ho consented to drink it. This point of time 
 corresponds to that in which, with the same fulness and liberty, He refused in the 
 wilderness universal sovereignty. There He rejected dominion over us without God; 
 here He accepts death for God and for us ' (Godet). 
 
 Ver. 39. As his custom -was. Peculiar to Luke, hinting that 
 He went to a place where Judas could find Him ; comp. chap. 21 : 37. 
 — Unto the mount of Olives. Not the same phrase as in chaps. 
 19 : 29 ; 21 : 37, but meaning the same locality. 
 
 Ver. 40. At the place. A well-known place ; perhaps already 
 known by name to readers of the Gospel. The name ' Gethsemane ' 
 is added by Matthew and Mark, while John speaks of a 'garden,' in- 
 dicating that it was over the brook Kidron, and stating that 'Jesus 
 oft-times resorted thither with His disciples' (John 18:1,2). The 
 name means ' oil-press,' and olive oil was probably made there, the 
 mountain having derived its name from the trees there cultivated. It 
 was on the western slope of the mount of Olives, and at or near the 
 locality now pointed out as the scene of the agony. The olive trees 
 which remain are very old, but certainly not older than the fourth 
 century. All the trees in the neighborhood of Jerusalem were cut 
 down during the siege by order of Titus. See Schaflf, Through Bible 
 Lands, for more exact details. — He said unto them. Luke is very 
 brief here, and thus sums up what was said both to the body of the 
 disciples, and to Peter and James and John, whom He took with Him 
 apart from the others. The language, however, agrees more closely 
 with what was said to the three disciples, according to Matthew and 
 Mark. 
 
 Ver. 41. Withdrew himself, lit., 'was himself withdrawn.' 
 Drawn by internal anguish, some suppose. — About a stone's cast. 
 Not so far as to be out of hearing. This was probably the distance 
 from the three disciples (Matthew, Mark), not from the main body, 
 since the next clause refers to what took place in His solitude, and 
 vers. 45, 46, to the three disciples. — He kneeled down. Peculiar 
 to Luke. 
 
22 : 42-44.] LUKE XXII. 323 
 
 42 kneeled down and prayed, saying, Father, if thou be 
 willing, remove this cup from me : nevertheless not 
 
 43 my will, but thine, be done. *And there appeared 
 unto him an angel from heaven, strengthening him. 
 
 44 And being in an agony he prayed more earnestly: and 
 his sweat became as it were great drops of blood falling 
 
 1 Many ancient authorities omit vers. 43, 44. 
 
 Ver. 42. Father, etc. Godet: 'Luke, like Mark, gives only the 
 first prayer, and confines himself to indicating the others summarily, 
 while Matthew introduces us more profoundly to the progressive steps 
 in the submission of Jesus.' — This cup. A figurative expression for 
 the sorrows He was about to endure. There is no more striking lesson 
 in regard to prayer than these found here: (1) Always to pray, even 
 in the presence of what seems inevitable; (2) always to pray submis- 
 sively; (3) always to believe that Avhat God does in answer is the right 
 answer. 
 
 Vers. 43, 44, as the margin of the R. V. states, are omitted in some 
 old and important manuscripts (Aleph, first corrector, not first hand, 
 A, B, and a few others), and by some of the fathers and versions. 
 But they are well supported and now received by nearly all scholars. 
 Over-zealous orthodoxy failed to understand them, and hence expunged 
 them in some copies. It is very difficult to account for their insertion, 
 as an interpolation of the transcribers. 
 
 Ver. 43. Appeared unto him an angel. An actual coming of 
 an angel, not merely a spiritual accession of strength. Angels had thus 
 ministered to Him at His previous temptation, according to Matthew 
 and Mark; so that it cannot be said, that the notion is peculiar to 
 Luke. How He was strengthened is not so clear. Some think it was 
 a physical strengthening, the imparting to His body, so overwhelmed 
 in this conflict, new power to endure, to drink the cup which would 
 not be removed. This is favored by the fact that the previous minis- 
 tration was to His physical wants. Others again prefer that the holy 
 soul of our Lord, now seized by the intensest feeling of suffering, was 
 strengthened by the brightening prospect of future joy, presented to 
 Him in some way more vividly by the coming of the angel. Neither 
 of these is inconsistent with proper views of the Person of Christ. In 
 fact, it is simplest to suppose that both body and soul received direct 
 supplies of strength in this hour of deepest trial. — We think it most 
 natural to place this strengthening between the first and second prayer, 
 since there are indications in the fuller accounts of Matthew and Mark 
 that the intensest conflict was passed when the second and third 
 prayers were uttered. 
 
 Ver. 44. And being in an agony. This was after the coming 
 of the angel. Our Lord was strengthened for this agony or conflict. 
 The first result of the strengthening was that He prayed more ear- 
 
324 LUKE XXII. [22 : 45-48. 
 
 45 down upon the ground. And when he rose up from 
 his prayer, lie came unto the disciples, and found them 
 
 4G sleeping for sorrow, and said unto them, Why sleep 
 ye? rise and pray, that ye enter not into temptation. 
 
 47 While he yet spake, behold, a multitude, and he 
 that was called Judas, one of the twelve, went before 
 them ; and he drew near unto Jesus to kiss him. 
 
 48 But Jesus said unto him, Judas, betrayest thou the 
 
 nestly ; the final result was complete resignation and victorious wait- 
 ing for the betrayer. — And his sweat became as it were, etc. 
 The easy and natural explanation is, that as the result of the agony, 
 His sweat became colored with blood (not pure blood, hence 'as it 
 were'), and fell in great clots to the ground. No other sense accords 
 so well with the language used. Instances of bloody sweat have oc- 
 curred since. Every other view fails to give a sufficient climax to 
 Luke's description, and seems to fall below the dignity of the conflict 
 there endured for us. 
 
 Ver. 45. He came unto the disciples. In vers. 45, 46, Luke 
 is very brief, and we must supplement his account from those of Mat- 
 thew and Mark. We learn from these that our Lord came once and 
 again to the three disciples, and found them asleep. — For sorrow. 
 This was the cause of their sleep. Luke is not seeking to excuse them. 
 
 Ver. 46. Why sleep ye? Comp. the touching words to Peter: 
 'Simon, sleepest thou? couldest thou not watch one hour' (Mark 14: 
 38). — That ye enter not into temptation. His care for them is 
 apparent, even when they were sleeping, and left him to endure with- 
 out their sympathy. The accounts of Matthew and Mark give the 
 words uttered, as Judas was approaching; Luke sums in one expres- 
 sion all that was said. For the practical lessons, comp. Mark, pp. 
 201, 202. 
 
 Vers. 47-53. The Betrayal. Comp. Matt. 26: 47-56; Mark 14: 
 43-52; John 18: 3-11. 
 
 Ver. 47. While he yet spake. So all the Synoptists. — A mul- 
 titude. The composition of this ci-owd can be inferred from the various 
 accounts. Luke speaks of the temple-watch, and of chief priests and 
 elders (ver. 52), while John distinctly tells of a detachment of Roman 
 soldiers (John 18: 3, 12). There were also servants of the high priest 
 (comp. ver. 50), while the mention of 'staves' (Matthew and Mark) 
 points to an attendant rabble. — Judas, one of the twelve (notice 
 the full solemn mention of the betrayer), went before- them. That 
 he showed them the way is evident. — He drew near, etc. John 
 (18: 4-9) tells of a conversation with the multitude, which seems to 
 have preceded the kiss of Judas. 
 
 Ver. 48. Judas, betrayest thou, etc. This probably followed 
 
22: 40-52.] LUKE XXTI. 325 
 
 49 Son of man with a kiss? And when they that were 
 about him saw what would follow, they said, Lord, 
 
 50 shall we smite with the sword? And a certain one of 
 them smote the 'servant of the high priest, and struck 
 
 51 off his right ear. Bnt Jesus answered and said, Suffer 
 
 52 ye thus far. And he touched his ear, and healed him. 
 And Jesus said unto the chief priests, and captains of 
 the temple, and elders, which were come against him, 
 Are ye come out, as against a robber, with swords and 
 
 1 Gr. bondservant. 
 
 the language recorded by Matthew: 'Friend, do that for which thou 
 art come.' It is addressed to Judas by name, and is emphatic through- 
 out, setting before the traitor the full enormity of his purpose. The 
 form used coincides with that used in predicting the betrayal. — With 
 a kiss. Matthew and Mark tell that this was the sign agreed upon, 
 and also imply that the kiss was repeated. 
 
 Ver. 40. Saw -what would follow. They not only wake up, 
 but wake to an understanding of the case. All the Eleven were pro- 
 bably gathered about Jesus at this time. — Lord, shall we smite 
 with the sword? In the same spirit as the occurrence of ver. 38. 
 
 Ver. 50. A certain one of them. Peter, named by John only, 
 who gives the servant's name also. — Right ear. Luke and John alone 
 mention which ear it was. 
 
 Ver. 51. Suffer ye thus far. Probably addressed to the disci- 
 ples : Let them go on and fulfil this their design of taking me. It is a 
 mild reproof of the hasty use of the sword, and thus agrees with Matt. 
 26: 52; John 18: 11. Were the sense: Let them go thus far (and no 
 further), we would find a different expression here. Others suppose 
 the soldiers were addressed, and that the sense is : Let me go, until I 
 have healed this man, or, Let me go as far as this man. This is gram- 
 matically probable, but opposed by the phrase 'answered.' — Touched 
 his ear, etc. Luke, the physician, alone mentions this. The passage 
 does not clearly indicate how the healing took place : whether at our 
 Lord's touch the ear was wholly restored, or merely the wound healed, 
 or whether the piece cut off was taken up and restored to its place in 
 the body. The last is least likely, as the passage contains no hint of 
 picking up. The first seems more in keeping with the occasion, repre- 
 senting our Lord as making good the loss occasioned by the hasty zeal 
 of Peter. 
 
 Ver. 52. Chief priests . . . elders. Luke alone speaks of these, 
 and it was very natural that some of them should accompany the band. 
 Some infer from the fact of their being first mentioned at this point, that 
 they entered the garden after the band of Judas. — Captains of the tem- 
 ple were officers of the guard of Levites who had charge of the temple. 
 
326 LUKE XXII. [22 : 53, 54. 
 
 53 staves? When I was daily with you in the temple, 
 ye stretched not forth your hands against me : but this 
 is your hour, and the power of darkness. 
 
 Chapter 22: 54-62. 
 
 Peter's Denial. 
 
 54 And they seized him, and led him away, and 
 brought him into the high priest's house. But Peter 
 
 Ver. 53. "When I was daily, etc. Godet explains this as 
 meaning: 'It was from cowardice that you did not arrest me in the full 
 light of day.' — But this is your hour, and the power of dark- 
 ness. An allusion to the fact that it was midnight, contrasting this 
 with His appearance by day in the temple. Darkness was appropriate 
 to such a deed, hence it was the hour which suited them. The parallel 
 passages speak of this as a fulfilment of Scripture. We therefore ex- 
 plain it, as the hour appointed to them for carrying out this work. Its 
 fitness as an hour of midnight darkness was but a part of this appoint- 
 ment. (Observe, however, that they freely chose it.) 'Power of dark- 
 ness ' therefore points to the kingdom of darkness. They were doing 
 the work of the Evil One, and the power over Him was the power of 
 darkness. This clause suggests mysterious, and as yet unexplained, 
 facts in regard to the relation of God's, purpose, man's agency, and 
 Satanic power. — Luke passes over the flight of the disciples and that of 
 the naked young man (Mark 14: 48-52). 
 
 Peter's Denial, vers. 54-62. 
 Parallel passages : Matt. 26 : 69-75 ; Mark 14 : 66-72 ; John 18 : 16-18 ; 25-27. Luke 
 passes over the examination by Annas (John 18 : 19-24), the subsequent examination 
 before Caiaphas (Matt. 26 : 57-66 ; Mark 14 : 53-64), giving immediately his account of 
 Peter's denial, then mentioning the mocking which occurred at the close of the night 
 examination before Caiaphas. This order indicates that the denials occurred between the 
 first examination and the close of the second. The only theory respecting these denials 
 which consists with accuracy on the part of the Evangelists is, that on three separate 
 occasions Peter was recognized as a follower of Jesus, and that on each occasion he 
 denied this; but that in each of these there was a repeated denial, to several persons. 
 In other words there were three episodes of taunt and falsehood, not merely three 
 Bingle sentences of denial. A comparison of the four accounts, in this instance, affords 
 the very strongest proof of the independence of the Evangelists, and thus inferentially 
 of their truthfulness. The fact that all four toll this story about the leader of the 
 Twelve, is sufficient proof of their honesty. The probability of the occurrence, in 
 view of the character of Peter, not to add, of human nature in general, enhances still 
 more the impression of truthfulness. That three such episodes occurred seems likeliest 
 of all, in such circumstances. 
 
 Ver. 54. The high-priest's house. Undoubtedly Caiaphas is 
 meant, since the other Evangelists agree in making his house the scene 
 
22: 5.3-58.] LUKE XXII. 327 
 
 55 followed afar off. And when they had kindled a fire 
 in the midst of the court, and had sat down together, 
 
 56 Peter sat in the midst of them. And a certain maid 
 seeing him as he sat in the light of. the fire, and look- 
 iug stedfastly upon him, said, This man also was with 
 
 57 him. But he denied, saying, Woman, I know him 
 
 58 not. And after a little while another saw him, and 
 said, Thou also art one of them. But Peter said, 
 
 of Peter's denial ; but there is every probability that, in view of their 
 peculiar relations as high priests, respectively de jure, and de facto, 
 they lived in the same house ; comp. John 18: 12-24, which indicates 
 this. See also on chap. 3 : 2 ; on the various ecclesiastical examina- 
 tions, see vers. 66-71. — But Peter followed afar off. His as- 
 sumed attitude was that of a curious spectator ; a very dangerous one 
 for a friend to take. 
 
 Ver. 55. Kindled. Lit., 'kindled around;' a large bright fire 
 was made, we infer. All of the Evangelists except Matthew mention 
 the fire, but Mark does not speak of its being kindled. — Peter sat. 
 So Matthew and Mark ; but John speaks of his standing. During the 
 night hours, Peter was no doubt restless. How he gained admission 
 to the court of the high priest is fully narrated in John 18: 15-18. 
 Those about the fire were 'the officers ' (Matthew and Mark) who had 
 been in Gethsemane, but there were certainly present servants of the 
 high priest, and doubtless others. The examination before Annas was 
 now going on, and the Sanhedrin was probably gathering. 
 
 Vers. 56, 57. First Denial. 
 
 Ver. 56. A certain maid. Possibly, but not certainly, the 
 porteress who had already recognized Peter (John 18 : 17) and who 
 may have followed him into the court ; the different answers suggest 
 that she kept up a bantering accusation of this kind to which he re- 
 sponded in different words, but to the same effect. Luke brings out 
 the fact of her looking stedfastly upon him. — This man 
 also. 'Also,' as well as John, a point preserved in all the accounts, 
 although three of them say nothing of the presence of John. 
 
 Ver. 57. But he denied, etc. The language is not yet vehement, 
 but quite positive. Comp. Mark : ' I neither know, nor understand 
 what thou sayest.' Some commentators make this the beginning of 
 the second denial. The answer to the porteress, narrated by John 
 only, they regard as alone constituting the first. 
 
 Ver. 58. Second Denial. The account is brief. A general ac- 
 cusation probably began at the fire, was kept up as Peter withdrew to 
 the porch, where he was questioned both by a maid (Matthew, Mark) 
 and a man, as here stated. — Man, I am not. Matthew tells that 
 the denial to the maid in the porch was accompanied ' with an oath.' 
 
328 LUKE XXII. [22 : 59-62. 
 
 • r -!» Man, F am not. And after the space of about one 
 hour another confidently affirmed, saying, Of a truth 
 this man also was with him : for he is a Galilaeam 
 
 GO But Peter said, Man, I know not what thou say est. 
 And immediately, while lie yet spake, the cock crew. 
 
 Gi And the Lord turned, and looked upon Peter. And 
 Peter remembered the word of the Lord, how that he 
 said unto him, Before the cock. crow this day, thou shalt 
 
 62 deny me thrice. And he went out, and wept bitterly. 
 
 The recognition had become general, and the remarks were contemptu- 
 ous and irritating. Some think the man here spoken of was the kins- 
 man of Malchus (John 18: 26), but this theory seems to confuse the 
 accounts unnecessarily, if not hopelessly. 
 
 Vers. 59, 60. Third Denial. 
 
 Ver. 59. Luke is particular as to the interval : after about the 
 space of one hour. The recognition became very general, as we 
 might expect, but this Evangelist brings out the one who was prominent 
 in the matter. — For he is a Galilasan, or, 'for he is also a Galilasan.' 
 ' Also,' which is preserved by all three Synoptists, though they differ 
 in other details, may point to the proof already given by the kinsman 
 of Malchus. Evidently the Synoptists refer to the same incident, and 
 this suggestion of a fact narrated by John only is a striking evidence 
 of the exactness of all. (An effort was made to introduce ' also ' into 
 the R. V.) Matthew tells that Peter was detected as a Galilasan 
 through his speech, since under the strong excitement he would speak 
 his Galilsean patois. See on Matt. 26 : 73. The fling at his provincial- 
 ism embittered Peter all the more. 
 
 Ver. 60. Man, I know not, etc. Here also, Luke omits all men- 
 tion of Peter's oaths and cursing. Surely this shows that this Gospel 
 was not designed to counteract the influence of Peter. — The cock 
 crew. As might be expected, Mark is more detailed, mentioning the 
 second crowing of the cock. The first occurred as Peter went into the 
 court. The three denials seem therefore to have been between mid- 
 night and three o'clock in the morning. 
 
 Ver. 61. And the Lord turned, and looked upon Peter. 
 This detail, so interesting and touching, may be explained by suppos- 
 ing, that even during the trial our Lord could think on Peter and be 
 aware of what he was doing, though at some distance. But probably 
 the first examination before Caiaphas was now over, and the officers 
 were leading Ilirn away to prison to await the more formal morning 
 examination, or possibly keeping Him in custody in the court, — And 
 Peter remembered. His memory was assisted by the cock-crow, 
 but doubtless the Lord's look of pity, love, and consolation was the 
 chief cause of his penitence. After the first burst of penitence, he 
 
22: 63-66.] LUKE XXII. 329 
 
 Chapter 22: 63-65. 
 Hie Mockery at Night, 
 
 63 And the men that held * Jesus mocked him, and beat 
 
 64 him. And they blindfolded him, and asked him, say- 
 
 65 ing, Prophesy : who is he that struck thee ? And 
 many other things spake they against him, reviling 
 him. 
 
 Chapter 22: 66-71. 
 
 The Morning Trial before the Sanhedrin. 
 ■66 And as soon as it was day, the assembly of the elders 
 
 1 Gr. hint. 
 
 probably remembered our Lord's prayer for him and his own boast, 
 yet the look was designed to recall these also. For the practical les- 
 sons, comp. the notes on Matthew and Mark. 
 
 The Mockery at Night, vers. 63-65. 
 Parallel passages : Matt. 26 : 67, 68 ; Mark 14 : 65. (John 18 : 22 refers to a different 
 occurrence.) Matthew and Mark place this mockery in a different position. This 
 suggests that it began at the close of the hearing, continuing for gome time, thus both 
 preceding and following our Lord's look on Peter. Luke gives substantially the same 
 facts in a manner peculiar to himself, his own account tacitly presupposing some sort 
 of condemnation, which encouraged the servants to commit such outrages. 
 
 Ver. 63. And the men that held Jesus. This detail is pecu- 
 liar to Luke, although Mark mentions ' the officers ' as engaged in this 
 maltreatment. — Beat him. ' No less than five forms of beating are 
 referred to by the Evangelists in describing this pathetic scene ' (Far- 
 rar). The II. V. distinguishes them thus: 'beat' here, 'struck' (ver. 
 64), 'buffet,' 'smote with the palms of their hands' (Matt. 26: 67), 
 ' received with blows of their hands,' or, ' strokes of rods ' (Mark 14 : 
 65). This suggests continued and varied brutal treatment. 
 
 Ver. 64. Blindfolded him. Mark: 'covered His face.' — Pro- 
 phesy, etc. The fuller statement of Matthew ('Prophesy unto us, 
 thou Christ') indicates that this taunt was an echo of the proceedings 
 before Caiaphas, and both Matthew and Mark imply that members of 
 the Sanhedrin participated in this cruelty. 
 
 Ver. 65. And many other things spake they against him, 
 reviling him, literally, 'blaspheming Him.' As Peter saw something 
 of this, we can apply here his words : ' who when He was reviled, 
 reviled not again,' etc. (1 Pet. 2: 23). Here the silence of our Lord 
 is made all the more impressive by the comparative silence of the 
 Scriptures. 
 
 The Morning Trial before the Sanhedrin, vers. 66-71. 
 Luke here gives an account of another hearing than that detailed by Matthew and 
 
330 LUKE XXII. [22: G7-69. 
 
 of the people was gathered together, both ehicf priests 
 and scribes; and they led him away into their council, 
 
 67 saying, If thou art the Christ, tell us. But he said 
 
 68 unto them, If I tell you, ye will not believe : and if I 
 
 69 ask you, ye will not answer. But from henceforth 
 shall the Son of man be seated at the right hand of 
 
 Mark, although both of them briefly refer to such a morning mee'ing of the Sanhedrin 
 (see Matt. 27 : 1 ; Mark 15 : 1). The account of Luke has its peculiar coloring, indi- 
 cating that the assembly was an official and decisive council. This would then be a 
 ratification, in proper form and numbers and at a legal hour, of the resolution already 
 taken by the enemies of our Lord. It appears from the other accounts that they con- 
 sulted how to proceed in gaining from Pilate a judicial sentence of death against Jesus. 
 
 Ver. 66. And "when it was day. Roman law forbade a final 
 condemnation before dawn, and Jewish usage forbade even the inves- 
 tigation of capital crime at night. — The assembly of the elders, 
 lit., 'the eldership' ( presbyterion) ; a formal assembly of the Sanhedrin, 
 at the usual place of holding the council — Both chief priests and 
 scribes. In Mark 15:1 the three classes are named, but not here, as 
 the A. V. would suggest. 
 
 Ver. 67. If thou art the Christ, tell us. An abrupt beginning, 
 presupposing testimony that He made this claim. The hearing is re- 
 sumed at the point broken off, according to Matthew's account. The 
 force of the passage is : If as you claim, thou art the Christ, tell us all 
 so, in plain words. — If I tell you, ye "will not bel eve. i. e., you 
 do not ask to know the truth, but to make me condemn myself. 
 
 Ver. 68. And if I ask you, put questions to you about my 
 arrest, its legality, and the way you have forced me into my present 
 position. — Ye will not answer, because you would involve your- 
 selves in great perplexities. The case was prejudged. The rest of the 
 verse is to be omitted on the evidence of Aleph, B, and other authori- 
 ties, confirmed by the variations of the larger reading which exist in 
 other manuscripts. 
 
 Ver. 69. But. This indicates the connection of thought : you have 
 prejudged my case, but, as the time has come to speak, in order that 
 through suffering I may pass to glory, I tell you of that glory and thus 
 confess myself the Christ : From henceforth, etc. A similar declaration 
 had been made during the night examination ; see Matt. 26 : 64 ; Mark 
 14 : 62, but a repetition is not all improbable, for Our Lord not only 
 claims to be the Christ, but as Son of man claims Divine power; this 
 claim shortens the examination, since it gave the council ground for a 
 distinct charge of blasphemy. Whatever views the Jews had of the 
 Person of the Messiah, Christians should learn from Christ's own words 
 what He claims to be. 
 
22: 70,71—23: 1.] LUKE XXIII. 331 
 
 70 the power of God. And they all said, Art thou then 
 
 71 the Son of God ? And he said unto them, ' Ye say 
 that I am.* And they said, What further need have 
 we of witness ? for we ourselves have heard from his 
 own mouth. 
 
 Chapter 23: 1-25. 
 
 Jesus before Pilate and Herod. 
 
 23 : l And the whole company of them rose up, and 
 
 1 Or, Ye say it, because I am. 
 
 * Read in text Ye say it, for I am, and in the margin Ye say that I am. — Am. Com. 
 
 Ver. 70. Art thou then the Son of God ? This question 
 shows that they understood Hini aright, and only wished for a more 
 explicit statement. The action of the high priest at the previous 
 examination confirms this view. — Ye say that I am. The word 
 rendered ' that ' has also a causal sense, and that sense is more appro- 
 priate here. The Am. Company prefer to render ' for I am,' since this 
 conveys the exact force of the clause : ' ye say it (correctly), for I am.' 
 Comp. a similar saying in John 18 : 37. Any reference in ' I am' to 
 the name of Jehovah, seems improbable. 
 
 Ver. 71. What further need, etc. The admission of Jesus made 
 the question even more pertinent now. As far as the death of Christ 
 had a judicial ground, that ground was His own claim to be the Son of 
 God. Either His claim was correct, or the Jews were right in putting 
 Him to death. To ignore His claim is to side with His murderers. 
 
 Jesus before Pilate and Herod (the Civil Trial), vers. 1-25. 
 Parallel passages : Matt. 27 : 1, 2, 11-31 ; Mark 15 : 1-15 ; John 18 : 29-40 ; 19: 1-16. 
 The last named Evangelist is most detailed in his account, although some remarkable 
 incidents are preserved by Matthew alone. Luke is quite condensed in his narrative, 
 but the appearance before Herod (vers. 6-12) is peculiar to this Gospel. ' Here we 
 have the description, on the one hand of the series of manoeuvres used by the Jews 
 to obtain from Pilate the execution of the sentence, and on the other, of the series of 
 Piiate's expedients or counter manoeuvres, to get rid of the case which was forced on 
 him.' Godet. The right of passing a capital sentence was in the hands of the procu- 
 rator, and Pilate had strictly held to his right (comp. John 18: 31). Hence the ne- 
 cessity for this civil trial. 
 
 Vers. 1-7. The First Appearance before Pilate. 
 
 Ver. 1. Led him, probably in formal procession. — Before Pilate ; 
 Pontius Pilate, the 'governor of Judaea' (chap. 3:1), was the fifth 
 Roman procurator in that province, which was annexed to the 
 empire when Archelaus was deposed (about A. D. 7). He held the 
 office during the years A. D. 26-3(5, being removed in consequence of 
 a complaint made against him at Rome by the Jews. Many acts of 
 cruelty (comp. chap. 13 : 1) marked his administration. His charac- 
 
332 LUKE XXIII. [23: 2-4. 
 
 2 brought him before Pilate. And they began to accuse 
 him, saying, We found this man perverting our na- 
 tion, and forbidding to give tribute to CaBsar, and 
 
 3 saying that he himself is J Christ a king.* And 
 Pilate asked him, saying, Art thou the King of the 
 Jews? And he answered him and said, Thou sayest. 
 
 4 And Pilate said unto the chief priests and the multi- 
 
 1 Or, an anointed king. * Omit the marginal rendering. — Am. Com. 
 
 ter was neither weak nor vacillating, despite the impression produced 
 by the Gospel narratives. Naturally cruel and unyielding he was out- 
 witted by the persistent malignity of the Sanhedrin. It is a question 
 whether Pilate resided in a palace formerly belonging to Herod, or in 
 the Castle Antonia. The former seems the more probable locality. 
 Caesarea was the usual residence of the procurator, but his presence at 
 Jerusalem during the feasts was usual and necessary. 
 
 Ver. 2. Began to accuse him. It appears from John 18 : 30 
 that the Sanhedrin attempted to obtain sentence against Jesus without 
 any formal charge. Failing in this they made the political accusation 
 here stated. The religious offence which led to His condemnation in 
 the council is indeed stated (John 19: 7), and was the true occasion 
 of our Lord's crucifixion. But Pilate was forced to comply with their 
 wishes by the political accusation, which Luke gives with most pre- 
 cision. — We found. This implies investigation they had never 
 made. — Perverting, giving a false direction to, our nation. They 
 thus represent themselves as genuine friends of the people. — For- 
 bidding, etc. This was a downright falsehood. — And saying, etc. 
 This involved what was true. But from this single element of truth 
 they deduced certain political results, which had never occurred, and 
 by putting these false inferences in the foreground sought to obtain 
 sentence of death against our Lord. The marginal rendering is ex- 
 ceedingly improbable. The rulers explain the word ' Christ ' to mean 
 ' a king,' as the warrant for this political charge. In the council the 
 same word had been interpreted to mean 'Son of God ' (chap. 22: 70), 
 and Jesus' claim to the title construed as blasphemy. In all this the 
 prominent question is still respecting the Person of Christ. At all 
 events he takes up that point of the accusation (ver. 2) which involved 
 the greatest political offence. Among the Romans it was usual to 
 question the accused, for the purpose of forcing a confession from him. 
 
 Ver. 3. And Pilate asked him. This took place privately 
 within the Pnetorium (John 18: 33.— Art thou the King of the 
 Jews? Pilate's question implies some knowledge of the Messianic 
 expectations of the Jews. — Thou sayest it=Yes. So Matthew and 
 Mark. But fuller details of the interview are given by John (18 : 34-38). 
 Pilate's language in ver. 4 implies some further conversation. 
 
 Ver. 4. I find no fault in this man. Pilate speaks as a judge. 
 
23: 5-9.] LUKE XXIII. 333 
 
 5 tudes, I find no fault in this man. But they were 
 the more urgent, saying, He stirreth up the people, 
 teaching throughout all Judaea, and beginning from 
 
 6 Galilee even unto this place. But when Pilate heard 
 
 7 it, he asked whether the man were a Galilaean And 
 when he knew that he was of Herod's jurisdiction, he 
 sent him unto Herod, who himself also was at Jerusa- 
 lem in these days. 
 
 8 Now when Herod saw Jesus, he was exceeding glad : 
 for he was of a long time desirous to see him, because 
 
 Knowing that the Sanhedrin would have no desire to put to death any 
 one for the political crime alleged, he examines our Lord and satisfies 
 himself that no such political crime was involved in His claim to be 
 King of the Jews. 
 
 Ver. 5. And they were the more urgent. They strengthened 
 their charge, urging anew the charge of perverting the people : He 
 stirreth up the people, etc.— From Galilee. This was probably 
 designed to arouse Pilate's resentment against him as a Galilaean, 
 since the governor hated the Galileans (comp. ch. 13 : 1), and was at 
 enmity with Herod (ver. 12). But they were disappointed. 
 
 Ver. 6. Heard it. The reading of Aleph, B, L, T, and the Coptic 
 version (favored by the variations of the other authorities) omits the 
 object after 'heard.' In English we must supply *it.' What he heard 
 was the name Galilee. 
 
 Ver. 7. Herod's jurisdiction. As an inhabitant of Galilee, 
 Jesus was under the authority of Herod Antipas, who was Tetrarch 
 of Galilee and Peraea. — He sent him. The word used is a legal 
 term, generally applied to the transfer of a cause from a lower to a 
 higher tribunal. Hence it was not to get Herod's opinion, but to re- 
 lieve himself by transferring his prisoner to Herod's judgment. There 
 may have been a thought of thus doing a courtesy to reconcile Herod. 
 Their quarrel (ver. 12) had probably been caused by some question of 
 jurisdiction. — In these days. Probably for the purpose of attend- 
 ing the passover feast. . . 
 
 Vers. 8-12. Our Lord before Herod. Peculiar to Luke. 
 
 Ver. 8. Was exceeding glad. This joy of Herod seems all 
 the more frivolous and unkingly, if we suppose that the case of Jesus 
 was actually oiFered to his jurisdiction. — Had beard This was the 
 reason of his desire. — And he hoped. The original indicates that 
 this hope was contemporaneous with the continued desire. The pres- 
 ent occasion is not directly referred to here. Yet the frivolous joy 
 arose from the confident expectation that now his long-continued de- 
 sire and hope would be met. « Jesus was to him what a skilful juggler 
 is to a seated court — an object of curiosity.' Godet. 
 
334 LUKE XXIII. [23: 9-12. 
 
 he had heard concerning him ; and he hoped to see 
 9 some l miracle done by him. And he questioned him 
 
 10 in many words ; but he answered him nothing. And 
 the chief priests and the scribes stood, vehemently 
 
 11 accusing him. And Herod with his soldiers set him 
 at nought, and mocked him, and arraying him in 
 
 12 gorgeous apparel sent him back to Pilate." And Herod 
 and Pilate became friends with each other that very 
 day : for before they were at enmity between them- 
 selves. 
 
 1 Gr. sign. 
 
 Ver. 9. And he questioned. The character of the questions 
 may be inferred from Herod's reception of Jesus, as well as from the 
 next clause: but he answered him nothing. For such a judge, 
 the incestuous adulterer, the murderer of the Baptist, the Holy One 
 had neither miracles nor words. 
 
 Ver. 10. And the chief priests, etc. Pilate had sent them 
 there. There is no hint that Herod took any steps toward real inves- 
 tigation. Finding his curiosity was not to be gratified, he treats the 
 case with contempt. 
 
 Ver. 11. And Herod. Failing of his expected entertainment, 
 the monarch seeks amusement in the way here narrated. The motive 
 was resentment at the silence of Jesus, though actual contempt was 
 doubtless felt. — With his soldiers (a peculiar word), i. e., his at- 
 tending body guard. — Set him at nought, treated Him contemptu- 
 ously, and mocked him, with words and actions alike. — And ar- 
 raying him in gorgeous apparel. This garment was put on in 
 mockery, and hence brilliant. It may have been the same scarlet 
 cloak which is spoken of in Matt. 27 : 28, and thus indicated con- 
 tempt of His claims to royalty, or a ivhite robe, such as candidates for 
 office wore. The sneer in the latter case is obvious. Still the word 
 itself does not mean 'white,' and the question is an open one. — Sent 
 him back to Pilate. This may have been designed to conciliate 
 Pilate, but it is in keeping with the frivolous conduct of Herod 
 throughout. 
 
 Ver. 12. Became friends ■with each other, etc. If the cause 
 of the quarrel was some question of jurisdiction, connected possibly 
 with the occurrence mentioned in chap. 13 : 1, we see a reason why a 
 reconciliation now took place. As early as Acts 4 : 27, we find be- 
 lievers alluding in their prayers to this coalition of Herod and Pilate. 
 Even if neither was directly hostile, practically the indecision of the 
 one and the indifference of the other conspired to nail our Lord to the 
 cross. It is easy to harmonize this account with those of Matthew 
 and Mark, but more difficult to insert the occurrence in Johns nar- 
 rative. The probable position is after John 18 : 38. 
 
23: 13-16.] LUKE XXIII. 335 
 
 13 And Pilate called together the chief priests and the 
 
 14 rulers and the people, and said unto them, Ye brought 
 unto me this man, as one that perverteth the people : 
 and behold, I, having examined him before you, found 
 no fault in this man touching those things whereof ye 
 
 15 accuse him : no, nor yet Herod : for he sent him * back 
 unto us; and behold, nothing worthy of death hath been 
 
 1G done by him. I will therefore chastise him, and re- 
 
 * Many ancient authorities read I sent you to him. — Am. Com. 
 
 Vers. 13-25. Further Examination before Pilate ; He Yields 
 to the Hulers. Comp. Matt. 27: 15-26; Mark 15: 6-15; John 18: 
 39, 40. Luke gives, in this paragraph, few new details, although the 
 form of this narrative is peculiar to himself. 
 
 Ver. 13. When he had called together, etc. After the return 
 from Herod. Matthew (27: 17) alludes to this. — And the people. 
 The multitude, doubtless now more numerous, was called to hear a 
 proposal in which their wish was concerned. Pilate was probably 
 seated on the 'judgment seat' (l>ema). 
 
 Ver. 14. Said unto them. Luke, who gives the charge most 
 fully (ver. 2), also states the reply of Pilate more formally. — Pervert- 
 eth. Here the word (Pilate's) is milder than that of ver. 2 (the San- 
 hedrin's). — Before you. John tells of a private interview, which 
 was the main reason of Pilate's state of mind, but both Matthew and 
 Mark speak of a public questioning in distinction from this. 
 
 Ver. 15. Nor yet Herod, who knew Jewish affairs so well.— 
 For he sent him back to us. The reading followed in the A. V. 
 is added in the margin by the Am. Company, since it has the support 
 of A, D, nearly all cursive manuscripts, and the Latin versions. The 
 other reading more fully proves Pilate's assertion, and hence is less 
 difficult, but the weight of evidence in favor of it seems decisive. — 
 Hath been done by him, i.e., Herod's examination failed to elicit 
 any proof that He had committed a crime. In fact Jesus now stood 
 virtually acquitted by both the civil rulers. 
 
 Ver. 16. I -will therefore chastise him. Pilate ought to have 
 said : I will release without any punishment. His want of moral 
 earnestness now appears. This was a concession, and an illegal one, 
 since he declares Jesus to be i nocent. This first wrong step was the 
 decisive one, since the Jews understood how to follow up the advantage 
 thus given them. If he was willing to chastise Jesus illegally, why 
 could he not be forced to crucify Him. This proposition of Pilate was 
 repeated (ver. 22), but Luke does not mention the fact of the scourging, 
 which is stated by all the other Evangelists. It was probably at this 
 time, while the chief priests were persuading the multitude to ask for 
 Barabbas, that Pilate received the message from his wife, mentioned by 
 Matthew only (Matt. 27 : 10). It is evident from vers. 18, 19, that the 
 
336 LUKE XXIII. [23: 18-22. 
 
 18 lease him. 1 But they cried out all together, saying, 
 
 Away with this man, and release unto us Barabbas : 
 
 in one who for a certain insurrection made in the city, and 
 
 20 for murder, was cast into prison. And Pilate spake 
 
 21 unto them again, desiring to release Jesus ; but they 
 
 22 shouted, saying, Crucify, crucify him. And he said 
 unto them the third time, Why, what evil hath this 
 man done? I have found no cause of death in him : I 
 
 1 Many ancient authorities ins«rt ver. 17. Nmo he must needs release unto them at the 
 feast one prisoner. Others add the same words after ver. 19. 
 
 choice between Jesus and Barabbas was offered in connection with the 
 first proposal of Pilate to release Jesus. This was the wrong step which 
 placed Pilate in the power of the Sanhedrin. 
 
 Ver. 17 is not found in A, B, L, a few other uncial manuscripts, and 
 in some versions. The probability of its having been inserted from the 
 parallel passages, to explain the word ' release' (ver. 16) is very great, 
 especially in view of the variation in position (see margin). 
 
 Ver. 18. But they cried out all together. The entire multi- 
 tude, whom the rulers had persuaded. — Away "with this man, etc. 
 Farrar suggests that the two prisoners may have been placed side by 
 side for the choice of the multitude. — Barabbas. On the curious 
 reading 'Jesus Barabbas' found in some copies of Matt. 27: 16, 17, 
 see notes on that passage. The name means ' son of a father,' and has 
 been variously interpreted, e.g., as ' eon of a (heavenly) father,' hence 
 a false Messiah; as 'son of a (spiritual) father,' i. e., 'son of a Rabbi.' 
 
 Ver. 19. One -who for a ceitain insuireotion, etc. He, there- 
 fore, was actually guilty of the political crime which the rulers falsely 
 charged upon Jesus, and was moreover a murderer (comp. Acts 3: 14). 
 This is but one of the many suggestions of the substitutionary character 
 of our Lord's Passion. It is quite probable that Barabbas had been 
 engaged in some riot against Pilate, and hence became a hero with the 
 multitude. To choose him would seem to humiliate Pilate, but 'it was 
 at the same time to let loose the spirit of revolt which was to carry 
 them to their destruction' (Godet). 
 
 Ver. 20. Spake unto them again. It does not appear that 
 Pilate pleaded with them; he makes an attempt to release Jesus, by 
 asking what shall be done with this prisoner. It would seem that he 
 proposed to satisfy the people by scourging Jesus ; comp. ver. 22. 
 
 Ver. 21. But they shouted ; not the word usually rendered 
 'cried.' — Crucify, crucify him. The previous cry, 'Away with this 
 man,' was virtually a demand for execution, and yet Pilate seems to 
 have been surprised at this demand. He, the representative of justice, 
 had unjustly submitted this matter of life or death to a mob ; they had 
 been encouraged in their cruel desire by his injustice. 
 
 Ver. 22. The third time. Pilate's persistence is noted in all the 
 
23: 23-26.] LUKE XXIII. 337 
 
 23 will therefore chastise him and release him. But they 
 were instant* with loud voices, asking that he might 
 
 24 be crucified. And their voices prevailed. And Pilate 
 gave sentence that what they asked for should be done. 
 
 25 And he released him that for insurrection and murder 
 had been cast into prison, whom they asked for ; but 
 Jesus he delivered up to their will. 
 
 Chapter 23: 26-49. 
 
 The Crucifixion. 
 
 26 And when they led him away, they laid hold upon 
 one Simon of Cyrene, coming from the country, and 
 laid on him the cross, to bear it after Jesus. 
 
 * Instead of instant read urgent — Am. Com. 
 
 accounts ; and this verse has a tone of indignation. — Why, what evil, 
 etc. This statement is recorded in this connection by the three Synop- 
 tists. But only here is it joined with the proposal to chastise him 
 and release him. It is this willingness to punish the innocent Jesus 
 which keeps Pilate in the power of the mob. He seems to have counted 
 upon satisfying their rage with the scourging. 
 
 Ver. 23. But they were instant (or, better, urgent) with 
 loud voices. Luke passes over the scourging and crowning with 
 thorns, the presentation to the people (Ecce Homo), the final effort to 
 release our Lord, the washing of Pilate's hands, and the final taunt 
 made by the governor with our Lord (John 19: 13-16). This verse 
 may be regarded as a condensed statement of these closing efforts of 
 Pilate to release Jesus. The failure is graphically announced : And 
 their voices prevailed. The Roman ruler was conquered. 
 
 Ver. 24. And Pilate gave sentence. — Final and official sen- 
 tence, from the judgment seat; comp. John 19: 13-16. 
 
 Ver. 25. And he released him, etc. This verse presents the 
 contrast between Barabbas and Jesus in brief and telling words. 'The 
 details repeated here (ver. 19) regarding the character of Barabbas bring 
 into prominence all that is odious in the choice of Israel; and the words 
 he delivered Him to their will, all the cowardice of the judge who thus 
 declines to act as the protector of innocence' (Godet). The Innocent 
 One suffered ; God is righteous : these two statements can be reconciled 
 only on that view which informs the Epistles, but was foretold by the 
 evangelical prophet : ' The Lord hath laid on Him the iniquity of us 
 ail' (Is. 53: 6). 
 
 The Crucifixion, vers. 26-49. 
 
 Parallel passages : Matt. 27 : 32-5G; Mark 15 : 21-41 ; John 19 : 17-30. The indepen- 
 22 
 
338 LUKE XXIII. [23: 27. 
 
 27 And there followed him a great multitude of the 
 people, and of women who bewailed and lamented 
 
 dence of the Evangelists appears in their accounts of this central fact of Redemption. 
 Many of the most striking and affecting details have been preserved by Luke alone. 
 He makes no further allusion to the scourging (vers. 16, 22), and omits all reference to 
 the mockery by the Roman soldiers, spoken of by all the other Evangelists. On the 
 other hand we find mentioned here only the scene on the way to Calvary (vers. 'Z7-32), 
 and the story of the penitent robber (vers. 39-43). Both of these accord with the 
 general spirit of the whole Gospel, as do the three words from the cross (vers. 31, 43, 46) 
 which Luke alone has preserved for us. The Via Dolorosa, the traditional way along 
 which our Lord was led to Golgotha, and with which many legends have been con- 
 nected, begins at the fortress Antonia and passes westward to the Church of the Holy 
 Sepulchre. But if Pilate's residence was, as seems more probable, in the summer place 
 of Herod (comp. ver. 1), we cannot fix a single point of the weary way ; the place of 
 crucifixion being still in dispute. (On the whole matter of the topography of Golgotha, 
 see Schaff, Through Bible Lands, pp. 259-270.) Comp. further ver. 34. The traditional 
 site at the Church of the Holy Sepulchre) has been profaned by quarrels, desecrated 
 by superstition, and, from the fourth century until now, has contributed to the untold 
 evils springing from a false estimate of the sacredness of places associated with our 
 Lord's life and death. A sentimental prejudice against this locality is entitled to as 
 much weight as a tradition in its favor. It is perhaps a blessing that we do not know 
 the precise spot where He died for us, since this knowledge might obscure the signifi- 
 cance of the fact that He did die for us. The Gospels are absolutely free from every 
 suggestion that can encourage a superstitious reverence for particular places. Golgo- 
 tha (Skull) was near the city, yet outside of it; and not far from a garden in which 
 Joseph of Arimathaea had a sepulchre hewn out of the rock (John 19 : 21, 40 ; Matt. 27 : 
 60 ; comp. Heb. 12 : 12). More than this we do not know with certainty, and need not 
 know for our soul's comfort. 
 
 Vers. 26-32. The Way to the Crucifixion. Here Luke is full. 
 
 Ver. 26. When they led him away. Comp. Matt. 27:32; 
 Mark 15: 21. (John omits this incident). The whole execution would 
 be under the charge of a centurion, four soldiers attending each pris- 
 oner (comp. John 19: 23). — Laid hold upon (Matthew and Mark: 
 'impress') one Simon of Cyrene ; 'the father of Alexander and 
 Rufus' (Mark). — Coming from the country; not necessarily im- 
 plying that he had been laboring in the fields. This assumption has 
 been used to prove that this was not the feast day. Why he was im- 
 pressed is unknown, but it may have been on account of some manifes- 
 tation of sympathy, especially as he was a stranger. — To bear it after 
 Jesus. The hinder part alone was laid upon Simon. The relief was 
 comparatively slight ; there is no proof that our Lord was sinking under 
 the load. He who bears the cross after Jesus, bears the lightest end of 
 it. It seems quite probable from Mark 15: 21, that both he and his 
 sons were afterwards well known believers. 
 
 Ver. 27. A great number of the people. The ordinary crowd 
 at an execution, but some of the Sanhedrin may have been among 
 
23: 28-30.] LUKE XXIII. 339 
 
 28 him. But Jesus turning unto them said, Daughters 
 of Jerusalem, weep not for me, but weep for your- 
 
 29 selves, and for your children. For behold, the days 
 are coming, in which they shall say, Blessed are the 
 barren, and the wombs that never bare, and the breasts 
 
 30 that never gave suck. Then shall they begin to say 
 i to the mountains, Fall on us ; and to the hills, Cover 
 
 them (comp. ver. 35). This joining of our Lord with malefactors, in 
 public procession with malefactors, may have been instigated by the 
 rulers ; but thus they prepared for the King of the Jews an opportu- 
 nity to demonstrate His royal dignity. — And of "women. Such a 
 crowd would be largely made up of women. These were not the 
 Galilean women (ver. 49), but women of Jerusalem (ver. 28). — Be- 
 wailed and lamented him. This does not of itself indicate any 
 real attachment to Him. It was the natural sympathy usual to the 
 sex at such a time. Some among them may have wept from deeper 
 motives, especially since our Lord spoke to them as He did. The later 
 Jewish tradition that expressions of sympathy for a malefactor on the 
 way to execution were unlawful, is not well enough sustained to prove 
 that the conduct of the women was unexampled. 
 
 Ver. 28. Daughters of Jerusalem. A natural address, but 
 solemn and pointing to their relation to a doomed city. — Weep not 
 for me. Comp. Heb. 12 : 2. He not only endures the cross, but for- 
 gets His sorrows, so heavy, to tell the truth to those who manifest for 
 Him only a human sympathy. — But weep for yourselves. Ap- 
 propriate words for those who even now make of the crucifixion a 
 mere popular tragedy. Doubtless many of these very women lived 
 until the siege of Jerusalem, about forty years afterwards, but the 
 catastrophe was to fall most directly upon their children: and for 
 your children. Comp. Matt. 27: 25 : ' His blood be on us and on 
 our children.' 
 
 Ver. 29. The days are coming. As certainly coming, as He 
 was going to death. — They shall say. 'They' refers to those in 
 Jerusalem, especially the women in Jerusalem, at the time foretold. 
 His disciples would not be there, and there is here implied a warning 
 to escape. But the whole tone of the prediction implies also that few 
 of them do so. — Blessed, etc. A fearful woe is introduced by the 
 word 'Blessed.' IIos. 9 : 12-16, contains the same thought as this 
 verse. The days will be so terrible that it will be a curse to be a 
 mother instead of a blessing. "When being a mother is reckoned a 
 curse, the days are indeed evil ! 
 
 Ver. 30. Begin to say, etc. The language is quoted from Hos. 
 10: 8. ' Begin' does not necessarily imply a repetition of the saying, 
 but there is probably an allusion to another and a greater day of 
 wrath. The prediction had a primary reference to the siege of Jeru- 
 
340 LUKE XXIII. [23: 31-33. 
 
 31 us. For if they do these things in the green tree, 
 what shall be done in the dry ? 
 
 32 And there were also two others, malefactors, led 
 with him to be put to death. 
 
 33 And when they came unto the place which is called 
 lr The skull, there they crucified him, and the malefac- 
 tors, one on the right hand and the other on the left. 
 
 1 According to the Latin, Calvary, which has the same meaning. 
 
 salem and a literal fulfilment then, for, as Josephus tells us, the Jews 
 in multitudes ' hid themselves in the subterranean passages and sewers 
 under the city.' 
 
 Ver. 31. If they do these things in the green tree, etc. In 
 proverbial form our Lord here contrasts "what is coming upon Himself, 
 • the green tree,' the fruitful vine, the innocent one -when He bore our 
 sins, with what would come upon them, ' the dry tree,' the unfruitful 
 ones standing to bear their own judgment. 'These things' must be 
 interpreted as a judgment on sin, or the contrast fails. ' They' is used 
 impersonally of human agency in general. Other explanations have 
 been suggested ; but none of them seem worthy to be final utterances 
 of our Lord as a Teacher. .At such a time nothing could be more ap- 
 propriate than an allusion to His vicarious work. He could not avert 
 the judgment He must announce, but even at the last joins with it a 
 thought of His work for sinners. 
 
 Ver. 32. Two others. The sympathy seems to have been, not 
 for them, but for Him alone. — Malefactors, ' robbers,' as Matthew 
 and Mark tell us, probably adherents of Barabbas (comp. Mark 15 : 7). 
 
 Vers. 33-38. The Crucifixion and Mocking. Comp. Matt. 27 : 
 33-43; Mark 15: 22, 33; John 19: 17-24. Luke's account is the 
 briefest. He mentions (the others do not) the mocking offer of drink 
 by the soldiers (ver. 36). Here only do we find the touching prayer, 
 usually called the first word on the cross. The casting lots for our 
 Lord's garments is briefly mentioned, and the mocking of the people 
 is only hinted at (see on ver. 35). 
 
 Ver. 33. The skull, or simply, 'Skull.' Comp. the Hebrew Gol- 
 gotha (Matthew, Mark, and John), which also means this. 'Calvary' 
 is of kindred meaning, but taken from the Latin version. The name 
 probably arose from a resemblance to a skull in the shape of the slight 
 elevation where the crosses were placed. Mount Calvary is an er- 
 roneous expression. This could scarcely have been the usual place of 
 execution (see on Matt. 27 : 33). There is even now no special place 
 of execution in Jerusalem. This 'place' was without the city. It is 
 by no means certain that the spot noAv occupied by the church of the 
 Holy Sepulchre was outside the wall, which then existed. This was 
 the second wall, and would seem to have included more territory than 
 the present one, which includes the spot in question. — There they 
 
23 J 34.] LUKE XXIII. 341 
 
 34 *And Jesus said, Father, forgive them ; for they know 
 not what they do. And parting his garments among 
 
 1 Some ancient authorities omit And Jesus said, Father, forgive them; for they know 
 not what ihty du. 
 
 crucified him. Matthew and Mark tell of the offer of the usual 
 stupefying draught, which our Lord refused. Such draughts were 
 prepared, it is said, by the compassionate women of Jerusalem. 'The 
 cross employed in capital punishment varied in form, being sometimes 
 simply a stake on which the sufferer was impaled, sometimes consist- 
 ing of two pieces of timber put together in the form of a T or an X 
 (as in what we know as the St. Andrew's cross) ; sometimes in that 
 familiar to us in Christian art as the Latin cross. In this instance, 
 the fact that the title or superscription was placed over our Lord's 
 head, implies that the last was the kind of cross employed. In carry- 
 ing the sentence of crucifixion into effect, the cross was laid on the 
 ground, the condemned man stripped and laid upon it. Sometimes he 
 was simply tied ; sometimes, as here, nails driven through the hands 
 and feet ; sometimes a projecting ledge was put for the feet to rest on : 
 sometimes the whole weight of the body hung upon the limbs that 
 were thus secured' (Plumptre). The prayer of ver. 34 was uttered 
 as the cross was placed in position, or when our Lord was nailed to 
 the instrument of torture. Godet remarks respecting the punishment; 
 ' The crucified usually lived twelve hours, sometimes even till the 
 second or third day. The fever which soon set in produced a burning 
 thirst. The increasing inflammation ef the wounds in the back, hands, 
 and feet; the congestion of the blood in the head, lungs, and heart; 
 the swelling of every vein, an indescribable oppression, racking pains 
 in the head ; the stiffness of the limbs, caused by the unnatural posi- 
 tion of the body ; these all united to make the punishment, in the lan- 
 guage of Cicero, crudelissimum tcterrimumque supplicium.' No mode of 
 death could show more terribly the awful effects of sin ; and this 
 death Avas announced beforehand by our Lord, ' who His own self bare 
 our sins in His body upon the tree ' (1 Pet. 2 : 24). 
 
 Ver. 34. And Jesus said. During the act of crucifixion, as it 
 would appear from the language which follows. The first of the seven 
 words on the cross, preserved by Luke alone, is perhaps the one best 
 alapted to ' draw all men' unto Him 'when lifted up.' — Father, for- 
 give them. Even in the act of crucifixion He speaks as ' Son of 
 God!' And thus offering Himself, He also intercedes, performing 
 His twofold priestly work. Comp. Is. 53 : 12 : ' He bore the sin of 
 many, and made intercession for the transgressors.' ' Them ' refers, 
 first of all, to the four soldiers who actually crucified Him, since they 
 are spoken of in all the other clauses. It is true they only obeyed 
 orders ; but vers. 36, 37 show that they had a certain pleasure in their 
 cruel duty. They acted as the agents, directly, of the Jewish rulers, 
 in a wider sense of the Jewish nation, and most widely and truly of 
 mankind. All sinners conspired to nail Him there. — For they 
 
342 LUKE XXIII. [23: 35-37. 
 
 35 them, they cast lots. And the people stood behold- 
 ing. And the rulers also scoffed at him, saying, He 
 saved others; let him save himself, if this is the Christ 
 
 36 of God, his chosen. And the soldiers also mocked 
 him, coming to him, offering him vinegar, and saying, 
 
 37 If thou art the King of the Jews, save thyself. 
 
 know not what they do. Comp. Acts 3: 17. This is the mo- 
 tive, not the ground, for forgiveness. Ignorance may diminish guilt, 
 but does not remove it, else no prayer for forgiveness would be needed. 
 It is one design of this record, showing us the forgiving love of our 
 Lord as He died for the sins of men, to awaken in men, through the 
 application of it by the Holy Spirit, a knowledge of what they do as 
 sinners in nailing Him to the cross, that they may repent and be for- 
 given for His sake. The prayer is only for those who in some way 
 help in the great crime. Those who deny that they are sinners deny 
 that it is for them. Aleph (first corrector), B, D (first hand), and a 
 few early Latin manuscripts are the authorities referred to in the mar- 
 gin. But the passage is accepted by nearly all modern critical editors. 
 — And parting his garments among them, they cast lots. 
 The clothes of the condemned were the portion of the executioners. The 
 reason for casting lots is stated in John 19: 23, 24, and the remarkable 
 fulfillment of prophecy noted. Of the seven words from the cross, 
 Luke gives the first (as here); # the second (ver. 43) to the penitent 
 robber; the seventh (ver 46), commending His Spirit to His Father. 
 John gives the third (to Mary and John), the fifth (' I thirst'), and the 
 sixth (' It is finished') ; while Matthew and Mark give the fourth (the cry 
 of distress to God) only, though hinting at others. The last four fol- 
 lowed each other in quick succession. 
 
 Ver. 35. And the peoplo stood beholding. At the time 
 when the prayer was uttered. A crowd w r ould not, however, remain 
 still long jon such an occasion, and others would be coming from the 
 city, so that there is no disagreement with the accounts of Matthew 
 and Mark. — And the rulers also, etc. Also implies that some of 
 the people joined in the mockery (see Matthew). Luke tells of the 
 charge of Peter (Acts 2 : 23: 'Ye hav.e taken .... and slain'). — 
 If this is, etc. The tone is that of contempt. Matthew and Mark 
 narrate these scoffs much more fully. The former tells how the 
 rulers cited the Messianic Psalm (Ps. 22), the opening words of which 
 our Lord used in wailing His distress. 
 
 Ver. 3G. Offering him vinegar. It was about midday, when 
 they would be eating and drinking, and they drank to Him, holding 
 out to Him in mockery the sour wine (vinegar) they used. Thus (he 
 incident is natural, and at the same time totally distinct from the one 
 related by the other Evangelists, which occurred about three hours later. 
 
 Ver. 37. If thou art the King of the Jews, save thy- 
 
23: 38-40.] LUKE XXIII. 343 
 
 38 And there was also a superscription over him, this is 
 
 THE KING OF THE JEWS. 
 
 39 And one of the malefactors which were hanged railed 
 on him, saying, Art not thou the Christ ? save thyself 
 
 40 and us. But the other answered, and rebuking him 
 said, Dost thou not even fear God, seeing thou art in 
 
 self. This scoff was learned from the rulers no doubt (Matt. 27: 42), 
 but it included a .sneer at the Jews as well, as did the title over the 
 cross. 
 
 Ver. 38. And there was also a superscription over him. 
 Luke mentions, the title later than the other Evangelists ; the sneer of 
 the soldiers suggested the mention of Pilate's mockery in writing this 
 superscription. The words : ' in letters of Greek, and Latin, and 
 Hebrew,' were probably inserted here from John 19 : 20, since (besides 
 numerous variations) they are altogether wanting in Aleph (later cor- 
 rector), B, C (first hand), L, and several versions. — This is the 
 King of the Jews. Comp. the objection of the chief priests and 
 Mate's answer (John 19: 21, 22). There are four forms of this title, 
 a different one by each of the Evangelists. A striking proof of in- 
 dependence. A 'discrepancy' seems out of the question, since three 
 languages were employed, and the form given by Mark is common to 
 all the other three. Various conjectures have been made as to which 
 form was given in each of the three languages employed. The signi- 
 ficant fact is the meeting of the three tongu'es representing ancient 
 civilization over that ' Sacred Head, now wounded.' 
 
 Vers. 39-43. The Penitent Robber. Peculiar to Luke. John 
 makes no allusion to the conduct of the malefactors, while Matthew 
 and Mark intimate that both scoffed at our Lord. While those accounts 
 may be regarded as simply more general, it seems probable that both 
 robbers began to revile ; but during the time they hung there, so long 
 to them, one of them was moved to penitence. 
 
 Ver. 39. One of the malefactors. Alford: 'All were now 
 mocking: the soldiers, the rulers, the mob; and the evil-minded thief, 
 perhaps out of bravado before the crowd, puts in his scoff also.' This 
 four-fold mocking is a fearful revelation of the extent and power of sin. 
 The better attested form (so Aleph, B, C, L, and several versions) of 
 the taunt is striking : Art not thou the Christ ? Save thyself 
 and us. 
 
 Ver. 40. But the other answered. The word 'us' had included 
 him, and he protests against being made a partner in the mockery. 
 It is very improbable that this man was a Gentile. The two were pro- 
 bably placed on either side of Jesus, to carry out the taunt that this 
 was the King of the Jews, and these the (Jewish) subjects. It is now 
 generally conjectured that these robbers were companions of Barabbas, 
 in whose place the innocent Jesus was crucified. — Dost not thou 
 
344 LUKE XXIII. [23: 41-43. 
 
 41 the same condemnation? And we indeed justly; for 
 we receive the due reward of our deeds : but this man 
 
 42 hath done nothing amiss. And he said, Jesus, remem- 
 
 43 ber me when thou comest ! in thy kingdom. And he 
 said unto him, Verily I say unto thee, To-day shalt 
 thou be with me in Paradise. 
 
 1 Some ancient authorities read into thy kingdom. 
 
 even fear God (not to speak of penitence and devotion). Others 
 explain : ' even thou,' who art a fellow-sufferer. The reason he ought 
 to fear God is: seeing thou art in the same condemnation, 
 i. e., with this One whom you are railing at. He thus recognizes the 
 fact that Jesus is crucified as a sinner, going on to confess that he was 
 himself a sinner, but the One who hung beside him altogether innocent. 
 This recognition of Christ in the place of a sinner must not be over- 
 looked in considering the faith of the penitent robber. 
 
 Ver. 41. And we indeed justly, etc. He speaks like a true 
 penitent ; for the connection with the last verse involves a reference 
 to God's justice. Too many forget it under the shadow of the cross! 
 — But this man hath done nothing amiss. A stronger state- 
 ment of innocence. ' Even had the robber said nothing more than 
 this, yet he would awaken our deepest astonishment, that God — in a 
 moment wherein literally all voices are raised against Jesus, and not a 
 friendly word is heard in His favor — causes a witness for the spotless 
 innocence of the Saviour to appear on one of the crosses beside Him ' 
 (Van Oosterzee). His faith becomes stronger, for he now turns to 
 Christ Himself. He believed in Christ's innocence, yet believed in 
 the justice of God. There must have been a practical acceptance of 
 our Lord's atoning sacrifice, or the bold faith of his petition has no 
 sufficient foundation. 
 
 Ver. 42. And he said, Jesus, remember me, etc. He does 
 not ask liberation from the cross, but is satisfied to cast himself on the 
 personal love and care of the Being hanging in torture beside him. — 
 When thou comest in thy kingdom, i. e., at thy coming in thy 
 kingdom. 'Into' is incorrect (though sustained by B, L, Vulgate), 
 and leaves out of view that the man's faith recognized Jesus, not as 
 one who would become King, but who was King, and as such would 
 appear again, not as now, but in His royal dignity. It detracts nothing 
 from the man's faith to suppose that he himself cherished some of the 
 common Jewish expectations when he thus spoke. But whatever his 
 belief about the kingdom, his faith in the King was implicit. 
 
 Ver. 43. Verily I say unto thee. A Divine assurance in re- 
 sponse to faith. — To-day, i. e., before that day ended. The Roman 
 Catholics, to sustain the doctrine of purgatory, join this with 'I say 
 unto thee ;' but there was no need of asserting that He was speaking 
 1 to-day.' The promise implies, first of all, that both should die that 
 
23: 44.] LUKE XXIII. 345 
 
 44 And it was now about the sixth hour, and a darkness 
 
 day, instead of lingering long, as was often the case, and then that 
 both should that day pass to the same place: sbalt thou be •with 
 me in Paradise. Our Lord would that day be in Paradise, and the 
 penitent robber with Him. The man's faith was in Christ as a Person, 
 and Christ's promise was of personal association with Himself. If this 
 is borne in mind, we have a check to the many fancies which are wont 
 to gather about the word Paradise as here used. (1) It means the 
 place (or, state) where the soul of Jesus was between His death and 
 resurrection. The clause in the Apostles' Creed: 'He descended into 
 hell,' or, ' Hades,' must be explained or supplemented by our Lord's 
 declaration that He was that day in Paradise. (2) In choosing a word 
 used by the Jews, our Lord designed, not chiefly to indorse the Jewish 
 views on the subject, but to convey to the dying robber a promise of 
 blessedness which he understood, though certainly not to its full ex- 
 tent. The Jews thus termed that part of the world of disembodied 
 spirits which is opposed to Gehenna (or, hell) ; the happy side of the 
 state of the dead. Comp. chap. 16: 22: 'Abraham's bosom.' Most 
 expositors are content to accept this as the meaning here, although 
 they claim of course that the reality which Jesus promised transcended 
 the Jewish expectations, and that this promise implied necessarily a 
 participation in the resurrection glory of the just. This view distin- 
 guishes between Paradise here, and in 2 Cor. 12: 4; Rev. 2: 7 ^'the 
 Paradise of God'). There is, however, a more extended view: that 
 our Lord went down into the depths of death to announce His triumph 
 and thus transfer those in 'Abraham's bosom' into 'the Paradise of 
 God' (comp. 1 Pet. 3: 18, 19), and that as the robber died after Him 
 (John 19; 32, 33), the former passed at once into this Paradise. This 
 view suggests a solution of some of the difficulties in regard to Old 
 Testament believers, while it does not at all imply conversion after 
 death. Such an event as our Lord's death could have such an effect, 
 and the change could take place in a moment. Both views imply that 
 this Paradise is not the fulness of glory at God's right hand. Our 
 Lord passed to that forty days afterwards, in the body, and thither His 
 people go when they too have been raised. Bliss belongs to 'Paradise' 
 indeed; but it will be perfect only after the resurrection. Only on 
 these latter points does the New Testament speak plainly; the danger 
 has ever been in going beyond its statements. 
 
 Vers. 44-46. The Closing Scene. Comp. Matt. 27 : 45-53 : Mark 
 15: 33-38. Luke's account is very brief, passing over the tender 
 scene narrated in John 19: 26, 27, the lamentation mentioned by Mat- 
 thew and Mark, and the incident (recorded by all three), which fol- 
 lowed the exclamation: 'I thirst;' but it alone has preserved for us 
 the last word on the cross. 
 
 Ver. 44. About the sixth hour, i. <?., about noon, according to 
 the Jewish mode of reckoning. All three of the Synoptists name this 
 as the time when the darkness began, and the statement must be regarded 
 
34G LUKE XXIII. [23: 45. 
 
 45 came over the whole Maud until the ninth hour, 2 the 
 sun's light failing : and the veil of the 3 temple was rent 
 
 1 Or, earth. 2 Gr. the sun /ailing. 3 Or, sanctuary. 
 
 as accurate. On the difficulty arising from a comparison of Mark 15: 
 25 and John 19: 14, see on those passages. Whatever explanation be 
 accepted, the independence and honesty of the witnesses is proven by 
 the apparent discrepancy. But no explanation is admissible which 
 implies inaccuracy in the verse before us; here three witnesses agree, 
 and on a point which eye witnesses could not fail to recollect accurately. 
 — A darkness came over the "whole land. The It. V. properly 
 transposes the renderings of the text and margin of the A. V. It is 
 true that the evidence of heathen writers has been adduced to prove 
 that there was about this time a remarkable darkness in Egypt ; but the 
 statement of the Evangelists does not necessarily imply that it extended 
 beyond Judaea. The darkness could not have been the result of an 
 eclipse, since the passover occurred at the time of the full moon. An 
 earthquake followed (Matt. 27: 51), but the darkness which precedes 
 an earthquake is not so long or extended. Whatever natural causes 
 entered, we may well regard such phenomena at such a time as, in the 
 truest sense, supernatural. Since our Lord showed supernatural power 
 in His life, His death, in view of its purpose, might well be attended 
 with such events. The darkness has been supposed to signify the 
 mourning of nature ; but it also stands connected with the hiding of 
 God's face. — Until the ninth hour; three o'clock. The darkness 
 continued the part of the day usually the brightest. While nature was 
 in darkness, indicating the character of this deed, our Lord remained 
 almost entirely silent. And the taunts of the crowd seem to have 
 ceased. The silence was broken about the ninth hour by the lamenta- 
 tion : 'My God, my God, why hast thou Torsaken me' (Matthew and 
 Mark). 
 
 Ver. 45. The sun's light failing. So the R. V. correctly para- 
 phrases. This was the cause of the darkness. It can scarcely imply 
 that the sun had been visible during the darkness and at last itself 
 disappeared. — And the veil of the temple, or, 'sanctuary.' The 
 veil which separated the Holy of Holies from the Holy Place. Matthew, 
 who is more detailed, speaks of this after our Lord's death. It proba- 
 bly took plaee at the moment He expired. Luke places it here, with- 
 out implying that it occurred before that moment. The time was the 
 hour of the evening sacrifice. 'The record suggests manifold thoughts 
 to Christians: the entrance of the true High Priest with the eternal 
 Sanctuary; the breaking down of all separation between man and God; 
 the connection with our Lord's last word, " It is finished ;" the rend- 
 ing of the veil of flesh in which He dwelt, was tabernacled ; the final 
 breaking up of the ancient dispensation ; these and similar explana- 
 tions indicate, but do not exhaust the full significance of the event' 
 (Bible Commentary). 
 
23 : 46, 47.] LUKE XXIII. 347 
 
 46 in the midst. l And when Jesus had cried with a loud 
 voice, he said,* Father, into thy hands I commend my 
 spirit: and having said this, he gave up the ghost. 
 
 47 And when the centurion saw what was done, he glori- 
 fied God, saying, Certainly this was a righteous man. 
 
 1 Or, And Jesus, crying icith a loud voice, said. 
 
 * Let margin i and text exchange places — Am. Com. 
 
 Ver. 46. Cried -with a loud voice. Matthew and Mark men- 
 tion this without giving the words. The Greek does not necessarily 
 suggest that the cry preceded the saying here recorded. Hence the 
 Am. Com. prefer to transpose the text and margin, as they now stand. 
 At the same time the parallel passages make it probable that the cry 
 here referred to was ' It is finished' (John 19: 86). — Father, into 
 thy hands I commend my spirit. Our Lord dies with Scriptural 
 words on His lips (Ps. 31; 5). 'The whole Psalm is not necessarily 
 Messianic, for, by saying 'Father,' our Lord gives the whole its higher 
 meaning for this hour. 'Spirit' here means the immaterial part of 
 Him who was dying. It is idle to say that the soul went to Hades and 
 the spirit to His Father, for He had told the robber that He, the Per- 
 sonal object of His faith, would be in Paradise that day (ver. 43). In 
 this prayer which came after the sixth word ('It is finishod'), with its 
 announcement of the completed work, our Lord freely gives up His 
 spirit to the Father. The dying would indeed come in the course of 
 nature, but this represents it as the supreme act of love and obedience. 
 — Ullmann : 'Whoever could think that Jesus, with these words, 
 breathed out His life forever into the empty air, such an one certainly 
 knows nothing of the true, living spirit, and, consequently, nothing of 
 the living God, and of the living power of the crucified One.' — Gave 
 up the ghost. Lit., 'expired,' but with an active sense. The phy- 
 sical cause of death, it is thought by many, was rupture of the heart. 
 The death was real, as is further proven by the subsequent events. 
 Whether viewed as the act of God, bruising Him for our iniquities, or 
 as His own act of self-sacrifice, or as the wicked act of those hating 
 Him in His holiness, it has one great purpose, — to redeem men by 
 really atoning for their sins. Else His death, the death of the loveliest 
 man, the beloved Son of God, were unjust. Let those who object to its 
 atoning purpose roconcile the facts with God's mercy. 
 
 Vers. 47-49. The Effect ox the Spectators. Comp. Matt. 27 : 
 54—56 ; Mark 15 : 39-41. Luke inserts a new detail in ver. 48. 
 
 Ver. 47. The centurion. In charge of the crucifixion, probably 
 a heathen, but of what nation it is impossible to tell. — Saw "what 
 was done. Mark is most exact here: 'that He so cried out.' — He 
 glorified God. The original implies a continued action and thus 
 favors the idea that the centurion was really converted by the sight. — 
 Certainly this was a righteous man. 'Righteous' means here 
 
348 LUKE XXIII. [23: 48-50. 
 
 48 And all the multitudes that came together to this sight, 
 when they beheld the things that were done, returned 
 
 49 smiting their breasts. And all his acquaintance, and 
 the women that followed with him from Galilee, stood 
 afar off, seeing these things. 
 
 Chapter 23: 50-56. 
 The Burial of our Lord. 
 
 50 And behold, a man named Joseph, who was a coun- 
 
 first innocent, then just, truthful. The centurion knew that He had been 
 accused of making Himself ' Son of God;' and this verdict implies the 
 truthfulness of the claim. Moreover he had heard the sufferer call to 
 His Father. Both confessions might have been made, but if only one 
 were uttered in words, it seems more probable that the other Evange- 
 lists give it accurately. It seems idle to suppose that Luke tones down 
 the phrase 'Son of God,' to prevent his readers from giving it too ex- 
 alted a meaning. 
 
 Ver. 48. And all the multitudes, etc. No mention is made of 
 the rulers. Jerusalem was crowded, and the 'multitudes' were great. 
 — This sight, or, 'spectacle.' — The things that -were done. 
 These put an end to mockery. — Returned smiting their breasts. 
 In self-reproach, for they had cried out for His crucifixion. — Luke 
 alone speaks of this, but it is not implied that the people had taken no 
 part in the previous mockery. Such a change is by no means uncom- 
 mon. This accords with the Pentecostal inquiry (Acts 2: 39), and 
 may be regarded as the result of our Lord's prayer (ver. 34). ' As the 
 centurion's exclamation is an anticipation of the conversion of the 
 Gentile world, so the consternation which takes possession of the Jews 
 in witnessing the scene anticipates the final conversion anl penitence 
 of this people: comp. Zech. 12: 10-14' (Godet). 
 
 Ver. 49. And all his acquaintance. Peculiar to Luke. 'All' 
 now present in Jerusalem. The Eleven may be included, though John 
 had led Mary home. Possibly they were not there, fearing to come, a 
 view favored by the fact that no mention is made of them in connection 
 with the burial. The account is so brief, that it cannot be considered 
 as contradicting John 19 : 25. Here follow the events recorded in 
 John 19 : 31-37, the breaking of the legs of the malefactors, and the 
 piercing of the side of Jesus. 
 
 The Burial of our Lord, vers. 50—5G. 
 Parallel passages : Matt. 27 : 57-C1 ; Mark 15 : 42-47 ; John 10 : 33-42. All the Evan- 
 gelists narrate the main facts here recorded. The hurial of our Lord is important in 
 proving the reality of His death, as well as of His resurrection. Hence it is sometimes 
 reckoned as belonging to our Lord's humiliation and again to His state of exaltation. — 
 Luke does not name the two Marys (Matthew and Mark), nor do any of the Synoptists 
 refer to the presence of Nicodemus (John). Here also we find proofs of independence. 
 
23: 51-53.] LUKE XXIII. 349 
 
 51 cillor, a good man and a righteous (he had not con- 
 sented to their council and deed), a man of Arimathsea, 
 a city of the Jews, who was looking for the kingdom 
 
 52 of God : this man went to Pilate, and asked for the 
 
 53 body of Jesus. And he took it down, and wrapped it 
 in a linen cloth, and laid him in a tomb that was hewn 
 
 Ver. 50. Named Joseph. The character and position of this 
 man are described by the Evangelists with singular variety of form, 
 and yet with marked agreement of fact. The various legends respect- 
 ing this Joseph are of course untrustworthy. — A councillor. A 
 member of the Sanhedrin, as the next verse plainly shows.— Good, 
 in moral character. — And a righteous. In the Old Testament sense. 
 'Good' is more than 'righteous' (comp. Eom. 5: 7); but the former 
 always includes the latter. (The R. V. retains here the awkward order 
 of the A. V., but in other respects has much improved the English 
 form of vers. 50, 51.) 
 
 Ver. 51. He had not consented. From chap. 22: 70, we may 
 infer that he was absent from the morning meeting of the Sanhedrin, 
 probably from all. — Their counsel. Ihe formal decision, which 
 resulted in the deed, i. e., crucifixion. — Of, or, 'from,' Arimathsea. 
 He was of that city; but it is possible that he came 'from' that place 
 at this time. .'The name is a modification of the later Hebrew Ramtha, 
 "a hill," and is the same name as Ramah, Ramathaim, etc. Hence 
 the town of Joseph has been variously identified with Eamleh in Dan, 
 Ramathaim in Ephraim (1 Sam. 1: 1), and Baniah in Benjamin* 
 (Farrar). The first seems out of the question, since Arimathsea was a 
 City of the Jews. The second is the more probable locality, and it 
 was then included in Judaea. Robinson and others identify Arimathsea 
 with another place near the ancient Lydda. — "Who was looking, 
 etc. The continuous force of the verb is brought out in the R. V., which 
 properly omits 'also' (not found in the earliest authorities, and pro- 
 bably inserted from the parallel passages). He was a disciple, 'but 
 secretly for fear of the Jews' (John 19: 38). 
 
 Ver. 52. This man went to Pilate. For the particulars of 
 this bold request, see Mark 15: 43-45. 
 
 Ver. 53. And he took it down. It is uncertain whether 
 Nicodemus (also a member of the Sanhedrin) appeared on the scene, 
 before or after the body was taken down ; but the spices brought by 
 the latter were for the hasty embalming when Joseph wrapped it in 
 a linen cloth: comp. John 19: 39, 40.— Laid him in a tomb, 
 etc. This 'new tomb' belonged to Joseph (Matthew), and was in a 
 garden close to the place of crucifixion (John 19: 41). Matthew and 
 Mark tell how a stone was rolled against the door of the tomb, while 
 Luke and John first allude to that fact in their account of the Resur- 
 rection. 
 
350 LUKE XXIII. [23 : 54-56. 
 
 54 in stone, where never man had yet lain. And it was 
 the day of the Preparation, and the sabbath J drew on. 
 
 55 And the women, which had come with him out of 
 Galilee, followed after, and beheld the tomb, and how 
 
 56 his body was laid. And they returned, and prepared 
 spices and ointments. 
 
 1 Gr. began to dawn. 
 
 Ver. 54. And it was the day of the Preparation, i. e.. the 
 
 day before the Sabbath (Mark 15: 42). Comp. Matt. 27: 62, -which 
 shows that on the Sabbath the rulers went to Pilate to provide a guard 
 for the sepulchre. — And the sabbath drew on. The word used 
 of the natural day is applied here to the legal day which began at sun- 
 set. The time was probably between five and six in the evening. 
 
 Ver. 55. And the -women, etc. Matthew and Mark mention 
 the two Marys alone; it is probable that others were with them, but 
 that these two alone remained at the sepulchre. None of them seem 
 to have been with Joseph when the body was taken down. There is 
 no hint of the presence of any of the Apostles. 
 
 Ver. 56. And prepared spices and ointments. It would 
 seem that this preparation of spices took place that evening, while 
 Mark implies that it took place later. The other women who did not 
 remain at the sepulchre, may have made immediate preparations. 
 The last clause of this verse is to be joined with what follows (as in 
 the R. V.), so that it is not necessary to suppose that the resting took 
 place after the preparation of spices. The sense, according to Van 
 Oosterzee, is: 'After they had viewed the grave, they bought (not 
 stated when?) spices, and rested indeed the Sabbath day, according to 
 the law ; but when this was over, they went with the spices as quickly 
 as possible to the grave.' The burial was hasty, though costly ; these 
 preparations were natural, whether made before or after the Sabbath. 
 If this Friday were the day after the Passover meal, it is claimed that 
 the spices and linen cloth (Mark 15: 46) could not have been bought. 
 Yet these objections are of doubtful validity. In this case the prepa- 
 rations were probably made on Saturday evening, after the Sabbath 
 was ended (comp. Mark 16: 1). There seem to have been two parties 
 of women (see chap. 24: 1); the larger body is probably referred to 
 here. 
 
 The Resurrection. 
 
 The Gospel narratives nowhere describe the Rising of the Lord. They all emphasize 
 the fact that the tomb was found to be empty on the morning of the first day of the 
 week ; and then tell different appearances of the Risen Lord. Nowhere is the inde- 
 pendence more marked, and the proof of honesty in the narrators iB not less striking. 
 Furthermore, the great variety of details and seeming confession which characterize 
 the accounts of the visits to the tomb, must be regarded as an evidence that each 
 account was derived from an eye witness. Each, though presenting different details, 
 
24: 1.] LUKE XXIV. 351 
 
 indicates a movement fn>ni doubt to certainty, from fear to hope and jay. These 
 phenomena in the written records effectually dispose of all the theories which seek to 
 6et aside the Resurrection uf our Lord as a historical fact. Such narratives could not 
 be utter falsehoods ; had they been the inventions of later times, the divergences would 
 not Lave appeared. To supi>ose that these writers 'and all the early Christians) were 
 deceived, taxes our credulity. Christianity as a fact demands the Risen Christ as a 
 reality. The spiritual effect can be accounted for only by the admission of the super- 
 natural cause. Because a spiritual effect was the blessed purpose, the fact is presented 
 to us, not to afford scientific proof of the supernatural, but in such a way as to further 
 the spiritual result. The Lord appeared only to Ilia own: He had predicted that the 
 world would behold Him no more (John 14 : 19). He would not work miracles to 
 gratify superstition or idle curiosity : still less reveal Himself as the Risen One, to those 
 who desired no spiritual life from Him. To have His people know Him as the living 
 Saviour, was necessarily the main purpose in His lingering for forty days upon the 
 earth. To have their testimony as to the fact is worth more to the Church than any 
 demonstration which would have confounded His enemies. The weekly Lord's day 
 the yearly Easter day, the unbroken line of gospel proclamations based upon the fact, 
 combine with the continuous life wrought by the Holy Spirit Ho promised to His peo- 
 ple, in confirming the truth of the simple narratives of the Evangelists. 
 
 Orper of Appearances. — There is room for discussion, as to both the number pnd 
 the order of the appearances recorded in the Gospels. Probaby more occurred than are 
 mentioned f comp. Acts 2: 3). At least ten are specified in the New Testament; five of 
 them on the day of the Resurrection. The order is doubtful, especially in the case of 
 the earlier ones, but the following seems most probable: 
 
 ( 1.) The appearance to Mary Magdalene alone, after she left the other women (John 
 
 20: 14; Mark 16 : 9). 
 ( 2.) To all the women, except Mary Magdalene, who may, however, have been present 
 
 (Matt. 28 : 9, 10). See below. 
 ( 3.) To Peter (ver. 34; comp. 1 Cor. 15 : 5). 
 
 ( 4.) To the two disciples on the way to Emmaus (vers. 13-32; comp. Mark 16: 12,13). 
 ( 5.) To the Ten Apostles, Thomas being absent (John 20: 19-24; vers. 36-43; Mark 
 
 16: 14). 
 This closes the record of the first Christian Sabbath, emphatically the Lord's 
 
 day. 
 ( 6.) To the Eleven Apostles (John 20: 24-49), at Jerusalem a week later. 
 ( 7.) To Seven Apostles, in Galilee, at the Lake-of Gennesaret (John 21 ; 1-14), specified 
 
 as the third time to the Apostles as a body. 
 ( 8.) To a multitude of the disciples in Galilee (Matt. 28: 16-20; comp, Mark 16: 15- 
 
 1S), probably, but not certainly, the ' five hundred brethren ' spoken of in 1 Cor. 
 
 15: 6. 
 ( 9.) To James (1 Cor. 16 : 7\ most probably 'the Lord's brother;' place unknown. 
 (10.) The final appearance, in Jerusalem, endin? with the Ascension from Olivet (vera. 
 
 50, 51 ; Acts 1 : 9, 10). This may or may not be identical with that named in 
 
 1 Cor. 15 : 7 (' to all the Apostles '). 
 The appearance to Saul of Tarsus on the way to Damascus, is to be reckoned as one 
 of the strongest proofs of the Resurrection, but as it took place after the Ascension, we 
 do not number it here. Of the five appearances here grouped as occurring on the day 
 
352 LUKE XXIV. [24 : 1. 
 
 Chapter 24: 1-12. 
 
 Tfie Women at the Sepulchre. 
 
 And on the sabbath day they rested according to the 
 
 24 : l commandment. But on the first day of the week, 
 
 at early dawn, they came unto the tomb, bringing the 
 
 of tho Resurrection, Luke omits all mention of (1) and (2). He, however, details the 
 appearances of (4) and (5y in the subsequent part of this chapter, telling of (3) in ver. 
 34, and then passing over the others (which are, however, alluded to in Acta 1 : 3), ho 
 closes with an account of the last appearance (10), which ended with the Ascension 
 (vers. 50, 51). 
 
 The Women at the Sepulchre, vers. 1-12. 
 
 Parallel passages: Matt. 28: 1-10; Mark 16: 1-11; comp. John 20: 1-18. The 
 main difficulty in harmonizing the various accounts is in connection with the visits of 
 the women to the tomb. The time of the morning was ' at early dawn ' (ver. 1) ; all 
 the various statements point to a very early hour. But it is in the highest degree 
 probable that there were two parties of women, one consisting of Mary Magdalene* 
 the other Mary and Salome, who are named by Matthew and Mark ; and the other 
 made up of the Galilsean women spoken of in chap. 23 : 55, 56. Two of the smaller 
 party had been watching at the tomb late on Friday evening (Matt. 27 : 61 ; Mark 15: 
 47), and Salome had doubtless been comforting Mary, the Lord's mother (comp. John 
 19 : 27). These three seem to have visited the sepulchre first, the larger body follow- 
 ing with the ' spices and ointments' (chap. 23: 56. Finding the stone rolled away, 
 Mary Magdalene runs back to tell Feter and John (John 2U : 2), the other two ap- 
 proach nearer and receive a message from an angel sitting on the stone outside the 
 sepulchre (Matt. 28 : 2-7). After they had gone, Peter and John come and find the 
 tomb empty (John 20: 3-10), but Mary Magdalene returns, looks in, sees two angels, 
 and then turning away is met by our Lord Himself, who sends a message by her to 
 the disciples (John 20 : 12-18). The other women, joined apparently by the other 
 Mary and Salome, visit the tomb, as narrated here in vers. 3-8. As they go back to 
 deliver the message they had received from the angels, they meet the Lord (Matt. 28 : 
 9), but Luke omits all reference to this. Why, we cannot tell, in the absence of 
 further information. But taking the chapter as a whole, it would seem that the ac- 
 count was derived from one of the two disciples mentioned in vers. 13-35, who had 
 left Jerusalem before obtaining all the particulars, and that we have here a portrayal 
 of the successive events as they came before his mind. (Notice the marked agreement 
 between vers. 9-12 and 22-24.) The various notices of the angelic appeannce need 
 occasion no difficulty ; these heavenly messengers were, doubtless, present in numbers, 
 but appeared several times to work conviction on the minds and hearts of the women. 
 Hence at the Nativity there was 'a multitude of the heavenly host' with loud song-;; 
 here quiet messengers to restore hope to sorrowing doubting ones. The supernatural, 
 however, was natural at this time. * A Resurrection without such extraordinary cir- 
 cumstances would have been a spring without flowers, a sun without days, a triumph 
 without the victor's crown ' (Van Oostorzee). 
 
24: 2-5.] LUKE XXIV. 333 
 
 2 spices which they had prepared. And they found the 
 
 3 stone rolled away from the tomb. And they entered 
 
 4 in, and found not the body l of the Lord Jesus. And 
 it came to pass, while they were perplexed thereabout, 
 behold, two men stood by them in dazzling apparel : 
 
 5 and as they were affrighted, and bowed down their 
 faces to the earth, they said unto them, Why seek ye 
 
 l Some ancient authorities omit of the Lord Jesus. 
 
 Ver. I. The latter part of the verse preceding should be prefixed. 
 — But, having rested during the Sabbath, on the first day of the 
 ■week, at early dawn. This agrees with the other accounts. — 
 They came, etc., i. e., the women spoken of in chap. 23 : 55, 56. 
 It is evident from that passage as well as ver. 10, that there were a 
 number of them. It is highly probable, but not certain, that this 
 verse refers to the larger company, which had been preceded by the 
 Marys and Salome (Matt. 28: 1). The omission of the last clause 
 (Aleph, B, C, L, 33, Latin versions), 'and certain others with them,' 
 also favors this view ; the words having been inserted because ' they ' 
 was misunderstood as referring to the women mentioned by Matthew 
 and Mark, not to the larger company. 
 
 Ver. 2. And they found the stone rolled away. No men- 
 tion has been previously made of ' the stone.' Mark : ' rolled back.' 
 The tomb was probably hewn horizontally in the face of the rock. 
 Comp. the saying of the women who first came (Mark 16 : 3, 4). 
 
 Ver. 3. And they entered in. This, we think, is the entrance 
 spoken of in Mark 16:5. Luke does not allude £p the earthquake 
 or to the angel seated on the stono without (Matthew). The ancient 
 authorities referred to in the margin are: D and some early Latin 
 manuscripts. There are other variations, which probably warrant this 
 note. 
 
 Ver. 4. Perplexed thereabout. A natural state of mind, even 
 if they had some hope of His rising, for now He seemed lost to them. 
 Comp. Mary -Magdalene's expression (John 20: 2—13). — Two meD, 
 This was the form of the angelic appearance. — Stood by them. 
 As this word (comp. chap. 2:9: 'the angel of the Lord stood by 
 them') does not necessarily imply a standing position, there is no 
 difficulty in reconciling this with Mark 16: 5. — In dazzling ap- 
 parel. The form is peculiar to Luke, and suggests that the brilliancy 
 was like that of lightning. At such a time the presence of a multi- 
 tude of angels was, so to speak, natural, and hence a variety of ap- 
 pearances. 
 
 Ver. 5. Bowed down their faces to the earth. Peculiar 
 
 to Luke.— "Why seek ye the living among the dead ? Why 
 
 seek ye one who is living and no longer dead in the place where the 
 
 dead are looked for. The term 'living,' or, ' him that liveth,' may 
 
 23 
 
354 LUKE XXIV. [24 : 6-10. 
 
 G Hhe living among the dead? 2 He is not here, but is 
 risen : remember how he spake unto you when he was 
 
 7 yet in Galilee, saying that the Son of man must be 
 delivered up into the hands of sinful men, and be 
 
 8 crucified, and the third day rise again. And they re- 
 
 9 membered his words, and returned 3 from the tomb, 
 and told all these things to the eleven, and to all the 
 
 10 rest. Now they were Mary Magdalene, and Joanna, and 
 Mary the mother of James : and the other women with 
 
 1 Gr. him that liveth. 2 Some ancient authorities omit He is not here, but is risen. 
 8 Some ancient authorities omit /row the tomb. 
 
 have here a higher significance. Christ is the Living One, as Himself 
 the Life, and this the angel knew ; whether he meant to say so or not. 
 Mark does not give these words, but their substance. 
 
 Ver. 6. He is not here, but is risen. The ' authorities ' 
 which omit the clause are nearly the same as those mentioned in the 
 note on ver. 3. Here the margin seems unnecessary. — Remember, 
 elc. This they had forgotten, naturally enough in the circumstances. 
 — When he was yet in G-aliiee, i.e., with them in Galilee, their 
 home (chap. 23: 55). This verse has occasioned difficulty, in view of 
 the fact that according to Matthew and Mark Galilee was spoken of 
 by the angel in a different connection. But we suppose that this re- 
 minder preceded the direction of Mark 16 : 7, and that the angelic 
 announcement of Matt. 28 : 5-7 was made to but two of the 
 women. 
 
 Ver. 7. Saying that the Son of man, etc. Comp. chap. 9 : 
 22 ; 28 : 32. The announcements in these passages were made to the 
 Twelve, but Mark 8 shows that a wider circle heard them. The angel 
 knew of this. The term ' Son of man ' is here quoted ; it is not else- 
 where applied to Christ after the Resurrection. 
 
 Ver. 9. And told all these things. Comp. Mark 16 : 8. The 
 accounts, despite the variations, complement each other. Their doubt 
 is brought forward there, where the command is mentioned ; here, 
 where nothing is said of the command, we have the final obedienee, 
 which, however, followed the appearance of Jesus Himself to them as 
 they returned (Matt. 28 : 9). — From the tomb. The Vulgate and 
 one of the Fathers omit this phrase. The margin is more curious than 
 useful. — All the rest, i. e., of Jesus' followers. Peculiar to Luke, 
 and in close connection with the subsequent incidents. 
 
 Ver. 10. This verse is somewhat parenthetical, and its exact form 
 must be carefully noted : Now they were Mary Magdalene, 
 and Joanna, and Mary the mother of James (who thus re- 
 ported): and the other women with them told these thing3 
 unto the apostles. The inoro important persons are mentioned 
 
24:11-13.] LUKE XXIV. 356 
 
 11 them told these things unto the apostles. And these 
 words appeared in their sight as idle talk ; and they 
 
 12 disbelieved them. l But Peter arose, and ran unto the 
 tomb ; and stooping and looking in, he seeth the linen 
 cloths by themselves : and he 2 departed to his home, 
 wondering at that which was come to pass. 
 
 Chapter 24: 13-35. 
 Our Lord appears to Two Disciples at Emmaus. 
 
 13 And behold, two of them were going that very day 
 to a village named Emmaus, which was threescore 
 
 1 Some ancient authorities omit ver. 12. 2 Or, departed, wondering with himself. 
 
 first, but all bore the message. In the next verse we learn the recep- 
 tion given to the story. The form suggests a variety of accounts in the 
 tumult of feeling natural at such a time, and divides the women into 
 two parties. On the women here spoken of, see chap. 8 : 2, 3 ; comp. 
 Matt. 27 : 56. — The individual experience of Mary Magdalene is passed 
 over, but her story doubtless met with the same reception. 
 
 Ver. 11. These 'words (or, 'sayings'). The original indicates 
 that accounts were given by different persons. — Appeared in their 
 sight. A full expression, more than 'seemed to them.' — Idle talk. 
 ' Nonsense and superstitious gossip.' 
 
 Ver. 12. But Peter arose. 'Then' is incorrect, for it is not im- 
 plied that this happened after the women returned. The unbelief just 
 mentioned is contrasted with the conduct of impulsive Peter. Luke 
 does not mention John, but ver. 24 shows that he does not exclude him. 
 The details agree so closely with John's account (chap 20: 2-10) that 
 we mast suppose the two Evangelists speak of the same visit, which 
 took place before the return of the whole company of women. Luke 
 does not mention the appearance to Peter at this point, but in ver. 34. 
 It is his habit to go on with one line of thought, and afterwards to in- 
 sert an omitted detail, in logical, rather than chronological, connection. 
 The verse is omitted altogether in D, four early Latin manuscripts, one 
 codex of the Vulgate, and another of the Syriac version. A few minor 
 variations have strengthened the doubts respecting its genuineness. 
 But the evidence in its favor is too strong to be overcome. An insertion 
 to conform with John is possible, but in that case the interpolator 
 might have been expected to insert the name of John also. The manu- 
 script D has many singular readings. 
 
 Our Lord appears to Two Disciples at Emmaus, vers. 13—35. 
 
 Lnke alone relates this striking and touching incident, although Mark 16 : 12 refers 
 to the same event. This is the fourth appearance of our Lord ; that to Peter (ver. 34) 
 
, 356 LUKE XXIV. [24: 14, 15. 
 
 14 furlongs from Jerusalem. And they communed with 
 each other of all these things which had happened. 
 
 15 And it came to pass, while they communed and ques- 
 tioned together, that Jesus himself drew near, and 
 
 having been passed over in the narrative The particularity of detail, and the fact 
 that the whole chapter seems to give the impressions of one of the two who walked to 
 Emmaus, have led 6omo to the opinion that Luko was himself the companion of 
 Cleopas (for other theories, see on ver. 13). But Luke was probably a Gentile. It is 
 most likely that Luke derived his information from Cleopas or his companion. This 
 appearanco has rightly been regarded as bearing the most human character. 
 
 Ver. 13. Two of them, i. e., of those spoken of at the close of 
 ver. 9. It is unlikely that they were Apostles (comp. ver. 33). One 
 was named 'Cleopas' (ver. 18), but we know nothing further. The 
 name seems to be = Cleopatros (as Antipas = Antipatros), and a dif- 
 ferent one from Clopas (or, 'Cleophas' in the A. V.) mentioned in John 
 19: 25. We reject the view that this was Alphseus (Clopas), and his 
 companion, 'James the son of Alphams.' This theory would identify 
 this appearance with that spoken of in 1 Cor. 15: 7. Conjecturo has 
 been busy in naming the companion of Cleopas : Luke himself; Nathan- 
 iel ; others, supposing that ver. 34 is the language of these two disci- 
 ples, have thought that it was Simon Zelotes, or Simon Peter. This is 
 least likely of all. — Emmaus. The site of this village has been much 
 discussed. The name itself means ■ warm water,' and a number of places 
 were thus called, in each case doubtless because of a warm spring in 
 the neighborhood (comp. the French Aix, attached to several watering 
 places). There was a town of this name about one hundred and 
 seventy-six stadia from Jerusalem, in the plain of Judasa (see 1 Mace. 
 3: 40), called Nicopolis in the third century. This was early con- 
 founded with the place here spoken of, and a few manuscripts, among 
 them the oldest (Sinaitic), insert 'one hundred' before 'sixty.' Still, 
 as Josephus (7, 6, 6) speaks of another Emmaus as sixty stadia from 
 Jerusalem, we should look for it at that distance, especially as Nicopo- 
 lis was too far away to permit of a return to Jerusalem the same day. 
 If we place the return later, we introduce a difficulty in regard to the 
 appearance of the Lord, narrated in ver. 3G, etc. Opinion is divided 
 between two places, now called respectively Kubeibeh and Kulonich, 
 both west of Jerusalem (the latter more to the north). — Sixty fur- 
 longs (stadia)=about eight English miles. They therefore probably 
 left Jerusalem early in the afternoon, thus reaching Emmaus about 
 sun-down (see on ver. 29). 
 
 Ver. 14. And they communed; more exactly, 'were commu- 
 ning.' The substance of their conversation is evident from vers. 19-24. 
 
 Ver. 15. Jesus himself drew near. Probably coming from 
 behind and overtaking them, since He went with them. Further, 
 they assume that He had been in Jerusalem (ver. 18). Jesus draws 
 near to commune with those who commune of Him. 
 
24 : 10-18.] LUKE XXIV. 357 
 
 16 went with them. But their eyes were hoklen that 
 
 17 they should not know him. And he said unto them, 
 1 What communications are these that ye have one with 
 another, as ye walk? And they stood still, looking 
 
 18 sad. And one of them, named Cleopas, answering 
 said unto him, 2 Dost thou alone sojourn in Jerusalem 
 and not know the things which are come to pass there 
 
 1 Gr. TT7ja< words are these that ye exchange one with another. 
 
 2 Or, Dost thou sojourn alone in Jerusalem, and knowest thou not the things. 
 
 Ver. 16. But their eyes were holden, etc. He Himself pre- 
 vented their knowing Him ; and this was His purpose of love ; He 
 would conceal only to reveal more fully. Thus He could best explain 
 to them the meaning of His own death ; immediate recognition would 
 have filled them with a tumult of joy, fear, and doubt. Natural causes 
 probably aided in preventing the recognition. Comp. Mark 16: 12 
 ('in another form'). A quiet, vigorous, dignified traveller, such as 
 He appeared to be, would not be readily recognized as the One so lately 
 languid in death on the cross. We often fail to recognize Christ when 
 He is nearest to us; if He holds our eyes, as He sometimes does, it is 
 to bless us more ; if we hold our own eyes, then we are in danger of 
 never recognizing Him at all. 
 
 Ver. 17. "What communications? See the literal rendering 
 in the margin of the R. V. Some earnest disputing is meant, though 
 no blame is implied. This implies also that He walked with them for 
 a time before He thus spoke. — And they stood still, looking 
 sad. This is the reading now generally accepted (Aleph, A appa- 
 rently, B, L, and two of the earliest versions). It suggests that the 
 interruption was unwelcome, as does the response of Cleopas (ver. 18). 
 The other reading may be taken as two questions: 'as ye walk? and 
 why are ye sad?' or rendered as in the A. V. A briefer reading gives: 
 'as ye walk (being) sad?' 
 
 Ver. 18. One of them. The best authorities omit 'the.' — Cleo- 
 pas. See ver. 13. — Dost thou alone sojourn at Jerusalem 
 and not know, etc. This is a literal rendering, and may mean, as 
 the margin of the R. V. suggests: 'Dost thou sojourn alone, and 
 (hence) not know?' But the more probable sense is: 'Art thou the 
 only one sojourning in Jerusalem and not knowing,' etc. 'Sojourning' 
 implies that they took Him for one who had been at Jerusalem to at- 
 tend the Passover. This they probably inferred from His walking 
 away from the city, or from the thought that no inhabitant could be 
 ignorant of this matter ; hardly from any peculiarity of dialect. It is 
 implied, not only that even a stranger might be expected to know of 
 these things, but that only one who was ignorant of the whole matter 
 could inquire why they thus talked. So absorbing did the events ap- 
 pear to them. 
 
358 LUKE XXIV. [24: 19-21. 
 
 19 in these days? And he said unto them, What things? 
 And they said unto him, The things concerning Jesus 
 of Nazareth, which was a prophet mighty in deed and 
 
 20 word before God and all the people : and how the 
 chief priests and our rulers delivered him up to be 
 
 21 condemned to death, and crucified him. But we hoped 
 that it was he which should redeem Israel. Yea and 
 beside all this, it is now the third day since these 
 
 Ver. 19. "What things ? Our Lord says nothing in regard to 
 either point which Cleopas had assumed (ver. 18), but puts a question 
 to draw them out. It was the wisdom of love, concealing without 
 falsehood or deceit. — And they said. Probably Cleopas, the other 
 chiming in. But it is unnecessary to portion out the discourse. — 
 The things concerning Jesus of Nazareth. They give Him 
 the human name, of which a stranger might have heard. — A prophet, 
 mighty in deed and word. The sphere of His power was both in 
 word and in deed. A similar expression is applied by Stephen to 
 Moses. — Before God and all the people. By word and deed He 
 had attested Himself as a Prophet, not only in the eyes of the people, 
 the mass of whom thus regarded Him, but before the face of God. 
 
 Ver. 20. And how. The connection is with ver. 48: Hast not 
 known how? — Our rulers. These disciples were therefore Jews; 
 and they probably thought their new companion was also of their race. 
 Delivered him. This was the act of the rulers. — To be con- 
 demned to death. Lit., to the condemnation of death, i. e., by 
 
 Pilate. And crucified him. Here, as so often, this is spoken of 
 
 as the act of the chief-priests and rulers. 
 
 Ver. 21. Here we see most distinctly the conflict of hope and fear 
 in the minds of the disciples. It seems as though they were thinking 
 aloud, unmindful of the supposed stranger. — But we (on our part 
 over against the hostility of the rulers) hoped. They do not say they 
 had believed this, or that they still hoped so, but that they had once 
 been in the habit of thus hoping, until their expectation was checked 
 by the events they mentioned. — That it was he which should 
 redeem Israel. A Messiah would certainly come to redeem Israel ; 
 their hope had been that this Jesus was that One. Their view of re- 
 demption included both spiritual and political deliverance. — Yea and. 
 This marks a contrast with their former hope. — Besides all this, it 
 is now the third day. The Greek is peculiar. Lit., 'it' (or, 'he') 
 •leadeth the third day.' Some refer this to Jesus. In any case there 
 seems to be a thought of the promise of the Piesurrection. Their faint 
 hope had grown fainter, until the third day came without bringing a 
 fulfilment of the promise. 
 
24:22-25.] LUKE XXIV. 359 
 
 22 things came to pass. Moreover certain women of our 
 company amazed us, having been early at the tomb ; 
 
 23 and when they found not his body, they came, saying, 
 that they had also seen a vision of angels, which said 
 
 24 that he was alive. And certain of them that were 
 with us went to the tomb, and found it even so as the 
 
 25 women had said : but him they saw not. And he said 
 
 Ver. 22. Moreover. Here too there is a contrast, as much as to 
 say: We were well-nigh hopeless, yet other occurrences aroused our 
 hope, without, however, fulfilling it (ver. 24). — Of our company, 
 cherishing the same hope. — Amazed us. This strong expression 
 indicates the effect produced upon them, in their perplexed state of 
 mind, by the strange, but unsatisfactory, state of things mentioned in 
 vers. 23, 24. — Having been early, etc. This should be joined with 
 what follows. It begins the account of the facts that amazed them. 
 
 Ver. 23. The narrative agrees with vers. 2-11. — That they had 
 also seen. Not finding what they sought, they had 'also' seen what 
 they did not seek, and heard what they could scarcely believe. 
 
 Ver. 24. And certain of them that were with us. This 
 may properly be referred to the Apostles, Peter and John. They 
 would not speak of them by name, or as Apostles, to this apparent 
 stranger. Knowing from other sources that John accompanied Peter 
 (John 20: 2-10), we have a right to use this verse in explaining ver. 
 12. — As the women had said, i. e., that the sepulchre was empty. 
 — But him they saw not. This is the last contrast. The. hope 
 that had been rekindled was turned to sadness (ver. 17), because despite 
 the angelic message, the Lord had not yet appeared. According to 
 Matthew, the women (according to Mark and John, Mary Magdalene) 
 had already seen the Lord ; these disciples were therefore unaware of 
 this. Yet ' Him they saw not,' hints that something had occurred to 
 lead them to expect to see Him. Possibly then some rumor of it had 
 reached their ears. But even were this the case, they had treated the 
 report as 'idle talk' (ver. 11). It is more probable that they left 
 Jerusalem before the full report came. The appearance to Peter may 
 have taken place after these two disciples left Jerusalem (see on ver. 
 34). 
 
 Ver. 25. And he said to them. Something in Him led them 
 to speak so freely of their perplexity ; with a word He might now have 
 turned their sorrow into joy, but He would give them thorough in- 
 struction. He answers, not in a tone of pity, but of rebuke, as one 
 competent to teach them — O foolish men, without understanding, 
 unreceptive intellectually, and slow of heart, sluggish in the en- 
 tire disposition. — To believe in all, etc. (The margin is scarcely 
 necessary, but suggests that the Greek preposition is not the one which 
 usually follows the word 'believe.') They could not have been dis- 
 
800 LUKE XXIV. [24 : 20-29. 
 
 unto them, O foolish men, and slow of heart to bo- 
 
 26 lieve l in all that the prophets have spoken ! Behoved 
 it not the Christ to suffer these things, and to enter 
 
 27 into his glory? And beginning from Moses and from 
 all the prophets, he interpreted to them in all the 
 
 28 scriptures the things concerning himself. And they 
 drew nigh unto the village, whither they were going : 
 
 29 and he made as though he would go further. And 
 they constrained him, saying, Abide with us : for it is 
 toward evening, and the day is now far spent. And 
 
 1 Or, after. 
 
 ciples -without believing a part of prophecy, but they would have un- 
 derstood IIi3 death and confidently expected His resurrection, if they 
 had believed ' all.' Our Lord intimates that the slowness to believe 
 was the ground of the want of understanding. Those slow to believe 
 the Old Testament prophecies as a whole have been least apt to dis- 
 cover their Messianic meaning. 
 
 Ver. 20. Behoved it not (according to these prophecies) the 
 Christ (of whom they speak) to suffer these things (which have 
 made you sad), and (according to the prophets, by just such sufferings) 
 to enter into his glory ? The ground of these prophecies lies in a 
 deeper necessity. If we may thus speak of it, the necessity for such 
 sufferings, on His way to glory, was for our redemption. They needed 
 most instruction about the necessity of such sufferings. Many doubt- 
 ing, unbelieving hearts need such instruction still ; they talk of 
 Christ's glory, and forget that the appointed way thither was through 
 suffering. 
 
 Ver. 27. Beginning from Moses and from all the pro- 
 phets. Taking each in order, Moses first, and then beginning with 
 each of the others in turn. — In all the scriptures, going through 
 the whole Old Testament. — The things concerning himself. 
 The reproof of ver. 25, and the phrase ' in all the Scriptures,' point 
 to an explanation of the Old Testament as a whole, as typifying and 
 prophesying of Him. Godet : ' In studying the Scriptures for Him- 
 self, He had found Himself in them everywhere (John 5: 39,40). 
 He had now only to let this light which filled His heart ray forth from 
 Him.' 
 
 Ver. 28. He made as though, etc. It is not implied that He 
 said He would go further, but was about to pass on. As a matter of 
 decorum He must thus do, until they should invite Him to stop. This 
 called forth their desire and request. It was still concealing to reveal 
 more fully. 
 
 Ver. 29. And they constrained him, by urgent entreaty. 
 The ground of their conduct is found in ver. 32. — Abide with us. 
 
24 : 30-32.] LUKE XXIV. 361 
 
 30 he went in to abide with them. And it came to pass, 
 when he had sat down with them to meat, he took the 
 1 bread, and blessed it, and brake, and gave to them.* 
 
 31 And their eyes were opened, and they knew him ; and 
 
 32 he vanished out of their sight. And they said one to 
 another, Was not our heart burning within us, while 
 
 1 Or, loaf. * he took the bread and blessed; and breaking it he gave to them.— Am. Com. 
 
 Eramaus may, or may not, have been their home, but they certainly 
 felt themselves at home in the village. — For it is toward evening, 
 and the day is now far spent. The repetition of the same 
 thought is an indication of their urgency. The time was probably 
 shortly before sunset, since the latter phrase seems to refer to the de- 
 clining sun, and they returned to Jerusalem that evening. They pro- 
 bably walked slowly out from the city and hastened back. 
 
 Ver. 30. And it came to pass, etc. The meal must have been 
 soon ready, as the day was far spent, and as ver. 32 gives no hint of 
 any continued conversation in the house. — He took the bread. 
 In doing so He assumed the duty of the master of the house. This 
 favors the view that it was not the home of the disciples. Our Lord 
 was no doubt wont to act thus when eating with His disciples : so that 
 this was a preparation for the subsequent recognition. The meal was 
 an ordinary one, and in no sense a celebration of the Lord's Supper, 
 although it teaches lessons appropriate to that ordinance. — And 
 blessed it. According to Jewish usage: 'Three who eat together 
 are bound to give thanks.' The rendering preferred by the Am. Com. 
 shows that ' blessed ' refers to the giving of thanks before the meal, 
 and not to a consecration of the loaf; com. chap. 21 : 19. Neither the 
 breaking nor the giving to them would be deemed remarkable. Yet 
 the form of the original reminds of the feeding of the multitudes and 
 of the Lord's Supper. 
 
 Ver. 31. And their eyes were opened. The supernatural 
 influence spoken of in ver. 16 was removed. — And they knew 
 him. Natural causes may have aided them. There may have been 
 something peculiar in the manner of breaking the bread and uttering 
 the blessing, that recalls their previous intercourse with Him; or they 
 may have discovered in the hands opened to give thanks the marks of 
 the wounds. Still the main fact remains : ' their eyes were opened,' 
 and as an immediate result ' they knew Him.' — And he vanished 
 out of their sight. Luke certainly means to describe an extraor- 
 dinary disappearance ; not a becoming invisible to them, but a super- 
 natural removal from them. On the bodily nature of the Risen Re- 
 deemer, see next section. The reason for this sudden removal is to be 
 found in the wise method by which our Lord would teach His be- 
 wildered followers that He had actually risen from the dead. 
 
 Ver. 32. Was not our heart burning within us? Extraor- 
 
3G2 LUKE XXIV. [24: 33-38. 
 
 he spake to us in the way, while he opened to us the 
 
 33 scriptures ? And they rose up that very hour, and 
 returned to Jerusalem, and found the eleven gathered 
 
 34 together, and them that were with them, saying, The 
 Lord is risen indeed, and hath appeared to Simon. 
 
 35 And they rehearsed the things that happened in the 
 way, and how he was known of them in the breaking 
 of the bread. 
 
 4 
 
 dinary and tender emotion is meant; joy, hope, desire or affection, 
 probably of all combined. The implied thought is : Such an effect 
 ought to have made us recognize Him ; but it did not. — "While he 
 opened. The particular form of His instruction is added. ' It is a 
 good sign for their inner growth that at this moment it is not the 
 breaking of bread, but the opening of the Scripture which now stands 
 before the eye of their memory' (Van Oosterzee). 
 
 Ver. 33. That very hour. Probably leaving the meal untouched. 
 If the hour were six p. m., they would reach Jerusalem at no late 
 hour, since their joy would occasion a rapid gait. — The eleven, t*. e., 
 the Apostles. Thomas was absent. — Gathered together. Accord- 
 ing to John 20: 19, 'the doors were shut' 'for fear of the Jews.' We 
 identify that appearance with that mentioned in the next section. — 
 Them that were "with them. John's account does not forbid the 
 presence of others. Acts 1 : 14 tells who these persons were. 
 
 Ver. 34. The Lord is risen indeed. The emphasis rests on 
 * indeed ; ' they had half hoped so, but had now good evidence. No- 
 tice the two came with good tidings to strengthen their brethren, and 
 themselves are strengthened. — And hath appeared to Simon. 
 Undoubtedly Peter is meant; no other Simon would be thus in- 
 definitely mentioned. This appearance was doubtless like the others 
 in character. What occurred is nowhere detailed. The prominence 
 of Peter, the fact that the disciples in Jerusalem speak first on this 
 occasion, as well as 1 Cor. 15 : 5, suggests that this took place before 
 the appearance at Emmaus ; though it may have occurred after the two 
 disciples left Jerusalem. Peter was probably the first (male) disciple 
 who saw the risen Lord. 
 
 Ver. 35. And they ; the two disciples on their part. — In the 
 breaking of the bread. The agency was Christ's opening of their 
 holden eyes, the instrumentality was that act during which the recog- 
 nition took place. As this was not a celebration of the Lord's Supper, 
 the phrase cannot be used in support of Christ's bodily presence in 
 the Eucharist or of sacramental grace in general. The analogies, 
 which are numerous, may be profitably used in illustration and ex- 
 hortation ; but the Evangelist simply states a fact. 
 
24 : 36-38.] LUKE XXIV. 863 
 
 Chapter 24: 36-43. 
 The Appearance to the Disciples at Jerusalem. 
 
 36 And as they spake these things, he himself stood in 
 the midst of them, x and saith unto them, Peace be 
 
 37 unto you. But they were terrified and affrighted, and 
 
 38 supposed that they beheld a spirit. And he said unto 
 them, Why are ye troubled ? and wherefore do reason- 
 
 1 Some ancient authorities omit and saith unto them, Peace be unto you. 
 
 The Appearance to the Disciples at Jerusalem, vers. 36-43. 
 
 Parallel passages : Mark 16 : 14 ; John '_0 : 19-24. We assume that Luke did not in- 
 tend us to regard the whole chapter as the history of one day. Luke must explain 
 Luke, and Acts 1 : 3 shows that the Evangelist places forty days between ver. 36 and 
 ver. 50. There is nothing hero to indicate that he was not aware of the longer inter- 
 val when he wrote this account. This appearance is the crown of all tho appearances 
 of that day. In the first (to Mary Magdalene) the High Priestly character is promi- 
 nent; in that to the two disciples, the prophetic; here however Christ appears as Kiug 
 among Ilis people, Head of His church, commissioning His ambassadors. The impor- 
 tance of the occasion is indicated by the fact that it alone is recorded by three Evange- 
 lists. The harmony of the three accounts presents no difficulties. 
 
 Ver. 36. And as they spake these things. Mark's account 
 hints at unbelief, and their subsequent fears suggest: the same. — He 
 himself stood. A sudden miraculous appearing is meant, corres- 
 ponding to the disappearance in ver. 31. John's account (20: 16), 
 telling of closed doors, confirms this view. — In the midst of them. 
 A stronger expression than 'among them.' — Peace be unto you. 
 Comp. John 20: 19. The ordinary Jewish salutation, but meaning 
 more in this case. See on ver. 40. The marginal note gives another 
 of the peculiar readings of D and some Latin manuscripts. 
 
 Ver. 37. Terrified and affrighted. John's account also implies 
 this. It was now, not hopelessness, but terror in fear of the sudden 
 appearance, at night too. If we bear in mind the command to go into 
 Galilee (Matthew, Mark), we shall conclude that it was utterly unex- 
 pected. — And supposed that they beheld a spirit. A ghost, a 
 departed spirit, returned in the semblance of a body. This assumes, 
 and our Lord's words (ver. 39) teach, that there are disembodied spirits. 
 Comp. Matt. 14: 26, where a more general term is used. 
 
 Ver. 38. Why are ye troubled? The kindly rebuke was 
 deserved. — And -wherefore do reasonings (or better, question- 
 ings), 'scruples of a discouraging nature, doubting and gainsaying 
 thoughts,' arise in your heart? These prevented them from at 
 once and unhesitatingly recognizing Him, identifying Him. 
 
364 LUKE XXIV. [24: 39-43. 
 
 39 ings * arise in your heart ? See my hands and my 
 feet, that it is I myself : handle me, and see ; for a 
 spirit hath not flesh and bones, as ye behold me having. 
 
 40 l And when he had said this, he shewed them his hands 
 
 41 and his feet. And while they still disbelieved for joy, 
 and wondered, he said unto them, Have ye here any- 
 
 42 thing to eat ? And they gave him a piece of a broiled 
 
 43 fish. 2 And he took it, and did eat before them. 
 
 ♦For reasonings read questionings. — Am. Com. 1 Some ancient authorities omit ver. 40. 
 2 Many ancient authorities add and a honeycomb. 
 
 Ver. 39. See my bands and my feet, that it is I myself. 
 
 A comparison with John's account leads us to find here a proof of His 
 identity, from the wounds in His hands and feet. Since these members 
 were uncovered, there is possibly even here a proof of the reality of the 
 appearance. — Handle me, and Bee. The proof of the reality is the 
 main thought here. The two parts of this verse correspond therefore 
 to the two questions of ver. 38. They are invited to do what Mary 
 Magdalene was forbidden to do. Well may John write (1 John 1:1): 
 'which .... our hands have handled, of the Word of life.' Comp. 
 John 20: 27. — A spirit hath not flesh and bones. This is a 
 direct assertion of our Lord. There are disembodied spirits, without 
 flesh and bones. Instead of ' flesh and blood,' our Lord says 'flesh and 
 bones.' Alford suggests that the Resurrection Body probably had no 
 blood, since this was the animal life. The thought is not without a 
 bearing on the Roman Catholic view that the sacramental wine becomes 
 the real blood of Christ. 
 
 Ver. 40. Here again the margin notes an omission of D and some 
 early Latin manuscripts. This evidence though slight is strengthened 
 by the possibility of an insertion from John 20: 20.— He shewed them 
 his hands and his feet. As proof of identity, but also as 'signs of 
 victory, proofs of His triumph over death. Moreover therefore — and 
 this is properly the deepest sense of His entering salutation — as the 
 sign of peace, the peace of the sacrificial death, of the completed atone- 
 ment' (Stier). 
 
 Ver. 41. While they still disbelieved for joy. How natural ! 
 The identity was proven, but the reality was still a matter of doubt to 
 them, especially as the fact seemed too glorious to be believed. — Have 
 ye here anything to eat? This question was designed to prove 
 most conclusively that He was not a spirit. 
 
 Ver. 42. The words: 'and of a honeycomb' are omitted in the text 
 of the R. V. There are a number of reasons to account for their being 
 left out, and none to account for their being put in by the copyists. 
 But the weight of the authorities is against them. 
 
 Ver. 43. And did eat before them. The mere appearance of eating 
 is out of the question: He really ate, and furnished a proof of His reality. 
 
24: 44.] LUKE XXIV. 365 
 
 Chapter 24 : 44-49. 
 
 Discourse of the Risen Lord. 
 
 44 And he said unto them, These are my words which 
 I spake unto you, while I was yet with you, how that 
 all things must needs be fulfilled, which are written in 
 the law of Moses, and the prophets, and the psalms, 
 
 Our Lord's Resurrection Body. The Gospel statements indicate 
 that at this time our Lord had a real body, identical with His pre-resur- 
 rection body and with His glorified body, and yet differing from both, 
 especially from the former. ' It is palpable, not only as a whole, but 
 also in its different parts ; raised above space, so that it can in much 
 shorter time than we transport itself from one locality to another ; 
 gifted with the capability, in subjection to a mightier will, of being 
 sometimes visible, sometimes invisible. It bears the unmistakable 
 traces of its former condition, but is at the same time raised above the 
 confining limitations of this. It is, in a word, a spiritual body, no 
 longer subject to the flesh, but filled, guided, borne by the spirit, yet 
 not less a body. It can eat, but it no longer needs to eat ; it can reveal 
 itself in one place, but is not bound to this one place ; it can show itself 
 within the sphere of this world, but is not limited to this sphere' (Van 
 Oosterzee). At the same time, the resurrection Body of our Lord had 
 not yet, during the forty days He lingered on earth, assumed the full 
 glory which belongs to it, and which it now possesses as the glorified 
 Body of the Divine human Redeemer. In view of the care with which 
 our Lord proves the reality of His Body after the resurrection, we must 
 take care not to slight the lesson; especially as the only positive facts 
 bearing on the subject of our future glory are those here presented. 
 More is told us, indeed, but only thus much has been shown us as a 
 historical occurrence. The Apostles teach us that after the resurrec- 
 tion, the saints shall have bodies like unto His glorious body (Phil. 3: 
 21), and in regard to the interval, our Lord's teaching about disem- 
 bodied spirits (ver. 39) suggests the obvious truth that the dead thus 
 live without the body The facts of this section guard against two 
 classes of errors; those which deny the separate life of the soul, and, 
 on the other hand, those which ignore the reality of Christ's post- 
 resurrection body by forgetting that believers will not possess their full 
 glory until the whole man is redeemed at the resurrection. 
 
 Discourse of the Risen Lord, vers. 44—49. 
 
 Time. — It is impossible to determine with certainty when this discourse was uttered. 
 Luke would scarcely be silent about the instruction given on the evening of the resur- 
 rection day ; and ver. 44 would be at once regarded as the beginning of a discourse 
 then uttered, had we no other information. But Luke's own account in the Book of 
 Acts compels us to believe that ver. 49 was spoken forty days later. Yet the structure 
 
366 LUKE XXIV. [24 : 45, 46. 
 
 45 concerning me. Then opened he their mind, that they 
 
 46 might understand the scriptures ; and he said unto 
 them, Thus it is written, that the Christ should suf- 
 
 of the passage does not point to a single verse which seems to be the beginning of a 
 second and later discourse. The A. V. assumes such a break at ver. 49 ; but vers. 46-48 
 include language similar to that in Acts 1 : 8, which was spoken after the command 
 not to depart from Jerusalem. It cannot be supposed that Luke was ignorant of the 
 interval of forty days when he wrote the Gospel ; his silence on that point here is 
 quite characteristic. Some have supposed the whole is a summary of our Lord's 
 teaching during the interval; but ver. 49 can only belong to the last discourse. 
 Others, with more reason, regard the whole as spoken just before the Ascension. Wo 
 incline to the view that ver. 44 was spoken on the evening of the Resurrection Day, 
 that ver. 45 sums up the instruction of the interval, His 'speaking of the things per- 
 taining to the kingdom of God ' (Acts 1 : 3), and that ver. 46 introduces the account 
 of the discourse on Ascension Day, more fully recorded by Luke in Acts 1 : 4-8. 
 
 Ver. 44. These are my words. These things which I thus 
 prove to you are the realization of my words. — Which I spake 
 unto you. On such occasions as chap. 18; 31, 33; 22: 37; Matt. 
 26 : 56, probably on many others, not recorded. — While I was yet 
 ■with you, i. e., before death. Death had separated them, and the 
 previous companionship was not re-established after the resurrection. 
 — That, t. e., to this effect that. The purport of the words is now ex- 
 pressed. — In the law of Moses, and the prophets, and the 
 psalms. The Jews divided the Old Testament into Law, Prophets, 
 and Hagiographa. The Pentateuch formed the first division : Joshua, 
 Judges, 1 and 2 Samuel, 1 and 2 Kings, and the Prophets (except 
 Daniel), the second ; the remaining books were the Hagiographa. The 
 original indicates that our Lord thus speaks of the Old Testament to 
 show that in all its parts there was a prophetic unity. At the same 
 time there is no objection to supposing He referred to the prophets and 
 the book of Psalms in the strictest sense, since in these the most strik- 
 ing prpphecies of the Messiah are found. 
 
 Ver. 45. Then opened he their understanding, etc. Not 
 only must the Scriptures be opened for the understanding, but the 
 understanding for the Scriptures. This was doubtless the work of 
 repeated interviews, as is hinted in Acts 1 : 3, and evident from the 
 remarkable proficiency in the interpretation of Old Testament Scrip- 
 ture, manifested by Peter, for example, not only on the day of Pente- 
 cost, but during the interval between the Ascension and the outpouring 
 of the Holy Spirit. Comp. Acts 1 : 16, 20. This verse may therefore 
 bridge over the forty days. 
 
 Ver. 46. Thus it is written that the Christ should sutler, 
 etc. Here, as everywhere, suffering and glory are inseparably con- 
 nected. 
 
24 : 47-49.] LUKE XXIV. 367 
 
 47 fer, and rise again from the dead the third day; and 
 that repentance *and remission of sins should be 
 preached in his name unto all the 2 nations, beginning 
 
 48 from Jerusalem. Ye are witnesses of these things. 
 
 49 And behold, I send forth the promise of my Father 
 upon you : but tarry ye in the city, until ye be clothed 
 with power from on high. 
 
 1 Some ancient authorities read unto. 
 
 * Or, nations. Beginning from Jerusalem, ye are witnesses. 
 
 Ver. 47. And that, etc. This is part of what was ' written.' — 
 Repentance and remission of eins. Aleph, B and the Coptic 
 version read unto, which, however, might easily have been borrowed 
 from the well-known phrase (chap. 3:1; Mark 1 : 4) respecting John 
 the Baptist. These two things are inseparably connected. Comp. the 
 preaching of John the Baptist, and of the Apostles (Acts 2: 38; 3: 
 19 ; 26: 18. — In his name. The preaching derives all its significance 
 and authority from Him in whose name and by whose commission it 
 takes place. This phrase characterizes Christian teaching. — Unto all 
 the nations. Matthew and Mark tell of the commission to preach 
 the Gospel to all, but here this preaching is set forth as the fulfillment 
 of Old Testament prophecy, —Beginning at Jerusalem. If this 
 clause is joined to ver. 47, it declares that the preaching should begin 
 at Jerusalem in fulfilment of prophecy. See such passages as Is. 2 : 
 3; 40: 9. Comp. also Acts 1 : 8; Bom. 15: 19. But the better sup- 
 ported reading seems to connect it with ver. 48; so B. V. margin. 
 
 Ver. 48. Ye. The Apostles, but others may have been present. 
 Acts 1: 22 hints that others saw Him ascend. — Witnetses. As 
 such they were to proclaim the facts (ver. 46), and the repentance and 
 remission based upon them ; and thus be the fulfillers of the prophe- 
 cies summed up in ver. 47. — These things. The Gospel facts re- 
 8pecting"]Christ, centring in His Death and Besurrection, and includ- 
 ing His Ascension. The fulfilment of prophecy and the commission 
 to preach remission and repentance, are not excluded. 
 
 Ver. 49. I send forth. So our Lord speaks in John 15 : 26 ; 
 16 : 7 and Peter (Acts 2 : 33) ascribes the gift of the Holy Ghost to 
 the exalted Saviour. 'Ye, on the earth, give testimony ; and I, from 
 heaven, give ^you power to do so' (Godet). The promise of my 
 Father upon you. This means the Holy Spirit (see Acts 1 : 4, 6). 
 The same passage indicates that ' the promise ' is not the general one 
 of prophecy, but such specific ones as John 14: 16, 26." Notice the 
 sending of the Holy Ghost is ascribed to both the Father and the Son. 
 — But tarry ye in the city. A quiet, retired waiting is meant. 
 Evidently this was spoken after the return from Galilee, especially as 
 the next verse is so closely connected with it. — Until. Acts 1:5, 
 4 not many days hence.' — Ye be clothed.— The figure is the common 
 
368 LUKE XXIV. [24: 50, 51. 
 
 Chapter 24: 50-53. 
 The Ascension, 
 
 50 And he led them out until they were over against 
 Bethany : and he lifted up his hands, and blessed them. 
 
 51 And it came to pass, while he blessed them, he parted 
 
 one of being clothed as with a garment, here applied to spiritual rela- 
 tions, as in Rom. 13: 14; Gal. 3 : 27 ; Eph. 4: 24; Col. 3: 12. An 
 abiding, characterizing influence is meant. — With power from on 
 high. This power was not the Holy Spirit, but the direct result of 
 His coming upon them, as is evident from Acts 1 : 8. Comparing this 
 verse with John 2 : 22, we find in the latter a symbolical act, prophetic 
 of the Pentecostal outpouring, and yet attended by an actual commu- 
 nication of the Spirit preliminary to the later and fuller one (at Pen- 
 tecost) which was pre-eminently ' the promise of the Father.' 
 
 The Ascension, vers. 50-53. 
 The Ascension must be accepted as a fact on unimpeachable evidence. Mejer 
 affirms this, adding: 'For besides being reported historically (here, Acts 1 ; Mark 16), 
 it was expressly foretold by Jesus Himself (John 20 : 17 ; comp. the hint in 6 : 62 1, and 
 is expressly mentioned by the Apostles as having taken place (Acts 2: 32, 33; 3: 21 ; 
 1 Pet. 3 : 22 ; Col. 3 : 1, etc. ; Eph 2:6; 4 : 10 : comp. Acts 7 : 56 ; 1 Tim. 3 : 16 ; Heb. 
 9 : 24) ; as a corporeal exaltation into heaven to the seat of the glory of God, it forms 
 the necessary historical presupposition to the preaching of parousia (which is a real and 
 bodily return) as well as to the resurrection of the dead and transformation of tho 
 living, which changes have their necessary condition in the glorified body of Christ, 
 who consummates them (1 Cor. 15 : 5, 8, 16, 22, 23 ; Phil. 3: 2<J, 21, etc.).' Luke alone 
 narrates the circumstances. These are not improbable in themselves; nor is it likely 
 that our Lord would leave so important an event without witnesses. Luke wrote 
 accounts during the lifetime of some of the Apostles, and his statements were received 
 without contradiction and even without question. The entire paragraph is linked 
 very closely with the Book of the Acts. 
 
 Ver. 50. Led them out. Out of the city, which has just been 
 mentioned (ver. 49). — Until they were over against Bethany. 
 
 The R. V. paraphrases slightly, but gives the correct sense. Probably 
 over the brow of the Mount of Olives to the descent towards Bethany. 
 In Acts Luke says nothing of their going out to the Mount of Olives, 
 but takes for granted this previous statement. Bethany lies on the 
 eastern slope of the Mount of Olives and is invisible from Jerusalem. 
 The traditional site of the ascension (now in possession of the Moham- 
 medans) is on the summit of the Mount, in full sight of Jerusalem and 
 too far from Bethany to satisfy the narrative. (See Robinson and Stan- 
 ley.) — He lifted up hia hands. The gesture of blessing. Lev. 9 : 23. 
 Ver. 51. While he blessed them. Not after, but during this 
 benediction with uplifted hands. — He parted from them. This 
 may mean only : lie went a little distance from them, but it is better 
 
24: 52, 53.] LUKE XXIV. 369 
 
 52 from them, 1 and was carried up into heaven. And they 
 'worshipped him, and returned to Jerusalem with great 
 
 53 joy: and were coutinually in the temple, blessing God. 
 
 1 Some ancient authorities omit and v)as carried up into heaven. 
 2 Some ancient authorities omit worshipped him, and. 
 
 to understand it of the first separation made by His Ascension. — And 
 was carried up into heaven. The tense of the original is pictu- 
 resque and indicates a continuedness, a gradual going up out of 
 their sight. Comp. the more detailed account, Acts 1: 9-11. (The 
 clause is omitted in Aleph, first hand, D, and a few early Latin manu- 
 script.) The body of our Lord was actually lifted up towards the 
 visible heavens. Yet in view of the repeated allusions to His position 
 in glory, it is doubtful whether this exhausts the meaning. Without 
 asserting that heaven is a place, ' nothing hinders us, on the position 
 of Scripture, from supposing a locality of the creation where God per- 
 mits His glory to be seen more immediately than anywhere else, and 
 to conceive our Lord as repairing directly thither' (Van Oosterzee). 
 Laws of gravitation, from the nature of the case, have nothing to do 
 with this fact. Equally useless are the various theories suggested to 
 support the dogma of the ubiquity of Christ's body. Christ's presence 
 in heaven implies corporeal absence from earth. Yet the withdrawal 
 of His circumscribed local presence was the condition of His spiritual 
 real or dynamic omnipresence in His Church (Matt. 28: 10, 'lo, I a*m 
 with you always'). His ascension is not His separation from His peo- 
 ple, but the ascension of His throne and the beginning of His reign as 
 the Head of the Church which 'is His body, the fulness of Him that 
 filleth all in all ' (Eph. 1: 28). 
 
 Ver. 52. Worshipped him. As He went up ; hence a more ex- 
 alted worship than the homage accorded Him during His ministry. 
 (This clause also is omitted in D and a few Latin manuscripts.) — "With 
 great joy. Terror at His bodily presence (ver. 37), joy after His 
 bodily disappearance and exaltation, which was a pledge of the victory 
 of His cause (comp. John 14: 28). They rejoiced in His glory, and in 
 the promise of the Spirit; doubtless their joy was itself 'a prelude to 
 Pentecost' (Bengel). 
 
 Ver. 53. Continually in the temple. At the stated hours of 
 prayer, not 'all the time.' It is not necessary then to suppose that the 
 'upper room ' (Acts 1 : 13) belonged to the temple buildings. An anti- 
 cipation of the life in the Apostolic Church given in Acts 2 : 46 ; 3 : 1 ; 
 5:21. — Blessing God 'Amen 'is to be omitted. The attitude of 
 the disciples, as they waited for the Spirit, is significant. Their unity 
 was itself a blessing ; their composure a proof that they were not enthu- 
 siasts ; the fact that they were undisturbed, a proof that the Jewish 
 council dared not bring a charge that they had stolen the body of 
 Jesus ; their prayerfulness was a proof of their faith ; their blessing 
 God a sign that they had not lost Him, but should see Him again. 
 'Amen : come, Lord Jesus.' 
 
The Theory of Preaching, 
 
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 CRITICAL, DOCTRINAL, AND HOMILETICAL. 
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 tharges paid, upon receipt of the price by the publishers, 
 
 CHARLES SCRIBNER'S SONS, 
 
 743 and 745 Broadway, New York 
 
%* 
 
Date Due 
 
 Ap 7 « 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
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