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6 And he made haste, and came down, and received him joyfully.

7 And when they saw it, they all murmured, saying, & That he was gone to be guest with a man that is a sinner.

8 And Zaccheus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor: and if I have taken any thing from any man by false accusation, I restore him fourfold. 9 And Jesus said unto him, This day is salvation come to this house, forasinuch as he also is h a son of Abraham.

10 For the Son of man is come to seek and to save that which was lost.

11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because k they thought that the kingdom of God should hamediately appear. 12 He said therefore, A certain nobleman went into a far country, to receive for himself a kingdom, and to return.

4 Mart. 91 Ch. 3.30 Ch. 3 11.- Exod 22. 1. 1. Saio, 12. 3. 2 Sam. 12 6 g Rom. 4. 11, 12, 16. Gal 37. -h Ch. 13. 16-i Matt. 18. 11. bee Matt. 10. 6. & 13. 4-k Acts 16-1 Matt 3. 14. Mark 13. 34.

blessed Lord conveyed heavenly influence to the heart; hence he was disposed to pay the most implicit and cheerful obedience to the call, and thus he received not the grace of God in

vain.

6. Received him joyfully] He had now seen who he was: and he wished to hear WHAT he was: and therefore he rejoiced in the honour that God had now conferred upon hin. How often does Christ make the proposal of lodging, not only in our hoase, but in our heart, without its being accepted! We lose much because we do not attend to the visitations of Christ: he passes by-he blesses cur neighbours and our friends-but often, neither curiosity nor any other motive, is sufficient to induce us to go even to the house of God, to hear of the miracles of mercy, which he works in behalf of those who seek him.

7. To be guest with a man that is a sinner.] Meaning that he was a heathen, or, though by birth a Jew, yet as bad as a heathen, because of his unholy and oppressive office. See the note on chap. vii. 37.

8. The half of my goods I give to the poor] Probably he had already done so for some time past; though it is generally understood that the expressions only refer to what he now purposed to do.

If I have taken any thing-by false accusation] Eavkopar. nca, from evrov, a fig, and parvw, I show, or declare; for among the primitive Athenians, when the use of that fruit was first found out, or in the time of a dearth, when all sorts of provisions were exceedingly scarce, it was enacted, that no figs should be exported from Attica; and this law (not being actually repealed, when a plentiful harvest had rendered it useless, by taking away the reason of it) gave occasion to ill-natured and malicious fellows to accuse all persons they found breaking the letter of it; and from them all busy inform ers have ever since been branded with the name of sycophants. POTTER'S Antiq. vol. i. c. 21. end.

their Lord had entrusted money.

13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come.

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14" But his citizens hated him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto hiin, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came the first, saying, Lord, thy pound hath gained ten pounds.

17 And he said unto him, Well, thou good servant: because thou hast been P faithful in a very little, have thou authority over ten cities.

18 And the second came, saying, Lord, thy pound hath gained five pounds.

19 And he said likewise to him, Be thou also over five cities. m Mina, here translated a pound, ia twelve ounces and a half, which, according To five shillings the ounce, is three pounds two shillings and sixpence.-n John [ 11- Or.silver, and so Ver. 23-p Matt.25.21. Ch.16.10.

reigning over them in his spiritual kingdoin: and would for that crime be severely punished by the destruction of their state. And this moral is all that answers to the introductory words, ver. 11. And they thought that the kingdom of God would immediately appear. 2. The other moral extends itself through the whole of the parable, viz. that the disciples of Christ, whoare his servants, and who made a good improvement of the favours granted them by the Gospel, should be rewarded in proportion to the improvement made under the means of grace. This latter moral is all that is intended by Matthew in chap. xxiv. 14, &c. who mentions this parable as spoken by Christ after his triumphant entry into Jerusalem; though Luke has here placed that crent after the parable. See Bishop PEARCE. The meaning of the different parts of this parable, appears to be as follows:

A certain nobleman-The Lord Jesus, who was to be shortly crucified by the Jews.

Went into a far country] the Divine Majesty.

Ascended to the right hand of

To receive a kingdom] To take possession of the mediatorial kingdom, the right to which, as Messiah, he had acquired by his sufferings, see Phil. ii. 8, 9. Heb. i. 3, 8, 9. In these words there is an allusion to the custom of those days, when they who had kingdoms or governinents given unto thein, went to Rome to receive that dignity from the emperors. Bishop PEARCE.-In proof of this, see Josephus, Ant. 1. xiv. c. 14. where we find Herod went to Rome to receive the sanction and authority of the Roman emperor. And from lib. xvii. c. 3. we learn that his successors acted in the same way.

And to return] To judge and punish the rebellious Jews. 13. Ten servants] All those who professed to receive his doctrine. Ten was a kind of sacred number among the Hebrews, as well as seren. See chap. xiv. 31. xv. 8. Matt. xv. 1.

Ten pounds] Ten minus. The Septuagint use the original word vaa, for the Hebrew maneh, from which it is Trestore him fourfold] This restitution the Roman laws evidently derived; and it appears from Ezek. xlv. 12. to have obliged the tax-gatherers to make when it was proved they had been equal to sixty shekels in money. Now suppose we allow abused their power by oppressing the people. But here was the shekel, with Dean Prideaux, to be 38. then the mina or to such proof; the man to show the sincerity of his conver-maneh was equal to 9. English money. The impropriety of sion, does it of his own accord. He who has wronged his fel- rendering the original word pound, will easily be seen by the low must make restitution, if he have it in his power. He most superficial reader. We should therefore retain the ori that does not do so, cannot expect the mercy of God. See the ginal word for the same reason so often before assigned. observations at the end of Gen. xlii. and Numb. v. 7. SUIDAS says, "the talent was sixty minas, the mina one hun9. Jesus said unto him] Bishop PEARCE observes, "Proba-dred drachms, the drachm síx oboli, the obolus six chalchi, the bly Luke wrote aurous, not avrov, said unto them, i. e. to those chalchos seven mites or lepta." who had before called Zaccheus a sinner, (ver. 7.) for Jesus here speaks of Zaccheus in the third person, he also is a son of Abraham, and therefore he was not then speaking to him." This conjecture of this respectable prelate, is supported by the margin of the latter Syriac, and by every copy of the Itala

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To this house] Tro Demo TOUT, to this very house or family. As if he had said, "If he be a sinner, he stands in the greater Beed of salvation, and the Son of man is come to seek and are what was lost; v. 10. and therefore to save this lost soul, is a part of my errand into the world." See the sentiment contained in this verse, explained on Matt. xviii. 11.

11. And as they heard these things] I believe the participle of the present tense here is used for the participle of the past, or rather that the participle of the present conveys sometimes the sense of the past: for this discourse appears to have taken place the next day after he had lodged at the house of Zacelens, for the text says, that he was then drawing nigh to Jerusalem, from which Jericho was distant nineteen miles. I have not ventured to translate it so, yet I think probably the text should be read thus: And after they had heard these things, he proceeded to speak a parable, because they were

nigh to Jerusalem.

Immediately appear.] Perhaps the generality of his followers thought, that on his arrival at Jerusalem he would proclaim himself king.

12 A certain nobleman] In the following parable there are two distinct inorals intended; let it be viewed in these two points of light 1. The behaviour of the citizens to the nobleman; and, 2. The behaviour of his own servants to him. 1. By the behaviour of the citizens, and their punishment, (verses 14. 27.) we are taught that the Jews, who were the people of Christ, would reject him, and try to prevent his

By the ten minas given to each, we may understand the Gospel of the kingdom given to every person who professes to believe in Christ, and which he is to improve to the salvation of his soul. The same word is given to all, that all may believe and be saved.

14. His citizens] Or countrymen-the Jewish people, who professed to be subjects of the kingdom of God.

Hated him] Despised him for the meanness of his birth, his crucifixion to the world, and for the holiness of his doctrine. Neither mortification nor holiness suits the dispositions of the carnal mind

Sent a message after him] As in ver. 12. there is an allsion to a person's going to Rome, when elected to be ruler of a province or kingdom, to receive that dignity from the hand of the emperor; so it is here intimated that after the per son went to receive this dignity, some of the discontented citizens took the opportunity to send an embassy to the emperor, to prevent him from establishing the object of their hatred in "the government.

We will not have this man, &c.] The Jews rejected Jesus Christ; would not submit to his government, and a short time after this, preferred even a murderer to him. Like cle wes to like. No wonder that those who murdered the Lord of glory, should prefer a murderer, one of their own temper, to the Redeemer of their souls.

15. When he was returned] When he came to punish the disobedient Jews; and when he shall come to judge the world. See the parable of the talents, Matt. xxv. 14, &c.

16. Lord, thy pound hath gained ten] The principal differ ence between this parable and that of the talents a ove referred to, is, that the mina given to each seems to point out the gift of the Gospel, which is the same to all who hear it: but the talents distributed in different proportions, ac cording

Christ rides into

ST. 20 And another came, saying, Lord, Behold, here is thy pound, which I have kept laid up in a napkin: 21 For I feared thee, because thou art an austere man: thou takest up that thou layedst not down, and reapest that thou didst not sow.

22 And he saith unto him, Out of thine own mouth will I judge thee, thou wicked servant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow:

23 Wherefore then gavest not thou my money into the bank, that at my coming I might have required mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds.

25 (And they said unto him, Lord, he hath ten pounds.) 26 For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.

27 But those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. 281 And when he had thus spoken, he went before, ascending up to Jerusalem.

29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples,

30 Saying, Go ye into the village over against you; in the which at your entering ye shall find a colt tied, whereon yet never man sat: loose him, and bring him hither.

31 And if any man ask you, Why do ye loose him? thus shall ye say unto him, Because the Lord hath need of him.

32 And they that were sent, went their way, and found even as he had said unto them.

33 And as they were loosing the colt, the owners thereof said unto them, Why loose ye the colt ?

34 And they said, The Lord hath need of him.

q Matt 25.24-r 2 Sam. 1.16. 12 95.29. Mark 4.25. Ch.8 2 Kings 9.13. Matt. 21. 7. 26 Ch 13 35-z Ch. 2. 14. to each man's ability, seem to intimate, that God has given different capacities and advantages to men, by which, this one gift of the Gospel may be differently improved.

Job 15 6 Matt. 12.37.- Matt. 25. 26-t Matt. 13. 18-u Mark 10. 2-v Matt. 21. 1. Mark II. 1Mark 11.7. John 12. 14.-x Matt. 21. 8.-y Psa. 118. Eph. 2.14 - Hab. 2. 11.

17. Over ten cities.] This is to be understood as referring to the new kingdom which the nobleman had just received. His former trustiest and most faithful servants he now repre sents as being made governors under him, over a number of cities, according to the capacity he found in each; which ca pacity was known by the improvement of the minas.

20. Lord, behold here is thy pound] See Matt. xxv. 18. 23. With usury?] Evy TOKO, with its produce, i. e. what the loan of the money is fairly worth, after paying the person sufficiently for using it for in lent money, both the lender and borrower are supposed to reap profit.

25. And they said unto him, Lord, he hath ten pounds.] This whole verse is omitted by the Codex Beza, a few others, and some copies of the Itala. It is probably an observation that some person made while our Lord was delivering the parable, with a design to correct him in the distribution: as if he had said, "Why give the mina to that person he has got ten already; give it to one of those who has fewer."

26. And from him that hath not] See this particularly explained Matt. xiii. 12. Perhaps it would be well, with Bishop PEARCE, to supply the word gained-give it to him who hath gained ten minas: for I say unto you, That unto every one who hath gained, shall be given; and from him who hath not gained, even that which he hath received shall be taken away.

27. Those enemies-bring hither] The Jews, whom I shall shortly slay by the sword of the Romans.

28. He went before] Joyfully to anticipate his death, say some. Perhaps it means that he walked at the head of his disciples; and that he and his disciples kept on the road before other companies who were then also on their way to Jerusalem, in order to be present at the feast.

29-38. See this triumphant entry into Jerusalem explained at large, on Matt. xxi. Í-11. and Mark xi. 1-10. 38. Glory in the highest.] May thou receive the uttermost degrees of glory! See on Matt. xxi. 9.

40. If these should hold their peace, the stones would-cry out] Of such importance is my present conduct to you and to others, being expressly predicted by one of your own prophets, Zech. ix. 9. as pointing out the triumph of humility over pride, and of meekness over rage and malice, as signify ing the salvation which I bring to the lost souls of men, that if this multitude were silent, God would give even to the stones a voice, that the advent of the Messiah might be duly celebrated. 41. And wept over it] See on Matt. xxiii. 37.

42. The things which belong unto thy peace! It is very likely that our Lord here alludes to the meaning of the word Jerusalem, from yereh, he shall see; and shalom, peace or prosperity. Now because the inhabitants 234

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35 And they brought him to Jesus: w and they cast their gar. ments upon the colt, and they set Jesus thereon. 36 And as they went, they spread their clothes in the way. 37 And when he was come nigh, even now 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 mighty works that they had seen;

33 Saying, Blessed be 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 among the multitude, said unto him, Master, rebuke thy disciples.

40 And he answered, and said unto them, I tell you that if these should hold their peace, the stones would immediately cry out.

41 And when he was come near, he beheld the city, and wept over it.

42 Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.

43 For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side,

44 And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; f because thou knewest not the time of thy visitation. 45 And he went into the temple, and began to cast out them that sold therein, and them that bought;

46 Saying unto them, h It is written, My house is the house of prayer: but i ye have made it a den of thieves.

47 And he taught daily in the temple. But the chief priests and the scribes and the chief of the people sought to destroy him,

48 And could not find what they might do: for all the people I were very attentive to hear him.

b John 11.35.- Isa 29.3, 4. Jer 6.3, 6. Chap. 21.00.—I 1 Kings 97, 6. Mie. 3. 12- Matt.24.2. Mark 13.2 Ch.21.6.-f Dan 9. 24. Ch. 1 68, 78. 1 Peter 2 12. — Matt.21.12. Mark 11.11, 15. John 2. 14, 15-h Isa. 56.7.-1Jer. 7. 11.- Mark 11. 18. John 7.19. & 8 37.-1 Or, hanged on him, Acta 16. 14.

of it had not seen this peace and salvation, because they had refused to open their eyes, and behold this glorious light of heaven which shone among them; therefore he said, now they are hidden from thy eyes, still alluding to the import of the name.

43. Cast a trench about thee] This was literally fulfilled when this city was besieged by Titus. Josephus gives a very particular account of the building of this wall, which he says was effected in three days, though it was not less than thirty. nine furlongs in circumference: and that when this wall and trench were completed, the Jews were so enclosed on every side, that no person could escape out of the city, and no provision could be brought in, so that they were reduced to the most terrible distress by the famine which ensued. whole account is well worth the reader's attention. See Josephus, War, book v. chap. xii. sec. 1, 2, 3.

The

44. The time of thy visitation.] That is, the time of God's gracious offers of mercy to thee. This took in all the time which elapsed from the preaching of John the Baptist to the coming of the Roman armies, which included a period of above forty years.

45. Went into the temple] See all this transaction explained, Matt xxi. 12-16.

47. And he taught daily in the temple) This he did for five or six days before his crucifixion. Some suppose that it was on Monday in the passion week that he thus entered into Jerusalem, and purified the temple: and on Thursday he was seized late at night: during these four days he taught in the temple, and lodged each night at Bethany. See the note on Matt. xxi. 17.

48. Were very attentive to hear him.] Or, they heard him with the utmost attention, ekexpeμato avтov kovov, literally, They hung upon him, hearing. The same form of speech is used often by both Greek and Latin writers of the best repute. “Ex vultu dicentis, pendet omnium pultus." The face of every man hung on the face of the speaker. "Penditque iterum narrantis ab ore." VIRG. Æn. Îv. 79. And she hung again on the lips of the narrator.

The words of the evangelist, mark not only the deepest at tention, because of the importance of the subject, but also the very high gratification which the hearers had from the discourse. Those who read or hear the words of Christ in this way, must inevitably become wise to salvation.

The reader is requested to refer to Matt. xxiv. and to Matt. xxv. 14. for more extensive information on the different subjects in this chapter, and to the other parallel places marked in the margin. The prophecy relative to the destruction of Jerusalem, is one of the most circumstantial, and the most literally fulfilled of any prediction ever delivered. See this particularly remarked at the conclusion of Matt. chap. xxiv. where the whole subject is amply reviewed.

The parable of the vineyard.

ST. LUKE.

CHAPTER XX.

Of the resurrection, &c.

The question concerning the authority of Christ, and the baptism of John, 1—8. The parable of the vineyard let out to wicked husbandmen, 9-18. The chief priests and scribes are offended, and lay snares for him, 19, 20. The question about tribute, 21-26. The question about the resurrection of the dead, and our Lord's answer, 27-40. How Christ is the son of David, 41-44. He warns his disciples against the hypocrisy of the scribes, whose condemnation he points out 45-47. [A. M. 4033. A. D. 29. An. Olymp. CCI. I.}

Ah it came to pass, that on one of those days, as he taught

the people in the temple, and preached the Gospel, the chief priests and the scribes came upon him with the elders, 2 And spake unto him, saying, Tell us b by what authority dost thou these things 7 or who is he that gave thee this authority?

3 And he answered and said unto them, I will also ask you one thing; and answer me:

4 The baptism of John, was it from heaven, or of men? 5 And they reasoned with themselves, saying, If we shall say, rom heaven; he will say, Why then believed ye him not? 6 But and if we say, Of men; all the people will stone us: *for they be persuaded that John was a prophet.

7 And they answered, that they could not tell whence it was. 8 And Jesus said unto them, Neither tell I you by what au hority I do these things.

9 Then began he to speak to the people this parable; d A cer tain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time.

19 And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty.

11 And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12 And again he sent a third: and they wounded him also,

and cast him out.

13 Then said the lord of the vineyard, What shall I do? I will send my beloved son: it may be they will reverence him when they see him.

14 But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.

15 So they cast him out of the vineyard, and killed him. What therefore shall the lord of the vineyard do unto them? 16 He shall come and destroy these husbandmen, and shall give the vineyard to others. And when they heard it, they oid, God forbid.

17 And he beheld them, and said, What is this then that is written, The stone which the builders rejected, the same is become the head of the corner?

IS Whosoever shall fall upon that stone shall be broken; but fon whomsoever it shall fall it will grind hita to powder. 19 And the chief priests and the scribes the same hour sought to lay hands on him; and they feared the people for they perceived that he had spoken this parable against them. 20 And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.

21 And they asked him, saying, h Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God i truly :

a Mar 21 -b Acts 1, 7 & 7 27.-e Mart 14.5.& 21.26 Ch 7.99-4 Matt. 21.33. Murk 21-e Pra. 114.02. Mart. 4-f Dan. 2.34, 25. Matt 21.44.-g Matt. 24. 5- N2 16. Mark 12.14 −i Or, of a truth.-k See Mat. 18 28- Matt. 22. B Mark 12.15.

NOTES.-Verse 1. One of those days] Supposed to have been one of the four last days of his life, mentioned chap. xix. 47. probably Tuesday before the passover. 2 By what authority, &c.] See the note on Matt. xxi. 23-27. 9. A certain man planted a vineyard, &c.] See this parable largely explained, Matt. xxi. 33-46. See also on Mark xii. 4-9. 16 God forbid.] Or, let it not be, un yεvolto. Our phrase, God forbid, answers pretty well to the meaning of the Greek, but it is no translation.

18. Grind him to powder.] See on Matt. xxi. 44. 2. They watched him] Пaparnpnoavres, insidiously watch ing. See on chap. xiv. 1.

Spies] Eyaletovs, from ev, in, and kafinu, I let down, to set in ambush. One who crouches in some secret place to spy, listen, catch, or hurt. Hesychius explains the word by CREEPEROVTES, those who lie in wait, or in ambush, to surprise and slay. Josephus uses the word to signify a person bribed for a particular purpose. See War, b. ii. c. 2. s. 5. and b. vi. e. 5. s. 2. No doubt the persons mentioned in the text were men of the basest principles, and were hired by the malicious Pharisees to do what they attempted in vain to perform. 22. Is it lawful for us to give tribute unto Cesar] See this insidious, but important question, considered at large on Matt xxii. 16-22.

29 There were therefore seven brethren] See on Matt. xxii. 23-33. 34. The children of this world] Men and women in their present state of mortality and probation; procreation being necessary to restore the waste made by death, and to keep up, the population of the earth.

36 Equal unto the angels] Who neither marry nor die. See the Jewish testimonies to the resurrection of the human body, quoted at length on 1 Cor. xv. 42.

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26 And they could not take hold of his words before the peo. ple: and they marvelled at his answer, and held their peace. 27¶Then came to him certain of the Sadducees, which deny that there is any resurrection; and they asked him, 28 Saying, Master, Moses wrote unto us, If any man's brother die, having a wife, and he die without children, that his brother should take his wife, and raise up seed unto his brother. 29 There were therefore seven brethren: and the first took a wife, and died without children.

30 And the second took her to wife, and he died childless. 31 And the third took her; and in like manner the seven also: and they left no children, and died. 32 Last of all the woman died also.

33 Therefore in the resurrection whose wife of them is she? for seven had her to wife.

34 And Jesus answering said unto them, The children of this world marry, and are given in marriage:

35 But they which shall be accounted worthy to obtain that world, and the resurrection from the dead, neither marry, nor are given in marriage:

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36 Neither can they die any more: for they are equal unto the angels; and are the children of God, P being the children of the resurrection.

37 Now that the dead are raised, even Moses showed at the bush, when he calleth the Lord the God of Abraham, and the God of Isaac, and the God of Jacob.

38 For he is not a God of the dead, but of the living: for all live unto him.

39 Then certain of the scribes answering, said, Master, thou hast well said.

40 And after that they durst not ask him any question at all. 41 And he said unto them, How say they that Christ is David's son?

42 And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand, 43 Till I make thine enemies thy footstool.

44 David therefore calleth him Lord, how is he then his son? 45. Then in the audience of all the people he said unto his disciples,

46 v Beware of the scribes which desire to walk in long robes, and w love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;

47 Which devour widows' houses, and for a show make long prayers: the same shall receive greater damnation. m Acts 23.6, R.--n Deu.25.5.-o 1 Cor. 15.42, 49, 52 1 John 3.2-p Rom. 83.Exod 3.6 Rom. 6.10, 11-s Matthew 22 42. Mark 12, 5.- Pealm 110.1. Acts 34.- Matthew 23. 1. Mark 12, 38.-v Matthew 23. 5-w Chapter 11. 43.a Matthew 23. 14.

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Josephus's account of the Maccabees, chap. xvi. which proves that the best informed Jews believed that the souls of righteous men were in the presence of God in a state of happiness. They who lose their lives for the sake of God, LIVE unto God as do Abraham, Isaac, and Jacob, and the rest of the patriarchs." And one not less remarkable in Shemath Rabba, fol. 159. "Rabbi Abbin saith, the Lord said unto Moses, find me out ten righteous persons among the people, and I will not destroy thy people. Then said Moses, Behold, here am I, Aaron, Eleazar, Ithamar, Phineas, Caleb, and Joshua ; but God said here are but seven, where are the other three? When Moses knew not what to do, he said, O Eternal God, do those live that are dead? Yes, saith God. Then said Mo ses, if those that are dead do live, remember Abraham, Isaac, and Jacob." So the resurrection of the dead, and the immor. tality and immateriality of the soul, were not strange or unknown doctrines among the Jews.

40. They durst not ask] Or, did not venture to ask any other question, for fear of being again confounded as they had already been.

41. How say they] See the note on Matt. xxii. 42-46.

43. Thy footstool] Literally the footstool of thy feet. They shall not be so far humbled that the feet may be set on them; but they shall be actually subjected, and put completely under that Christ whom they now despise, and are about to crucify.

46. Beware of the scribes] Take heed that ye be not se duced by those who should show you the way of salvation. See on Matt. xxiii. 4-14.

1. How it can be supposed that the ancient Jewish church | had no distinct notion of the resurrection of the dead, is to me truly surprising.-The justice of God, so peculiarly con spicuous under the old covenant, might have led the people 38. All live unto him.] There is a remarkable passage into infer that there must be a resurrection of the dead, if even

The destruction of

ST. LUKE. the passage to which our Lord refers, had not made a part of our law. As the body makes a part of the man, justice requires, that not only they who are martyrs for the testimony of God, but also all those who have devoted their lives to his service, and died in his yoke, should have their bodies raised again. The justice of God is as much concerned in the resurrection of the dead, as either his power or mercy.-To be freed from earthly incumbrances, earthly passions, bodily infirmities, sickness, and death, to be brought into a state of conscious existence with a refined body, and a sublime soul, both immortal, and both ineffably happy; how glorious the privilege! But of this, who shall be counted worthy in that day? Only those who have washed their robes, and made them white in the blood of the Lamb; and who, by patient continuing in well-doing, have sought for glory, and honour, and immortality.

the temple foretold.

2. A bad example, supported by the authority, reputation, and majesty of religion, is a very subtile poison, from which it is very difficult for men to preserve themselves. It is a great misfortune for any people to be obliged to beware of those very persons who ought to be their rule and pattern.This is a reflection of pious Father Quesnel; and while we admire its depth, we may justly lament that the evil he refers to should be so prevalent, as to render the observation, and the caution on which it is founded, so necessary. But let no man imagine that bad and immoral ministers are to be found among one class of persons only. They are to be found in the branches as well as in the root: in the different sects and par ties, as well as in the mother or national churches, from which the others have separated. On either hand there is little room for glorying-Professors and Ministers may change, but the Truth of the Lord abideth for ever.

CHAPTER XXI.

The poor widow casting two miles into the treasury, 1-4. The destruction of the temple foretold, 5, 6. The signs of this desolation, 7. False Christs, 8. Wars, 9, 10. Earthquakes and fearful sights, 11 Persecutions against the godly, 12-19. Directions how to escape, 20-22. The tribulation of those times, 23–23. The parable of the fig tree, illustrative of the time when they may expect these calamities, 29-33. The necessity of sobriety and watchfulness, 34-36. He teaches by day in the temple, and lodges by night in the mount of Olives, and the people come early to hear him, 37, 38. [A. M. 4033. A. D. 29. Án. Olymp. CCII. 1.]

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3 And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all:

4 For all these have of their abundance cast in unto the of ferings of God: but she of her penury hath cast in all the living that she had.

5d And as some spake of the temple, how it was adorned with goodly stones and gifts, he said,

6 As for these things which ye behold, the days will come, in the which there shall not be left one stone upon another, that shall not be thrown down.

7 And they asked him, saying, Master, but when shall these things be and what sign will there be when these things shall come to pass?

8 And he said, Take heed that ye be not deceived: for many shall come in my name, saying, I am Christ; and the time draweth near go ye not therefore after them.

9 But when ye shall hear of wars and commotions, be not terrified for these things must first come to pass; but the end is not by and by.

10 b Then said he unto them, Nation shall rise against nation, and kingdom against kingdom:

11 And great earthquakes shall be in divers places, and famines, and pestilences; and fearful sights, and great signs shall there be from heaven.

12 But before all these, they shall lay their hands on you, and persecute you, delivering you up to the synagogues, and

Mark 12.41.-bee Mark 12 42-c 2 Cor. 8. 12-d Matt. 21. 1. Mark 13.1e Ch. 19 44-f Mart. 24. 4. Mark 13.5 Eph. 3. 6. 2 Thess. 2. 3.- Or, and the time, Matt 3.2. &4 17.-h Mat 4.7.-i Mark 12.9. Rev.2.19.-k Acts 4.3 & 5.18. & 12.4.& 16.24 - Acts 253.

NOTES.-Verse 1. The rich men casting their gifts into the treasury.] See verse 1 to 4. explained on Mark xii. 41-44. 2. A certain poor widow] A widow miserably poor; this is the proper import of πενιχραν, and her being miserably poor heightened the merit of the action.

Taro mites] Which Mark says, chap. xii. 42. make a farthing, or quadrans, the fourth part of an As, or penny, as we term it. In Plutarch's time we find the smallest piece of brass coin in use among the Romans was the quadrans, but it appears that a smaller piece of money was in circulation among the Jews in our Lord's time, called here, and in Mark, chap. xii. 42. a lepton, i. e. small, diminished, from Aɛrw, 1 fail. In ancient times our penny used to be marked with a deep indented cross, dividing the piece into four equal parts, which, when broken in two, made the half-penny, and when broken into four made the fourthing, what we have corrupt ed into farthing. Probably the Roman quadrans was divided in this way for the convenience of the poor. Our term mite scems to have been taken from the animal called by that name; for as that appeared to our ancestors to be the smallest of all animals, so this being the smallest of all coins was called by its name. Junius says that miite was a small base coin among the Dutch. Our word mite seems to be a contraction of the Latin minutum, a small thing, whence the French miete, a crumb, a very small morsel. See the note on Mark xii. 41.

5. Goodly stones] Or, costly stones. It has been thought, by some, that this relates not so much to the stones of which the temple was built, but to the precious stones with which it was decorated. For stones of the temple, see on Mark xiii. 1. And gifts] Or, consecrated things, avainpaoi, Ava@nua, properly signifies a thing consecrated to sacred uses: Avalepa, signifies a thing devoted to a curse, or to destruction. They both come from the same root, avarionut, I lay up, separate: and though two meanings cannot be more opposite than those assigned to these words, yet in the words themselves a short Vowel (e) in the place of a long one (1) makes all the difference between blessing and cursing.

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13 And it shall turn to you for a testimony.

14 Settle it therefore in your hearts, not to meditate before what ye shall answer:

15 For I will give you a mouth and wisdom, which all your adversaries shall not be able to gainsay nor resist.

16 And ye shall be betrayed both by parents, and brethren, and kinsfolks, and friends; and 'some of you shall they cause to be put to death.

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17 And ye shall be hated of all men for my name's sake. 18 But there shall not a hair of your head perish. 19 In your patience possess ye your souls.

20 And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. 21 Then let them which are in Judea flee to the mountains ; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto.

22 For these be the days of vengeance, that all things which are written may be fulfilled.

23 w But wo unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people.

24 And they shall fall by the edge of the sword, and shall be led away captive into all nations and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled.

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25 And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring;

m 1 Pet.2.13.-n Phil. 1. 3. 2 Thess. 1, 5-o Matt, 10, 19. Mark 13. 11. Chap. 12.11-p Acts 6. 10.-q Mie 7.6 Mark 13.12-r Acts 7:59. & 12 2-s Matt 1022 t Matt. 10. 20. Matthew 21. 15. Mark 13.11.- Daniel 9. 25, 27 Zech 111wMatt.24 19.-x Dan. 9.27.& 12.7.Rom.11 25.—y Matt, 26. 29. Mark 13.24.2 Pet.3,10,12

6. One stone upon another] This was literally fulfilled. See

Matt. xxiv. 2.

8. Many shall come in my name] Usurping my name; call. ing themselves the Messiah. See Matt. xxiv. 5. Concerning this prediction of the destruction of Jerusalem, and its literal accomplishment, see the notes on Matt, xxiv. 1–42

9. Commotions] Seditions and civil dissentions, with which no people were more agitated than the Jews. 11. Fearful sights] What these were the reader will find in detail in the notes on Matt. xxiv. 7.

12. Synagogues] Or, assemblies, &c. See these all explained on Mark xiii. 9.

13. It shall turn to you for a testimony.] That is, it shall turn out on your part for a testimony to them, (your persecu tors,) that you are thoroughly persuaded of the truth of what you teach and that you are no impostors.

14. Settle it therefore, &c.] See on Matt. x. 19.

15. I will give you a mouth and wisdom] Eropa, a month, must appear plain to every person to be used here for a ready utterance, or eloquence in speaking. They shall have an abundance of wisdom to know what to say: and they shall have an irresistible eloquence to say what they ought.

18. But there shall not a hair of your head perish.] A proverbial expression for, ye shall not suffer any essential injury. Every genuine Christian shall escape when this desolation comes upon the Jewish state.

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19. In your patience] Rather, your perseverance, your faithful continuance in my word and doctrine. Ye will serve your souls. Ye shall escape the Roman sword, and not one of you shall perish in the destruction of Jerusalem. Instead of Krnoac0s, possess or preserve ye, I read κrnOCODE, ye shall preserve. This reading is supported by AB-B. five others, both the Syriac, all the Arabic, Ethiopic, Vulgate, ail the Itala except two, Origen, Macarius, and Tertullian.

22. These be the days of vengeance] See on Matt. xxiv. 21. 24. They shall fall by the edge of the sword] Those who perished in the siege, are reckoned to be not less than eleven hundred thousand. See Matt. xxiv. 22.

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26 Men's hearts failing them for fear, and for looking after those things which are coming on the earth: * for the powers of heaven shall be shaken.

And then shall they see the Son of man coming in a cloud, with power and great glory.

28 And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. 29 And he spake to them a parable; Behold the fig-tree, and all the trees;

30 When they now shoot forth, ye see and know of your own selves, that summer is now nigh at hand.

31 so likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.

32 Verily I say unto you, This generation shall not pass away till all be fulfilled.

1 Mart 29 - Mart. 24. D. Rev 17 & 14.14.-b Rom 8. 19,23-e Matt. 24.3. Mark 17 - Mart 24 36-e Rom 13 13. 1 Thess.3.6. 1 Pet 4.7.

And sha!! be led away captive] To the number of ninetyseren thousand. See Josephus, War, b. vi. c. ix. s. 2, 3. and

un Matt. xxiv. 31.

Trodden down of the Gentiles] Judea was so completely subjugated, that the very land itself was sold by Vespasian; the Grutiles possessing it, while the Jews were either nearly all killed or led away into captivity.

Of the Gentiles be fulfilled] Till the different nations of the earth, to whom God shall have given the dominion over this land, have accomplished all that which the Lord hath appoint ed them to do; and till the tune of their conversion to God take place. But when shall this be? We know not. The nations are still treading down Jerusalem, and the end is known only to the Lord. See the note on Matt. xxiv. 31.

The sea and the waves roaring] Figuratively pointing out the immense Roman armies by which Judea was to be overrun and destroyed.

26. Men's hearts failing them for fear] Or, men fainting away through fear, (Anopvxovrov) being ready to die. Coming on the earth] Or, coming upon this land, otkovμEvη. See this translation of the word vindicated in note on ch. ii. L. 29. He spake to them a parable; Illustrated all these predicted facts by the simile of a fig tree. See this explained on

Matt xxiv. 32.

31. The kingdom of God is nigh at hand.] After the destruction of the Jewish state, the doctrine of Christ crucified shall be preached every where, and every where prevail.

32 This generation] This race of men; but see on Matt. Liv. 34. and Mark xiii. 30.

34. Take heed to yourselves] See our Lord's parable rela. tive to this matter explained, Mark xiii. 34.

Be overcharged] Literally be made heavy, as is generally the case with those who have eaten or drunk too much.

for death and judgment.

33 d Heaven and earth shall pass away: but my words shall not pass away.

34 And take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. 35 For as a snare shall it come on all them that dwell on the face of the whole earth.

36 Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things that shall come to pass, and i to stand before the Son of man.

37 And in the day time he was teaching in the temple; and at night he went out, and abode in the mount that is called the mount of Olives.

38 And all the people came early in the morning to him in the temple, for to hear him.

fl Thess.5.2. 2 Pet.3.10. Rev. 3.3. & 16.15-g Matt. 24.42 & 25. 13. Mark 13. 33.-h Ch 19.1.- Pra. 1.5. Eph. 6.13.-k John 1,2-1 Ch.22.39. Take heed that ye be not rendered secure by an improper use of lawful things: do not make this earth your portion: expect its dissolution, and prepare to meet your God.

35. The face of the whole earth) Or, of this whole land The land of Judea, on which these heavy judgments were to fall. See ver. 25. see also chap. ii. l.

36. Watch ye therefore, and pray always] Perhaps we should connect ev Harri Kapy, continually, with ayounVeire, watch, as it appears to be the most natural order. Indeed the word continually belongs equally to both watch and pray, and no man is safe, at any time, who does not attend to this advice as literally as possible.

That shall come to pass] That is, the tribulations which are on their way to overwhelm and destroy the Jewish people. These are sufficiently stated in the preceding verses.

To stand before the Son of man. To be acquitted, and to be condemned, are expressed in Rom. xiv. 4. by standing and falling. Those who were faithful to the grace they had received, were not only not destroyed in the destruction of Jeru salem; but became heralds of the grace and mercy of God to the nations. Thus they were counted worthy to stand before the Son of man-to minister salvation in his name.

37. And in the day time] Or, every day-ras nuɛpas. This probably relates to the four last days of his life already men. tioned.

Abode in the mount] He taught all day in the temple, and withdrew every evening, and lodged in Bethany; a town at the foot, or on the declivity of the mount of Olives. See the note on Matt. xxi. 17.

38. The people came early] He returned early from the mount of Olives, and the people came early in the morning to the temple to hear his teaching. For practical observations on the awful subject of this chapter, see Matt. xxiv. at the end.

CHAPTER XXII.

The chief priests and scribes plot our Lord's destruction, 1, 2. Judas, at the instigation of the devil, betrays him, 3-6. He eats his last supper with his disciples, 7-18. Institutes the eucharist, 19, 20. Announces one of his disciples as the trai tor, 21-23. The contention which should be greatest, 24-30. Warns Peter against Satan's devices, 31, 32. Peter's reso.. lution, 33. His denial foretold, 34. Tells his disciples to make prudent provision for their own support, 35-37. The two swords, 38. He goes to the mount of Olives, and has his agony in the garden, 39-46. Judas comes with a mob, 47, 48. Peter cuts off the ear of the high-priest's servant, which Christ heals by a touch, 49-51. He addresses the chief priests and captains of the temple, 52, 53. They lead him to the high-priest's house, and Peter follows and denies his Master, 54-Christ looks upon him, he is stung with remorse, and weeps bitterly, 61, 62. Jesus is mocked, and variously insulted, 63-65. The next morning he is questioned before the council, 66, 67. He acknowledges himself to be the Son of God, 68— 70 They condemn him, 71. [A. M. 4033. A. D. 29. An. Olymp. CCII. 1.]

60.

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TOW the feast of unleavened bread drew nigh, which is called the pass-over.

2 And the chief priests and scribes sough' how they might kill him; for they feared the people.

a Matt 6.2. Mark 14.1.-b Psa 2.2. John 11.47. Acts 4,27.

NOTES-Verse 1. The feast of unleavened bread, &c.] See this largely explained Exod. xxiii. 14. Levit. xxiii. 2-40. and on Matt. xxvi. 2.

2 They feared the people] The great mass of the people seem to have been convinced that Christ was at least a prophet sent from God; and it is likely they kept steady in their attachment to him. The multitude, who are represented as clamour ing for his blood at the crucifixion, appear to have been a mere mob, formed out of the creatures of the chief priests and Pharisees.

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both sorts are mentioned by Josephus, War, b. vi. c. 5. s. 3. Bp. PEARCE. See another sense of captains, in the note on Matt. xxvii. 65. Dr. Lightfoot supposes these to have been the captains over the watches; for in three places the priests kept watch and ward in the temple, viz. in Beth Abtenes, in Beth Nitsots, and in Beth Mokad. The Levites also in twenty-one places more, Middoth, chap. 1. Though these watches consisted of several persons in each, there was one set over them, as the captain or head of that watch. He thinks that Matthew, chap. xxvii. 65. refers to one of these: Ye have a watch of your own; let some of them be sent to guard the sepulchre. The captain of the temple, he supposes to have been the chief or head of all these watches; and thus he was captain of the cap. tains. In the same Talmudical tract it is said, The ruler of the mountain of the temple, (i, e. captain of the temple) takes his walks through every watch with torches lighted before him: if he found any upon the watch, that was not standing on his feet, he said, Peace be with thee: but if he found him sleeping, he struck him with a stick, and he might also burn his clothes. And when it was said by others, What noise is that in the court? the answer was, It is the noise of a Levite under correction, whose garments they are burning, because he slept upon his watch. This custom casts light on Rev. xvi. 15. Be hold I come as a thief: blessed is he that watcheth, and keepeth 4. And captains] Among the priests who were in waiting at his garments, lest he walk naked, and they see his shame. It the temple, some were appointed ovλaxes, for a guard to the is easy to distinguish this captain of the mountain of the tem temple; and over these were sparnyou, commanding officers:ple, from the ruler of the temple or sagan: the former pre

3. Then entered Satan into Judas] The devil filled the heart of Judas with avarice; and that infamous passion led him to commit the crime here specified. This at once accounts for the whole of this most unprincipled and unnatural transaction. None but a devil, or he who was possessed by one, could have been guilty of it-let the living lay this to heart. A minister of the Gospel, who is a lover of money, is constantly betraying the interests of Christ. He cannot serve two masters; and while his heart is possessed with the love of pelf, the love of God, and zeal for perishing souls, cannot dwell in him. What Satan could not do by the envy and malice of the high-priests and Pharisees; he effects by Judas, a false and fallen minister of the Gospel of God. None are so dangerous to the interests of Christianity as persons of this stamp.

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