Luke · Chapter 11

V. 1. Lord, teach us to pray, as John also taught his disciples-The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This it is probable John the Baptist had done. And in this sense it seems to be that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form, which he had before given them in his sermon on the mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man by the coming of his kingdom? Who asks for no more of this world than his daily bread, longing meantime for the bread that came down from heaven? And whose only desires for himself are forgiveness of sins, (as he heartily forgives others,) and sanctification.

Verses 1. - 5. Teach us to pray] See the nature of prayer, with an ample explanation of the different parts of the Lord’s Prayer, treated of in Matthew 6:5-16. The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke’s Gospel.

Verses 1-4. As he was praying in a certain place — Our Lord’s whole time was occupied, either in instructing his numerous followers, or in confirming his doctrine by miracles of mercy, wrought for the relief of the afflicted, or in the exercises of devotion. This evangelist has mentioned Christ’s praying much more frequently than any of the other evangelists. He tells us, Luke 3:21, when he was baptized he was praying; Luke 5:16, that he withdrew into the wilderness and prayed; Luke 6:12, that he went out into a mountain to pray, and continued all night in prayer; Luke 9:18, that he was alone, praying; and soon after, that he went up into a mountain, and as he prayed was transfigured, Luke 9:28, 29; and here, that he was praying in a certain place. Whether he was now praying alone, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable they were joining with him. One of his disciples said, Lord, teach us to pray — Inform us what we ought especially to desire and pray for, and in what words we ought to express our desires and petitions. It seems this disciple had not been present when our Lord, in the beginning of his ministry, gave his hearers directions concerning their devotions; or, if he was present, he had forgotten what had then been said. As John also taught his disciples — The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This, it is probable, John the Baptist had done. And in this sense it seems to be, that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form which he had before given them in his sermon on the Mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer, uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man, by the coming of his kingdom? who asks for no more of this world than his daily bread, longing meantime for the bread that cometh down from heaven? and whose only desires for himself are forgiveness of sins (as he heartily forgives others) and sanctification? When ye pray, say — And what he said to them is undoubtedly said to us also. We are therefore here directed not only to imitate this in all our prayers, but frequently, at least, to use this very form of prayer. For an explanation of this prayer, see the notes on Matthew 6:9-13. There are some differences between the form in Matthew and this recorded here; by which it appears it was not the design of Christ that we should be always confined to the very words of either form; for then there would have been no difference between them. One difference, indeed, which the reader will probably notice, is in the translation only, which ought not to have been, where there is none in the original; and that is in the third petition, as in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew; but there is a difference in the fourth petition: in Matthew we pray, Give us daily bread this day; here, give it us [kaq’ hmeran] day by day: that is, Give us each day the bread which our bodies require, as they call for it; not, Give us this day bread for many days to come; but, as the Israelites had manna, let us have bread, to-day for to-day, and to-morrow for to-morrow; that thus we may be kept in a state of continual dependance upon God, as children upon their parents, and may have our mercies fresh from his hand daily; and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is, likewise, some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive; here it is, Forgive us our sins, (which proves that our sins are our debts,) for we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us; he forgives for his own name’s sake, and his Son’s sake: but this is a very necessary qualification for forgiveness: and if God have wrought it in us, we may plead the work of his grace, for the enforcing of our petitions for the pardon of our sins; Lord, forgive us, for thou hast thyself inclined us to forgive others. There is another addition here; we plead not only in general, we forgive our debtors, but in particular we profess to forgive every one that is indebted to us, without exception. We so forgive our debtors, as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever. Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave his disciples at liberty to use that, or any other doxology, fetched out of David’s Psalms; or rather, he left a space here to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to the Father, Son, and Holy Ghost.

Verse 1. Lord, teach us to pray, as John also taught his disciples. The disciples of John were eminent for fasting and prayer; and though the prayers of the jews were good, yet they were not exactly adapted to the new dispensation which John came to introduce. The litanies or pleadings of the jews were brief, but their doxologies were numerous.

§ 87.—THE DISCIPLES TAUGHT HOW TO PRAY, 1-13.

1. Came pass… in a certain place—Probably a few days after the last narrative, and within the vicinity, east of Jerusalem. See Harmony, p. 101. He was praying—Praying, perhaps, such a powerful prayer as to arouse the feeling that they knew not how to pray, and needed to be taught. Teach us to pray—Teach us the body of blessings we may hope to receive, and therefore what object is right, and not presumptuous to ask; teach us, even by an outline pattern if thou wilt, a skeleton prayer, of which all other prayers are but the amplification. John also taught his disciples—Each new dispensation may not only have its new unfolding of truths; but its new revelations may open new modes of access, and new topics of prayer, and motives and tempers of worship. A different prayer was offered in the Mosaic ritual from the patriarchal form. John opened up a new scope of prayer; and this new dispensation requires of Jesus to set the range of prayer in accordance with the new range of truth, and the new position of men with God.

1 Christ teacheth to pray, and that instantly: 11 assuring that God so will give us good things. 14 He casting out a dumb devil, rebuketh the blasphemous Pharisees: 28 and showeth who are blessed: 29 preacheth to the people, 37 and reprehendeth the outward show of holiness in the Pharisees, scribes, and lawyers.

CHAPTER 11. Verses 1-4. Our Father which art in heaven. — See the notes on Matthew 6:9-13. The doxology, “For thine is the kingdom,” &c., is wanting in St. Luke. It is evident, however, that the prayer as it here stands is a shortened form of that prescribed in the sermon on the mount, and taught on a different occasion. The full form is therefore to be sought in the longer discourse; and we act right in always using this divinely composed prayer with the doxology, which leaves the heart fixed upon God, as its first petition elevates it to him. The Jewish doctors taught their disciples short forms of prayer. This was a well-known practice; and it is to be gathered from the text that John the Baptist gave to his disciples also a form suited to his peculiar and transitive dispensation. Perhaps the disciple who made this request, did not know that he had already given a form of prayer in his sermon on the mount; or, as that was given in the presence of the multitude, he might think that the disciples had not been sufficiently distinguished, and that they ought to have a prayer peculiar to themselves like those of the Baptist. If the latter was the reason of the request, our Lord, by repeating the same prayer he had before taught, intimated that it was sufficiently adapted to their case; and this affords a reason why he does not repeat it at full, since he intended only to bring it to the remembrance of the disciple who made the request.

V. 2. When ye pray, say-And what he said to them is undoubtedly said to us also. We are therefore here directed, not only to imitate this in all our prayers, but to use this very form of prayer. Matthew 6:9.

Verses 1. - 5. Teach us to pray] See the nature of prayer, with an ample explanation of the different parts of the Lord’s Prayer, treated of in Matthew 6:5-16. The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke’s Gospel.

Verses 1-4. As he was praying in a certain place — Our Lord’s whole time was occupied, either in instructing his numerous followers, or in confirming his doctrine by miracles of mercy, wrought for the relief of the afflicted, or in the exercises of devotion. This evangelist has mentioned Christ’s praying much more frequently than any of the other evangelists. He tells us, Luke 3:21, when he was baptized he was praying; Luke 5:16, that he withdrew into the wilderness and prayed; Luke 6:12, that he went out into a mountain to pray, and continued all night in prayer; Luke 9:18, that he was alone, praying; and soon after, that he went up into a mountain, and as he prayed was transfigured, Luke 9:28, 29; and here, that he was praying in a certain place. Whether he was now praying alone, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable they were joining with him. One of his disciples said, Lord, teach us to pray — Inform us what we ought especially to desire and pray for, and in what words we ought to express our desires and petitions. It seems this disciple had not been present when our Lord, in the beginning of his ministry, gave his hearers directions concerning their devotions; or, if he was present, he had forgotten what had then been said. As John also taught his disciples — The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This, it is probable, John the Baptist had done. And in this sense it seems to be, that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form which he had before given them in his sermon on the Mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer, uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man, by the coming of his kingdom? who asks for no more of this world than his daily bread, longing meantime for the bread that cometh down from heaven? and whose only desires for himself are forgiveness of sins (as he heartily forgives others) and sanctification? When ye pray, say — And what he said to them is undoubtedly said to us also. We are therefore here directed not only to imitate this in all our prayers, but frequently, at least, to use this very form of prayer. For an explanation of this prayer, see the notes on Matthew 6:9-13. There are some differences between the form in Matthew and this recorded here; by which it appears it was not the design of Christ that we should be always confined to the very words of either form; for then there would have been no difference between them. One difference, indeed, which the reader will probably notice, is in the translation only, which ought not to have been, where there is none in the original; and that is in the third petition, as in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew; but there is a difference in the fourth petition: in Matthew we pray, Give us daily bread this day; here, give it us [kaq’ hmeran] day by day: that is, Give us each day the bread which our bodies require, as they call for it; not, Give us this day bread for many days to come; but, as the Israelites had manna, let us have bread, to-day for to-day, and to-morrow for to-morrow; that thus we may be kept in a state of continual dependance upon God, as children upon their parents, and may have our mercies fresh from his hand daily; and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is, likewise, some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive; here it is, Forgive us our sins, (which proves that our sins are our debts,) for we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us; he forgives for his own name’s sake, and his Son’s sake: but this is a very necessary qualification for forgiveness: and if God have wrought it in us, we may plead the work of his grace, for the enforcing of our petitions for the pardon of our sins; Lord, forgive us, for thou hast thyself inclined us to forgive others. There is another addition here; we plead not only in general, we forgive our debtors, but in particular we profess to forgive every one that is indebted to us, without exception. We so forgive our debtors, as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever. Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave his disciples at liberty to use that, or any other doxology, fetched out of David’s Psalms; or rather, he left a space here to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to the Father, Son, and Holy Ghost.

Ver. 2. Our Father which art in heaven. The last words of this sentence are not in the Vulgate, but they are understood in the word Father; for God is in heaven. This prayer is pure and comprehensive, exact in order, and beautiful in sentiment. It is an epitome of the worship of the christian church, and supplies all defects when recited at the close of prayer. — See the illustration in Matthew 6:9.

Thy kingdom come. This being the key word in evangelical preaching, some improved form of prayer was wanted in the church. And if our gospel be from heaven, it must imply, as far as human frailty will admit, that the will of God should be done on earth, as it is in heaven.

2-13. Our Lord in verses 2-5 teaches them the form, and in 6-13 instructs them in the spirit of prayer. Brief are the forms of the Saviour’s ritual; and then follows a memorable caution that the form must be without formality. This repetition of the same prayer, as was given by the Saviour in the Sermon on the Mount, informs his disciples that he intends it for a model to his Church. Ask you for a method of prayer? That same prayer, a year ago dispensed to you, must be now held as inaugurated for future ages. As the decalogue, so this prayer, is twice given.

Parable of the importunate borrower, 5-8.

Verses 1. - 5. Teach us to pray] See the nature of prayer, with an ample explanation of the different parts of the Lord’s Prayer, treated of in Matthew 6:5-16. The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke’s Gospel.

Verses 1-4. As he was praying in a certain place — Our Lord’s whole time was occupied, either in instructing his numerous followers, or in confirming his doctrine by miracles of mercy, wrought for the relief of the afflicted, or in the exercises of devotion. This evangelist has mentioned Christ’s praying much more frequently than any of the other evangelists. He tells us, Luke 3:21, when he was baptized he was praying; Luke 5:16, that he withdrew into the wilderness and prayed; Luke 6:12, that he went out into a mountain to pray, and continued all night in prayer; Luke 9:18, that he was alone, praying; and soon after, that he went up into a mountain, and as he prayed was transfigured, Luke 9:28, 29; and here, that he was praying in a certain place. Whether he was now praying alone, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable they were joining with him. One of his disciples said, Lord, teach us to pray — Inform us what we ought especially to desire and pray for, and in what words we ought to express our desires and petitions. It seems this disciple had not been present when our Lord, in the beginning of his ministry, gave his hearers directions concerning their devotions; or, if he was present, he had forgotten what had then been said. As John also taught his disciples — The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This, it is probable, John the Baptist had done. And in this sense it seems to be, that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form which he had before given them in his sermon on the Mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer, uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man, by the coming of his kingdom? who asks for no more of this world than his daily bread, longing meantime for the bread that cometh down from heaven? and whose only desires for himself are forgiveness of sins (as he heartily forgives others) and sanctification? When ye pray, say — And what he said to them is undoubtedly said to us also. We are therefore here directed not only to imitate this in all our prayers, but frequently, at least, to use this very form of prayer. For an explanation of this prayer, see the notes on Matthew 6:9-13. There are some differences between the form in Matthew and this recorded here; by which it appears it was not the design of Christ that we should be always confined to the very words of either form; for then there would have been no difference between them. One difference, indeed, which the reader will probably notice, is in the translation only, which ought not to have been, where there is none in the original; and that is in the third petition, as in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew; but there is a difference in the fourth petition: in Matthew we pray, Give us daily bread this day; here, give it us [kaq’ hmeran] day by day: that is, Give us each day the bread which our bodies require, as they call for it; not, Give us this day bread for many days to come; but, as the Israelites had manna, let us have bread, to-day for to-day, and to-morrow for to-morrow; that thus we may be kept in a state of continual dependance upon God, as children upon their parents, and may have our mercies fresh from his hand daily; and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is, likewise, some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive; here it is, Forgive us our sins, (which proves that our sins are our debts,) for we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us; he forgives for his own name’s sake, and his Son’s sake: but this is a very necessary qualification for forgiveness: and if God have wrought it in us, we may plead the work of his grace, for the enforcing of our petitions for the pardon of our sins; Lord, forgive us, for thou hast thyself inclined us to forgive others. There is another addition here; we plead not only in general, we forgive our debtors, but in particular we profess to forgive every one that is indebted to us, without exception. We so forgive our debtors, as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever. Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave his disciples at liberty to use that, or any other doxology, fetched out of David’s Psalms; or rather, he left a space here to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to the Father, Son, and Holy Ghost.

2-13. Our Lord in verses 2-5 teaches them the form, and in 6-13 instructs them in the spirit of prayer. Brief are the forms of the Saviour’s ritual; and then follows a memorable caution that the form must be without formality. This repetition of the same prayer, as was given by the Saviour in the Sermon on the Mount, informs his disciples that he intends it for a model to his Church. Ask you for a method of prayer? That same prayer, a year ago dispensed to you, must be now held as inaugurated for future ages. As the decalogue, so this prayer, is twice given.

Parable of the importunate borrower, 5-8.

V. 4. Forgive us; for we forgive them-Not once, but continually. This does not denote the meritorious cause of our pardon; but the removal of that hinderance which otherwise would render it impossible.

Verse 4. Lead us not into temptation, &c.] Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual obsessions; he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of rusai hmav apo tou ponhrou; literally, Deliver us from the wicked one.

Verses 1-4. As he was praying in a certain place — Our Lord’s whole time was occupied, either in instructing his numerous followers, or in confirming his doctrine by miracles of mercy, wrought for the relief of the afflicted, or in the exercises of devotion. This evangelist has mentioned Christ’s praying much more frequently than any of the other evangelists. He tells us, Luke 3:21, when he was baptized he was praying; Luke 5:16, that he withdrew into the wilderness and prayed; Luke 6:12, that he went out into a mountain to pray, and continued all night in prayer; Luke 9:18, that he was alone, praying; and soon after, that he went up into a mountain, and as he prayed was transfigured, Luke 9:28, 29; and here, that he was praying in a certain place. Whether he was now praying alone, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable they were joining with him. One of his disciples said, Lord, teach us to pray — Inform us what we ought especially to desire and pray for, and in what words we ought to express our desires and petitions. It seems this disciple had not been present when our Lord, in the beginning of his ministry, gave his hearers directions concerning their devotions; or, if he was present, he had forgotten what had then been said. As John also taught his disciples — The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This, it is probable, John the Baptist had done. And in this sense it seems to be, that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form which he had before given them in his sermon on the Mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer, uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man, by the coming of his kingdom? who asks for no more of this world than his daily bread, longing meantime for the bread that cometh down from heaven? and whose only desires for himself are forgiveness of sins (as he heartily forgives others) and sanctification? When ye pray, say — And what he said to them is undoubtedly said to us also. We are therefore here directed not only to imitate this in all our prayers, but frequently, at least, to use this very form of prayer. For an explanation of this prayer, see the notes on Matthew 6:9-13. There are some differences between the form in Matthew and this recorded here; by which it appears it was not the design of Christ that we should be always confined to the very words of either form; for then there would have been no difference between them. One difference, indeed, which the reader will probably notice, is in the translation only, which ought not to have been, where there is none in the original; and that is in the third petition, as in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew; but there is a difference in the fourth petition: in Matthew we pray, Give us daily bread this day; here, give it us [kaq’ hmeran] day by day: that is, Give us each day the bread which our bodies require, as they call for it; not, Give us this day bread for many days to come; but, as the Israelites had manna, let us have bread, to-day for to-day, and to-morrow for to-morrow; that thus we may be kept in a state of continual dependance upon God, as children upon their parents, and may have our mercies fresh from his hand daily; and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is, likewise, some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive; here it is, Forgive us our sins, (which proves that our sins are our debts,) for we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us; he forgives for his own name’s sake, and his Son’s sake: but this is a very necessary qualification for forgiveness: and if God have wrought it in us, we may plead the work of his grace, for the enforcing of our petitions for the pardon of our sins; Lord, forgive us, for thou hast thyself inclined us to forgive others. There is another addition here; we plead not only in general, we forgive our debtors, but in particular we profess to forgive every one that is indebted to us, without exception. We so forgive our debtors, as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever. Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave his disciples at liberty to use that, or any other doxology, fetched out of David’s Psalms; or rather, he left a space here to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to the Father, Son, and Holy Ghost.

Ver. 4. Indebted to us. The jews often used the word sin and debt as equivalent terms. In Exodus 32. we read, This people hath sinned a sin; where the targum reads, This people hath owed a debt. See Matthew 6:11. As we owe our existence, and the whole devotion of life to God, every defect of obedience may very properly be called a debt; and a debt we can never pay. Yet the term does not comprise the whole of our ideas concerning sin, because guilt is consequent on sin. No satisfaction therefore could be made for sin, and no payment of the debt but by the great sacrifice of the cross. This, in every view, is a vicarious sacrifice, and satisfaction for our sins; whereas a simple debt might be paid by any one for his friend.

Deliver us from evil. A very considerable number of the fathers expound this of the wicked one, who picks away the good seed. Matthew 13. He is the author of all evil. — The close of this prayer is beautiful and happy. Deliver us, oh heavenly Father, for thine is the kingdom, the power, and the glory.

It may amuse some readers to give a copy in verse of the Lord’s prayer, as found in the reign of Henry the second, and about the year 1185. It is a production purely Saxon, and destitute of any Latin or French word. Vre fadyr in heaven rich,

Thy name be halyed ever lich:

Thou bring us thy michell bliss,

Als hit in heaven y-doe,

Evar in yearth beene it also:

That holy bread that lasteth ay, (ever)

Thou send it ous this ilke day.

Forgive us all that we have don,

As we forgivet uch other mon:

Ne let us fall into no found ing,

Ac shield ous fro the fowl thing. — Amen.

2-13. Our Lord in verses 2-5 teaches them the form, and in 6-13 instructs them in the spirit of prayer. Brief are the forms of the Saviour’s ritual; and then follows a memorable caution that the form must be without formality. This repetition of the same prayer, as was given by the Saviour in the Sermon on the Mount, informs his disciples that he intends it for a model to his Church. Ask you for a method of prayer? That same prayer, a year ago dispensed to you, must be now held as inaugurated for future ages. As the decalogue, so this prayer, is twice given.

Parable of the importunate borrower, 5-8.

V. 5. At midnight-The most unseasonable time: but no time is unseasonable with God, either for hearing or answering prayer.

Verses 1. - 5. Teach us to pray] See the nature of prayer, with an ample explanation of the different parts of the Lord’s Prayer, treated of in Matthew 6:5-16. The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels. There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke’s Gospel.

Verses 5-8. And he said, &c. — “Having, by a short form, taught his disciples that they were not in prayer to use a multiplicity of words, with vain repetitions; he proceeded to caution them, on the other hand, against coldness, indifference, and slackness in their supplications. The evil of this, and the necessity of asking affectionately, with importunity and perseverance, he taught them by a parable; in which he showed them, that importunity, that is, earnestness and frequency in asking, are the proper, natural expressions of strong desires, and, by consequence, that God very properly requires these things in men, before he bestows on them such favours as they stand in need of, just as he requires them to be earnestly desirous of these favours before he blesses them therewith.” — Macknight. Which of you shall have a friend, &c. — As if he had said, Who is there of you that has not observed the efficacy of importunate requests? If, for instance, he shall have a friend, and shall go to him at midnight — The most unseasonable time imaginable for asking a favour; and say unto him, Friend, lend me three loaves — Do me this favour on account of our mutual friendship; for a friend of mine — One to whom I am particularly indebted; in his journey is come to me — Having travelled so late and long, my friend is both weary and hungry; and I have nothing to set before him — A case certainly very urgent. And he from within — Being of a churlish disposition; shall answer and say, Trouble me not — Do not disturb me thus at so late an hour; what you ask will put me to a great deal of trouble: the door is now shut — And must have its locks and bolts opened, and my children are with me in bed — Or as ta paidia mou met’ emou eiv thn koithn eisin, may be rendered, my servants, together with me, are in bed. My servants are in bed as well as myself, and probably they are fast asleep, so that there is nobody at hand to give you what you want. I cannot rise and give thee — You cannot expect that I will rise and give you the loaves. I say unto you, Though he will not rise, &c. — This man, though he would not yield to the calls and influence of friendship, yet will he be prevailed upon by the force of importunity; because it shows both the greatness of the supplicant’s distress, and the earnestness of his desire.

5. He said unto them—Intimating that much was said in the same current which is not reported; but the following parable was clearly recollected. Which of you—In teaching how God will do, Jesus, at the same time, teaches how we should behave. At midnight—The very best time for travel in the heat of a tropical climate is during the night. The trumpet of the caravan sounds at that hour to call the slumbering travellers to awake and march. Lend me three loaves—The loaf of the Orientals is a thin cake of barleycorn. The three would doubtless be one for his friend; one perhaps for himself, at least to break, as if participating for company’s sake; and the third for courtesy, or for his friend if very hungry.

Verses 5, 6. Which of you shall have a friend, &c. — This is one of several parables which our blessed Lord at different times uttered to encourage importunity, and repeated application in prayer. His form of prayer contains not many petitions, but they are most comprehensive and important: and he teaches not so much to vary and multiply our petitions, as though prayer were an exercise of intellectual or imaginative ingenuity; but to plead them before our heavenly Father with an earnestness and importunity suitable to the greatness of the blessing asked. For, although he knows what we want; and needs not exciting to bestow his gifts upon us, yet it is necessary that we also should know our wants, should enter by deep and serious consideration into their nature, and that we should seek them with fitting desires, which we must stir up vigorously within our hearts. The great point to be remembered is, that we MUST attain the blessings we ask, or perish; and if, therefore, God should sometimes hear us instantly and with no delay, and at others should seem to disregard, we are to “continue in prayer,” and knock till the door is opened to us. At midnight. — Journeys in the east are often performed in the night, on account of the heats of the day. The arrival of a friend at midnight was therefore no unusual occurrence. Three loaves were not a large supply of bread, as they were but three cakes.

Verse 6. In his journey is come] Or, perhaps more literally, A friend of mine is come to me out of his way, ex odou, which renders the case more urgent-a friend of mine, benighted, belated, and who has lost his way, is come unto me. This was a strong reason why he should have prompt relief.

Verses 5-8. And he said, &c. — “Having, by a short form, taught his disciples that they were not in prayer to use a multiplicity of words, with vain repetitions; he proceeded to caution them, on the other hand, against coldness, indifference, and slackness in their supplications. The evil of this, and the necessity of asking affectionately, with importunity and perseverance, he taught them by a parable; in which he showed them, that importunity, that is, earnestness and frequency in asking, are the proper, natural expressions of strong desires, and, by consequence, that God very properly requires these things in men, before he bestows on them such favours as they stand in need of, just as he requires them to be earnestly desirous of these favours before he blesses them therewith.” — Macknight. Which of you shall have a friend, &c. — As if he had said, Who is there of you that has not observed the efficacy of importunate requests? If, for instance, he shall have a friend, and shall go to him at midnight — The most unseasonable time imaginable for asking a favour; and say unto him, Friend, lend me three loaves — Do me this favour on account of our mutual friendship; for a friend of mine — One to whom I am particularly indebted; in his journey is come to me — Having travelled so late and long, my friend is both weary and hungry; and I have nothing to set before him — A case certainly very urgent. And he from within — Being of a churlish disposition; shall answer and say, Trouble me not — Do not disturb me thus at so late an hour; what you ask will put me to a great deal of trouble: the door is now shut — And must have its locks and bolts opened, and my children are with me in bed — Or as ta paidia mou met’ emou eiv thn koithn eisin, may be rendered, my servants, together with me, are in bed. My servants are in bed as well as myself, and probably they are fast asleep, so that there is nobody at hand to give you what you want. I cannot rise and give thee — You cannot expect that I will rise and give you the loaves. I say unto you, Though he will not rise, &c. — This man, though he would not yield to the calls and influence of friendship, yet will he be prevailed upon by the force of importunity; because it shows both the greatness of the supplicant’s distress, and the earnestness of his desire.

6. Friend… set before him—This is intercessory prayer. A friend, perhaps a sinner from his wanderings, has come, and needs that bread of life without which he perishes. The Christian has nothing of his own to set before him, no power to pardon or to save. But he has a wealthy neighbour.

Verses 5, 6. Which of you shall have a friend, &c. — This is one of several parables which our blessed Lord at different times uttered to encourage importunity, and repeated application in prayer. His form of prayer contains not many petitions, but they are most comprehensive and important: and he teaches not so much to vary and multiply our petitions, as though prayer were an exercise of intellectual or imaginative ingenuity; but to plead them before our heavenly Father with an earnestness and importunity suitable to the greatness of the blessing asked. For, although he knows what we want; and needs not exciting to bestow his gifts upon us, yet it is necessary that we also should know our wants, should enter by deep and serious consideration into their nature, and that we should seek them with fitting desires, which we must stir up vigorously within our hearts. The great point to be remembered is, that we MUST attain the blessings we ask, or perish; and if, therefore, God should sometimes hear us instantly and with no delay, and at others should seem to disregard, we are to “continue in prayer,” and knock till the door is opened to us. At midnight. — Journeys in the east are often performed in the night, on account of the heats of the day. The arrival of a friend at midnight was therefore no unusual occurrence. Three loaves were not a large supply of bread, as they were but three cakes.

Verse 7. My children are with me in bed] Or, I and my children are in bed; this is Bishop PEARCE’S translation, and seems to some preferable to the common one. See a like form of speech in 1 Corinthians 16:11, and in Ephesians 3:18. However, we may conceive that he had his little children, ta paidia, in bed with him; and this heightened the difficulty of yielding to his neighbour’s request.

But if he persevere knocking. (At si ille perseveraverit pulsans.) This sentence is added to the beginning of Luke 11:8, by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS.) I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate.

Verses 5-8. And he said, &c. — “Having, by a short form, taught his disciples that they were not in prayer to use a multiplicity of words, with vain repetitions; he proceeded to caution them, on the other hand, against coldness, indifference, and slackness in their supplications. The evil of this, and the necessity of asking affectionately, with importunity and perseverance, he taught them by a parable; in which he showed them, that importunity, that is, earnestness and frequency in asking, are the proper, natural expressions of strong desires, and, by consequence, that God very properly requires these things in men, before he bestows on them such favours as they stand in need of, just as he requires them to be earnestly desirous of these favours before he blesses them therewith.” — Macknight. Which of you shall have a friend, &c. — As if he had said, Who is there of you that has not observed the efficacy of importunate requests? If, for instance, he shall have a friend, and shall go to him at midnight — The most unseasonable time imaginable for asking a favour; and say unto him, Friend, lend me three loaves — Do me this favour on account of our mutual friendship; for a friend of mine — One to whom I am particularly indebted; in his journey is come to me — Having travelled so late and long, my friend is both weary and hungry; and I have nothing to set before him — A case certainly very urgent. And he from within — Being of a churlish disposition; shall answer and say, Trouble me not — Do not disturb me thus at so late an hour; what you ask will put me to a great deal of trouble: the door is now shut — And must have its locks and bolts opened, and my children are with me in bed — Or as ta paidia mou met’ emou eiv thn koithn eisin, may be rendered, my servants, together with me, are in bed. My servants are in bed as well as myself, and probably they are fast asleep, so that there is nobody at hand to give you what you want. I cannot rise and give thee — You cannot expect that I will rise and give you the loaves. I say unto you, Though he will not rise, &c. — This man, though he would not yield to the calls and influence of friendship, yet will he be prevailed upon by the force of importunity; because it shows both the greatness of the supplicant’s distress, and the earnestness of his desire.

7. He from within—To the soul that has hitherto neglected prayer, God is behind a vail; is shut up; is gone to sleep. But, in that case, woe when he awaketh! Trouble me not—He is short and sharp. He echoes not the honeyed word friend. Thus, in this parable, as in that of the unjust judge, the little obstinacy of man is made to illustrate the wise severity of God. The finite is the faint emblem of the Infinite; the defective of the perfect. See note on Luke 18:2. Door is now shut—And doubtless bolted with a huge Oriental wooden lock. See on Matthew 16. My children are with me in bed—Says Dr. Thomson, “the whole family, parents, children, and servants, sleep in the same room, with slight change of garments or none at all.” I cannot rise and give thee—These are wayward human reasons; yet symbols of the divine sternness. For with the froward God will shew himself froward. Psalm 18:26.

Verse 7. My children are with me in bed. — That is, asleep on mattresses in the same room, according to the custom of those countries. He urges it as a reason why he should not rise, lest he should awake the young children.

Verses 5-8. And he said, &c. — “Having, by a short form, taught his disciples that they were not in prayer to use a multiplicity of words, with vain repetitions; he proceeded to caution them, on the other hand, against coldness, indifference, and slackness in their supplications. The evil of this, and the necessity of asking affectionately, with importunity and perseverance, he taught them by a parable; in which he showed them, that importunity, that is, earnestness and frequency in asking, are the proper, natural expressions of strong desires, and, by consequence, that God very properly requires these things in men, before he bestows on them such favours as they stand in need of, just as he requires them to be earnestly desirous of these favours before he blesses them therewith.” — Macknight. Which of you shall have a friend, &c. — As if he had said, Who is there of you that has not observed the efficacy of importunate requests? If, for instance, he shall have a friend, and shall go to him at midnight — The most unseasonable time imaginable for asking a favour; and say unto him, Friend, lend me three loaves — Do me this favour on account of our mutual friendship; for a friend of mine — One to whom I am particularly indebted; in his journey is come to me — Having travelled so late and long, my friend is both weary and hungry; and I have nothing to set before him — A case certainly very urgent. And he from within — Being of a churlish disposition; shall answer and say, Trouble me not — Do not disturb me thus at so late an hour; what you ask will put me to a great deal of trouble: the door is now shut — And must have its locks and bolts opened, and my children are with me in bed — Or as ta paidia mou met’ emou eiv thn koithn eisin, may be rendered, my servants, together with me, are in bed. My servants are in bed as well as myself, and probably they are fast asleep, so that there is nobody at hand to give you what you want. I cannot rise and give thee — You cannot expect that I will rise and give you the loaves. I say unto you, Though he will not rise, &c. — This man, though he would not yield to the calls and influence of friendship, yet will he be prevailed upon by the force of importunity; because it shows both the greatness of the supplicant’s distress, and the earnestness of his desire.

8. Because of his importunity—The word rendered importunity here means shamelessness. Whether shame be wrong or right depends very much upon what we are ashamed of. Some men are proud of what they ought to be ashamed of, and ashamed of what would be a true dignity. Very many are not ashamed to sin, and yet are ashamed to pray for pardon; much more to have others pray for their pardon. Others are not ashamed to pray, but are ashamed to be seen praying for others, who seek Christian intercession. But the shamelessness of the man in the parable consisted in a persistence in his prayer which no shame could check or stop. He feels that it is no time for delicacy. So God may wait until he sees that we have, by our long perseverance, fully committed ourselves to a position which we may by his grace permanently retain. Thus a wise delay in him begets stability in us. Note, then, that it is not true, in the sense that many affirm it, that our prayers have an effect on us only, and not on God. God’s immutability does not require that he should treat the same man who is first impenitent, and afterwards penitent, alike. God does immutably deal with men according to their works. As the same unchangable sun softens the wax and hardens the clay, so does God sustain and save us in our penitence, and harden and condemn us in our obduracy. Those, who say that prayer affects only ourselves and not God, can never consistently pray at all. It is impossible to frame a real prayer to God which does not imply that God may comply with our request.

Verses 8, 9. Because of his importunity. — It is supposed that the applicant, disregarding all the excuses of his neighbour, continues knocking and urging his request, until, from no other motive than merely to escape his importunity, which would take no denial, he grants the request. The argument to encourage earnest perseverance in prayer derives its force from contrast: if a churlish man will yield to importunity, how much more shall the blessed God himself, who is perfect benevolence, and delights in bestowing his benefits upon the needy, answer the reiterated requests of those that call upon him! The whole tends to impress us with the necessity of obtaining the fulfilment of our petitions, and thus to guard against a common and fatal evil, that of resting in prayer as an END, without regarding it but as a MEANS of obtaining the petitions we present. How many rest here! They have done a duty, that is enough! which is a fatal infatuation. If we have not received what we ask, hitherto we have prayed in vain; and we are at once reminded that the end of praying is receiving, and encouraged to repeat our requests by the assurance that they must be ultimately successful. Hence our Lord adds, Ask, and it shall be given you, &c. See the notes on Matthew 7:7-11. This is an instance of another portion of the sermon on the mount being spoken on quite a distinct occasion.

V. 9. Matthew 7:7.

Verse 9. And (or, therefore) I say unto you, Ask] Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favours are only prized and esteemed in proportion to the sense men have of their necessity and importance. See this subject explained Matthew 7:7, 8.

Verses 9-10. I say unto you, Ask, &c. — Pray frequently, and be most earnest and importunate in your prayers, because thus you shall obtain whatsoever you ask agreeably to the will of God. For if importunity would prevail thus with a man that was displeased at it, much more will it prevail with God, who is infinitely more kind and ready to do good to us than we are one to another; and is not displeased at our importunity, but accepts it, especially when the object of it is spiritual mercies. If he do not answer our prayers, and grant our requests presently, yet he will answer them in due time, if we continue to pray and exercise faith in his power, love, and faithfulness. Ask, therefore, what God in his word authorizes you to ask, and what you are persuaded it would be for God’s glory that you should receive, and it shall be given you — Either the thing itself which you ask, or that which is equivalent; either the removal of the thorn in the flesh, or grace sufficient to enable you to bear it. Of this we have an assurance from Christ’s own mouth, who knows his Father’s mind, and in whom all the promises of God are yea and amen. But we must not only ask, we must also seek, in the use of means; must second our prayers with our endeavours; and in asking and seeking, we must continue urgent, still knocking at the same door, and we shall at length prevail. For every one that asketh receiveth — Even the meanest saint shall have his petition granted, that asks earnestly, importunately, and in faith. This poor man cried, and the Lord heard him, Psalm 34:6. When we ask of God those things which Christ, in the above prayer, has directed us to ask, namely, that his name may be sanctified; that his kingdom may come, and his will be done; — in these requests we must be importunate, and must never hold our peace day or night. See on Matthew 7:7, 8; where the same passage occurs.

9. Ask… seek… knock—This man did ask, seek, and knock. It was opened, granted, and obtained by him according to the promise.

Verses 8, 9. Because of his importunity. — It is supposed that the applicant, disregarding all the excuses of his neighbour, continues knocking and urging his request, until, from no other motive than merely to escape his importunity, which would take no denial, he grants the request. The argument to encourage earnest perseverance in prayer derives its force from contrast: if a churlish man will yield to importunity, how much more shall the blessed God himself, who is perfect benevolence, and delights in bestowing his benefits upon the needy, answer the reiterated requests of those that call upon him! The whole tends to impress us with the necessity of obtaining the fulfilment of our petitions, and thus to guard against a common and fatal evil, that of resting in prayer as an END, without regarding it but as a MEANS of obtaining the petitions we present. How many rest here! They have done a duty, that is enough! which is a fatal infatuation. If we have not received what we ask, hitherto we have prayed in vain; and we are at once reminded that the end of praying is receiving, and encouraged to repeat our requests by the assurance that they must be ultimately successful. Hence our Lord adds, Ask, and it shall be given you, &c. See the notes on Matthew 7:7-11. This is an instance of another portion of the sermon on the mount being spoken on quite a distinct occasion.

Verses 9-10. I say unto you, Ask, &c. — Pray frequently, and be most earnest and importunate in your prayers, because thus you shall obtain whatsoever you ask agreeably to the will of God. For if importunity would prevail thus with a man that was displeased at it, much more will it prevail with God, who is infinitely more kind and ready to do good to us than we are one to another; and is not displeased at our importunity, but accepts it, especially when the object of it is spiritual mercies. If he do not answer our prayers, and grant our requests presently, yet he will answer them in due time, if we continue to pray and exercise faith in his power, love, and faithfulness. Ask, therefore, what God in his word authorizes you to ask, and what you are persuaded it would be for God’s glory that you should receive, and it shall be given you — Either the thing itself which you ask, or that which is equivalent; either the removal of the thorn in the flesh, or grace sufficient to enable you to bear it. Of this we have an assurance from Christ’s own mouth, who knows his Father’s mind, and in whom all the promises of God are yea and amen. But we must not only ask, we must also seek, in the use of means; must second our prayers with our endeavours; and in asking and seeking, we must continue urgent, still knocking at the same door, and we shall at length prevail. For every one that asketh receiveth — Even the meanest saint shall have his petition granted, that asks earnestly, importunately, and in faith. This poor man cried, and the Lord heard him, Psalm 34:6. When we ask of God those things which Christ, in the above prayer, has directed us to ask, namely, that his name may be sanctified; that his kingdom may come, and his will be done; — in these requests we must be importunate, and must never hold our peace day or night. See on Matthew 7:7, 8; where the same passage occurs.

9-13. This passage occurs in the Sermon on the Mount. Its connection is so intimate in both cases as to show that it was used on both occasions.

Verses 11, 12. If a son shall ask bread of any of you — Further to assist your faith on these occasions, reflect upon the workings of your own hearts toward your offspring. Let any of you, that is a father, and knows the heart of a father, a father’s affection to, and care for, a child, say, if his son ask bread to satisfy his hunger, will he give him a stone — In the shape of a loaf? or, If he ask a fish, will he give him a serpent — Which has some resemblance of a fish; or if he ask an egg, will he offer him a scorpion — Which, instead of nourishing him, might sting him to death? Naturalists tell us, that the body of a scorpion is very like an egg, especially if the scorpion be of the white kind, which is the first species mentioned by Ælian, Avicenna, and others. Bochart has produced testimonies to prove that the scorpions in Judea were about the bigness of an egg; and therefore there, a white scorpion being very like an egg, might to children, who were not capable of distinguishing the one from the other, be offered in place thereof, if the person so doing meant that it should sting and destroy them. These different instances are mentioned by Jesus, in order that the doctrine which he is here inculcating might make the stronger impression upon his hearers. See on Matthew 7:9-11.

9-13. This passage occurs in the Sermon on the Mount. Its connection is so intimate in both cases as to show that it was used on both occasions.

Verse 12. Offer him a scorpion?] skorpion. The Greek etymologists derive the name from skorpizein ton ion, scattering the poison. But is there any similitude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents: and that there are stones exactly similar to bread in their appearance; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood: the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion; which sort Nicander, Ælian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of Messua say, that there are about Jerusalem, and through all Syria, great scorpions, &c. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the legs and tail of the former be taken away; but how there can be a resemblance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated.

Verses 11, 12. If a son shall ask bread of any of you — Further to assist your faith on these occasions, reflect upon the workings of your own hearts toward your offspring. Let any of you, that is a father, and knows the heart of a father, a father’s affection to, and care for, a child, say, if his son ask bread to satisfy his hunger, will he give him a stone — In the shape of a loaf? or, If he ask a fish, will he give him a serpent — Which has some resemblance of a fish; or if he ask an egg, will he offer him a scorpion — Which, instead of nourishing him, might sting him to death? Naturalists tell us, that the body of a scorpion is very like an egg, especially if the scorpion be of the white kind, which is the first species mentioned by Ælian, Avicenna, and others. Bochart has produced testimonies to prove that the scorpions in Judea were about the bigness of an egg; and therefore there, a white scorpion being very like an egg, might to children, who were not capable of distinguishing the one from the other, be offered in place thereof, if the person so doing meant that it should sting and destroy them. These different instances are mentioned by Jesus, in order that the doctrine which he is here inculcating might make the stronger impression upon his hearers. See on Matthew 7:9-11.

12. A scorpion—Most scorpions in Palestine are black and long, looking like a lobster and not like an egg. But Burckhardt and other old writers say that there was a white scorpion which when folded up had the latter resemblance.

V. 13. How much more shall your heavenly Father-How beautiful is the gradation! A friend: a father: God!

Give the Holy Spirit-The best of gifts, and that which includes every good gift.

Verse 13. The Holy Spirit] Or, as several MSS. have it, pneuma agaqon, the good spirit. See Clarke on “Matthew 7:11”.

Verse 13. If ye then, being evil — If ye, who are, at least, comparatively evil, and perhaps inclined to a penurious and morose temper, yet know how to give good gifts to your children — And find your hearts disposed to relieve their returning necessities, by a variety of daily provisions; — if earthly parents, though evil, be yet so kind; if they, though weak, be yet so knowing, that they give with discretion, give what is best, in the best manner and time; much more shall your heavenly Father — Who has wrought these dispositions in you, and who infinitely excels the fathers of our flesh, as in power, so also in wisdom and goodness, be ready to bestow every necessary good, and even to give the best and most excellent gift of all, his Holy Spirit, to them that sincerely and earnestly ask him; a gift, inclusive of, or followed by, all the good things we ought to pray for; more than which, with its effects and consequences, we do not need, to make us wise, holy, happy, and useful; the Holy Spirit being the source of spiritual life to and in us here, and the earnest of eternal life hereafter; a gift which, therefore, it concerns us all earnestly, constantly, and perseveringly to pray for. Observe well, then, reader, both that it is our indispensable duty to ask this gift, and that we have all possible encouragement to believe that, if we ask aright, we shall not ask in vain. For as certainly as God’s power enables him, so certainly does his goodness incline him, and his promise bind him, to give it, and that to all those that ask as they are here directed.

Ver. 13. How much more shall your heavenly Father give the Holy Spirit to them that ask him. This great promise of the Holy Spirit our Saviour made more privately to his disciples, to encourage them to pray; but when he used the like argument to the mixed multitude on the mount, he changed the phrase to the good things usually asked in prayer. We should especially note that the good things are gifts from heaven to comfort our hearts, and encourage us in the worship of God. Nor should we cease to pray till we obtain the things that we ask.

13. Being evil—The whole argument of the parable to which these remarks are appended, assumes that the good which man in his evil nature will do from his small human motives, will be munificently paralleled and surpassed by God, from holy and divine motives.

§ 42. HEALING THE DEMONIAC AND THE BLASPHEMY OF THE HOLY SPIRIT, 14-23; Matthew 12:24-30; Mark 3:22-30.

§ 43. PARABLE OF THE UNCLEAN SPIRIT, 24-26;

Matthew 12:43-45.

The entire passages, 14-26; 29-36, find their parallel in Matthew 12, but the order is evidently most perfectly observed in Matthew. § 44. THE BLESSEDNESS OF CHRIST’S MOTHER MAY BE EXTENDED TO ALL THE HOLY,

Verse 13. Give the Holy Spirit. — In St. Matthew it is “give good things;” and the variation here is important, as we are taught that among those good things is included that sum of all moral and spiritual good to man, the Holy Spirit. Nor is it to be confined to the first disciples, since it is as extensive as the duty of importunate prayer, which our Lord had been urging. If the duty be therefore universal, then is the promise universal, and every one who importunately prays shall receive the Holy Spirit. It follows therefore that the miraculous endowments of the Holy Spirit, such as some, but by no means a large proportion, of the primitive Christians were endowed with, could not be intended. These were always partial in extent, and we know, in fact, that they were temporary in duration; and yet the duty of prayer is binding upon all, in all ages, and the promise of the Holy Spirit still stands as our encouragement to that exercise. His gracious influence upon the mind must therefore be intended to enlighten, to invigorate, to quicken, to purify, and to comfort us. This is the introduction of a new power into the heart of man, even the restoring and sanctifying influence of God, which, all who seek shall find, while all who find it are raised above their former selves, and become new creatures. “This promise,” says Archbishop Tillotson, “assures to us the continual presence and influence of the Holy Ghost, for all the purposes of guidance and direction, of grace and assistance, of comfort and support, in our Christian course.” Without this great endowment we are not true Christians. It is the source of all spiritual life here, and the earnest of eternal life hereafter. We are therefore not only encouraged, but bound to ask it seriously and importunately, as we value our salvation. For, “if any man have not the Spirit of Christ, he is none of his.”

V. 14. It was dumb-That is, it made the man so. Matthew 12:22.

Verse 14. Casting out a devil] See Clarke on “Matthew 12:22”.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Verses 14, 15. It was dumb. — That is, the devil had rendered the unhappy subject of his malice dumb.

And the people wondered. — It was the astonishment of the people at the casting out of devils by our Lord which rendered them so favourably disposed to his doctrine. They were miracles of the most impressive kind. The affliction relieved was the greatest conceivable one to which human beings could be subject; the torments inflicted were of the most frightful kind, the evil was apparently farther than any out of the reach of human relief, while the frequency of the occurrence of these possessions, in those times, served to indicate that the kingdom of darkness was making constant aggression upon them, so as to bring both the souls and bodies of men into captivity. Great therefore was the wonder and great the joy of the unsophisticated people, when they saw the armed strong man bound and cast out by one stronger than himself; and they were ready to hail our Lord universally as the Messiah, when the scribes and Pharisees, with malignant subtlety, invented and spread abroad the aspersion, and enforced it by all the weight that their reputed wisdom and sanctity gave them among the people, that he cast out devils by Beelzebub, the chief of the devils, and that these very miracles were therefore “lying wonders,” to lead them astray from the law of God, which they represented Jesus as aiming to destroy. It was this that ensnared and perverted a people who were at one time “prepared for the Lord,” and blasted all the blooming prospects of usefulness which opened to our Lord throughout the whole region of Galilee. They neither entered the kingdom of heaven themselves, nor suffered them that were at one time well disposed to do so. See notes on Matthew 12:22-32.

V. 15. But some said, He casteth out devils by Beelzebub-These he answers, Luke 11:17. Others, to try whether it were so or no, sought a sign from heaven. These he reproves in Luke 11:29 and following verses. Beelzebub signifies the lord of flies, a title which the heathens gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temple and sacrifices. The Philistines worshipped a deity under this name, as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. Mark 3:22.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Ver. 15. Beelzebub. This demon was supposed to preside over idolatry in Ekron, and other towns of Syria. See Matthew 12:31.

Verses 14, 15. It was dumb. — That is, the devil had rendered the unhappy subject of his malice dumb.

And the people wondered. — It was the astonishment of the people at the casting out of devils by our Lord which rendered them so favourably disposed to his doctrine. They were miracles of the most impressive kind. The affliction relieved was the greatest conceivable one to which human beings could be subject; the torments inflicted were of the most frightful kind, the evil was apparently farther than any out of the reach of human relief, while the frequency of the occurrence of these possessions, in those times, served to indicate that the kingdom of darkness was making constant aggression upon them, so as to bring both the souls and bodies of men into captivity. Great therefore was the wonder and great the joy of the unsophisticated people, when they saw the armed strong man bound and cast out by one stronger than himself; and they were ready to hail our Lord universally as the Messiah, when the scribes and Pharisees, with malignant subtlety, invented and spread abroad the aspersion, and enforced it by all the weight that their reputed wisdom and sanctity gave them among the people, that he cast out devils by Beelzebub, the chief of the devils, and that these very miracles were therefore “lying wonders,” to lead them astray from the law of God, which they represented Jesus as aiming to destroy. It was this that ensnared and perverted a people who were at one time “prepared for the Lord,” and blasted all the blooming prospects of usefulness which opened to our Lord throughout the whole region of Galilee. They neither entered the kingdom of heaven themselves, nor suffered them that were at one time well disposed to do so. See notes on Matthew 12:22-32.

V. 16. Matthew 12:38.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

V. 17. A house-That is, a family.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Verse 19. Beelzebub] See Clarke on “Matthew 10:25”.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

V. 20. If I cast out devils by the finger of God-That is, by a power manifestly Divine. Perhaps the expression intimates farther, that it was done without any labour:

then the kingdom of God is come upon you-Unawares, unexpected: so the Greek word implies.

Verse 20. Finger of God] See Clarke on “Exodus 8:19”.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Ver. 20. If I with the finger, the Spirit, of God cast out devils, no doubt the kingdom of God is come upon you. This reply to the malicious slanders of the pharisees is given also by two other evangelists. Matthew 12. Mark 3. It was absurd to suppose that Satan was engaged in war against himself. If so, by whom do your children eject demons? You admit the miracles of the holy prophets; why then slander these miracles effectuated by the same power?

V. 21. The strong one armed-The devil, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Verses 21, 22. When a strong man armed, &c. — These words were designed to show both that Christ was stronger than Satan, and that he was hostile to him, instead of being in league with him, as the Pharisees insinuated. Had there been such a league, in fact, then the goods of Satan would have been in peace, his possessions would have been undisturbed; but the very fact that they were not at peace, that the strong castle had been assailed and taken, the spoil seized, and the captives liberated, was sufficient to prove that a state of most vigorous warfare had been commenced, and that there could be no “concord between Christ and Belial.” The language is military: to come upon, is to attack; and the stripping of the armour, and the division of the spoils, are according to the ancient treatment of conquered enemies.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Verses 21, 22. When a strong man armed, &c. — These words were designed to show both that Christ was stronger than Satan, and that he was hostile to him, instead of being in league with him, as the Pharisees insinuated. Had there been such a league, in fact, then the goods of Satan would have been in peace, his possessions would have been undisturbed; but the very fact that they were not at peace, that the strong castle had been assailed and taken, the spoil seized, and the captives liberated, was sufficient to prove that a state of most vigorous warfare had been commenced, and that there could be no “concord between Christ and Belial.” The language is military: to come upon, is to attack; and the stripping of the armour, and the division of the spoils, are according to the ancient treatment of conquered enemies.

Verses 14-23. And he was casting out a devil — See on Matthew 9:32- 34; and 12:22, 23. Some said, He casteth out devils through Beelzebub — These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven — These he reproves, in the 29th and following verses. Beelzebub signifies the lord of flies, a title which the heathen gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temples and sacrifices. The Philistines worshipped a deity under this name as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. He, knowing their thoughts, &c. — See this whole paragraph explained, on Matthew 12:25-30. A house divided against a house — That is, one part of a family divided against, and contending with, an other part, falleth, cometh to inevitable ruin. If I cast out devils by the finger of God — That is, by a power manifestly divine. Perhaps the expression intimates further that it was done without any labour: no doubt the kingdom of God is come upon you — Unawares, unexpectedly; so the expression, efqasen ef’ umav, implies. When a strong man armed — Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

Verse 23. He that is not with me, &c. — See the notes on Matthew 12:28-30.

Verse 24. When the unclean spirit] See Clarke on “Matthew 12:43”.

Verses 24-26. When the unclean spirit — See notes on Matthew 12:43-45.

Ver. 24. When the unclean spirit is gone out of a man — he saith, I will return to my house whence I came out. Matthew 12:43. Hear this speech, oh thou once liberated but now degenerate professor. Once thy heart was full of love; but by falling back the fire is extinguished, except some sparks of good desire. By allowing all the former sentiments of sin to revive, Satan still calls your heart his house, where your lurking lusts are ready to receive the murderer, like a house swept and furnished. What, oh man, shall that heart, once a habitation of God through the Spirit, receive back the destroyer.

Verse 24. When the unclean spirit, &c. — See the notes on Matthew 12:43-45.

Verses 24-26. When the unclean spirit — See notes on Matthew 12:43-45.

V. 26. The last state of that man becometh worse than the first-Whoever reads the sad account Josephus gives of the temple and conduct of the Jews, after the ascension of Christ and before their final destruction by the Romans, must acknowledge that no emblem could have been more proper to describe them. Their characters were the vilest that can be conceived, and they pressed on to their own ruin, as if they had been possessed by legions of devils, and wrought up to the last degree of madness. But this also is fulfilled in all who totally and finally apostatize from true faith.

Verses 24-26. When the unclean spirit — See notes on Matthew 12:43-45.

V. 27. Blessed is the womb that bare thee, and the paps which thou hast sucked!-How natural was the thought for a woman! And how gently does our Lord reprove her!

Verse 27. A certain woman-lifted up her voice, and said] It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblamable life.

Verses 27, 28. As he spake these things, a certain woman, &c. — While Jesus thus reasoned, in confutation of the Pharisees, a woman of the company, ravished with his wisdom, and perhaps believing him to be their long-expected Messiah, expressed her admiration of his character in an exclamation upon the happiness of the woman who had the honour of giving him birth; a thought very natural for a woman. But he said, Yea, rather, blessed are they that hear the word of God and keep it — As if he had said, The blessedness which you prize so much, and which could be enjoyed by one woman only, however great, is far inferior to a blessedness which is in every one’s power, namely, that which arises from the knowledge and practice of the will of God. If even she that bare me had not attended to this, she would have forfeited all her blessedness.

27, 28.

Luke alone preserves a remarkable interruption of the discourse of Jesus by a hearty but intelligent ejaculation of a mother present. She sympathizes with Jesus as a great Rabbi, but especially, we suppose, in his eloquent denunciations of that class who not only blasphemed him, but devoured widow’s houses!

27. Lifted up her voice—Her feminine tones overtopping all other sounds in the crowd.

Verse 27. Blessed is the womb, &c. — A form of expression which occurs in Greek writers, and was very common among the Jews when great admiration was felt. “Blessed is she that bore him,” is the complimentary phrase used of celebrated rabbins.

V. 28. Yea, rather blessed are they that hear the word of God and keep it-For if even she that bare him had not done this, she would have forfeited all her blessedness.

Verses 27, 28. As he spake these things, a certain woman, &c. — While Jesus thus reasoned, in confutation of the Pharisees, a woman of the company, ravished with his wisdom, and perhaps believing him to be their long-expected Messiah, expressed her admiration of his character in an exclamation upon the happiness of the woman who had the honour of giving him birth; a thought very natural for a woman. But he said, Yea, rather, blessed are they that hear the word of God and keep it — As if he had said, The blessedness which you prize so much, and which could be enjoyed by one woman only, however great, is far inferior to a blessedness which is in every one’s power, namely, that which arises from the knowledge and practice of the will of God. If even she that bare me had not attended to this, she would have forfeited all her blessedness.

28. Yea—Jesus accepts the mother’s blessing upon his mother. His mother is blessed in being his mother, as she herself had predicted. Luke 1:48. Yea, she was blessed with the maternity of the Messiah because she heard the word of God and kept it. The blessedness of such a doing is thus superior to the bodily blessing of being mother to even such a son. And how repeatedly does Jesus pronounce the securement of our own salvation to be superior to every other interest. It is superior to gaming the whole world, superior to subjecting devils unto us, superior even to being the parent of the Saviour! Truly, whatever man may think, in God’s esteem the salvation of the soul is precious.

§ 43. THE SEEKING FOR A SIGN, 29-32.

Matthew 12:38-45.

Verse 28. Yea, rather, blessed. — Our Lord allows the blessedness of his mother. She had been declared blessed by the spirit of prophecy, and he confirms that sentence; but he speaks of a superior blessedness to hers, considered merely as flowing from her having been his mother, — the blessedness of hearing and keeping the word of God. — This stands in direct opposition to the extravagant notions of the blessedness which in subsequent ages was superstitiously and idolatrously ascribed to the Virgin Mary. For if, in consequence of her having been the mother of Christ, she has been exalted to the nearest place to God in heaven, if she has been invested, in fact, with the very attributes of Deity, so as to be able to distribute blessings of every kind upon her worshippers, she has attained more than any one can attain by merely hearing and keeping the word of God. But superior blessedness is attached to this by our Lord; from which we may conclude that the blessedness of Mary consisted in that satisfaction of her mind which arose from the reflection that she was the mother of Messiah, and in the distinction which was thus conferred upon her above all women. From this alone, however, she derived none of those spiritual advantages which come from hearing and keeping the word of God; the pardon of sin, the assistance of grace, spiritual fellowship with God, and eternal life. These are inseparably connected with those, — hearing, faith, and obedience; and the blessedness which they impart is not only given to all who perform the condition, but is infinitely higher and more valuable than that which Mary derived from having brought forth the promised seed. What importance is thus stamped upon hearing the word of God, that is, paying all due attention to understand it, and then receiving it in the simplicity of an entire faith; and keeping, that is, carefully observing it as the rule of our whole conduct, — that by which we are to order our inward frame and temper of mind, the words of our lips, and the actions of our life!

V. 29. It seeketh-The original word implies seeking more, or over and above what one has already.

Verse 29. This is an evil generation] Or, This is a wicked race of men. See on Matthew 12:38-42.

Verses 29-32. When the people were gathered thick together. — It seems, on this occasion, the multitude gathered round him in a great crowd, and pressed upon him, in expectation that he was going to show them the sign from heaven which some of them had required from him. But he repulsed them, by telling them that they were an evil race of men, who discovered a very perverse disposition, in seeking signs after so many miracles had been wrought by him; for which reason no greater sign should be given them than those they were daily beholding, except the sign of the Prophet Jonas. See notes on Matthew 12:38-42. They repented at the preaching of Jonas — But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God reprieved the Jews for about forty years: but they still advanced in wickedness, till, having filled up their measure, they were destroyed with an utter destruction.

Verses 29-32. When the people were gathered thick together. — It seems, on this occasion, the multitude gathered round him in a great crowd, and pressed upon him, in expectation that he was going to show them the sign from heaven which some of them had required from him. But he repulsed them, by telling them that they were an evil race of men, who discovered a very perverse disposition, in seeking signs after so many miracles had been wrought by him; for which reason no greater sign should be given them than those they were daily beholding, except the sign of the Prophet Jonas. See notes on Matthew 12:38-42. They repented at the preaching of Jonas — But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God reprieved the Jews for about forty years: but they still advanced in wickedness, till, having filled up their measure, they were destroyed with an utter destruction.

Verse 30. As Jonas was a sign, &c. — See the notes on Matthew 12:40.

Verse 31. The queen of the south, &c.] Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, &c. See Clarke’s note on “Luke 11:7”. The 32d verse {Luke 11:32} may be read in the same way.

Verses 29-32. When the people were gathered thick together. — It seems, on this occasion, the multitude gathered round him in a great crowd, and pressed upon him, in expectation that he was going to show them the sign from heaven which some of them had required from him. But he repulsed them, by telling them that they were an evil race of men, who discovered a very perverse disposition, in seeking signs after so many miracles had been wrought by him; for which reason no greater sign should be given them than those they were daily beholding, except the sign of the Prophet Jonas. See notes on Matthew 12:38-42. They repented at the preaching of Jonas — But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God reprieved the Jews for about forty years: but they still advanced in wickedness, till, having filled up their measure, they were destroyed with an utter destruction.

Verse 31. The queen of the south. — See the note on Matthew 12:42.

V. 32. They repented at the preaching of Jonah-But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God reprieved the Jews for about forty years; but they still advanced in wickedness, till having filled up their measure, they were destroyed with an utter destruction.

Verses 29-32. When the people were gathered thick together. — It seems, on this occasion, the multitude gathered round him in a great crowd, and pressed upon him, in expectation that he was going to show them the sign from heaven which some of them had required from him. But he repulsed them, by telling them that they were an evil race of men, who discovered a very perverse disposition, in seeking signs after so many miracles had been wrought by him; for which reason no greater sign should be given them than those they were daily beholding, except the sign of the Prophet Jonas. See notes on Matthew 12:38-42. They repented at the preaching of Jonas — But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God reprieved the Jews for about forty years: but they still advanced in wickedness, till, having filled up their measure, they were destroyed with an utter destruction.

V. 33. The meaning is, God gives you this Gospel light, that you may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while you do this, your whole soul will be full of wisdom, holiness, and happiness. Matthew 5:15; Mark 4:21; Luke 8:16.

Verse 33. No man, when he hath lighted, &c.] See Clarke on “Matthew 5:15”. Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also Clarke on “Mark 4:21”, &c.

Verses 33-36. No man, when he hath lighted a candle — The meaning is, God gives you this gospel-light, that ye may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while ye do this, your whole soul will be full of wisdom, holiness, and happiness. But when thine eye is evil — When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, If thy whole body be full of light — If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties. For a fuller explanation of these verses, see notes on Matthew 5:15; 6:22, 23; Mark 4:21, 22.

33-36. See notes on Matthew 5:15-16; 6:22, 23.

Our Lord here repeats the images and illustrations used in the parallel passages of the Sermon on the Mount. The connection here is clear. If his hearers’ light had not been darkened, they would have seen that he was a greater than Jonah.

§ 46.—JESUS, DINING WITH A PHARISEE, UTTERS WOES ON SCRIBES, PHARISEES, AND

Verse 33. No man, when he hath lighted a candle, &c. — This and the following three verses are also portions of the sermon on the mount. See the notes on Matthew 5:15, and 6:22, 23. But the occasion was different, and they are here used, not so much as general truths, as adapted to the occasion and the previous discourse. Our Lord had been reproving those who demanded some greater sign than they had received, and he reminds them, that he had already placed clear and decisive evidence of the truth of his mission before them; and as no man lights a lamp to put it in a secret place, or under a bushel; but on a lampstand, that they which come in may see the light; so he had performed his illustrious works publicly before the whole nation. But then, as only a sound eye transmits the outward light within; and as a diseased or evil eye intercepts it, and leaves the body full of darkness; so he teaches them that if the truth of his mission had not been received by any, its demonstrative evidence had been intercepted by an ill-disposed and prejudiced mind, which, like a diseased eye shutting out the light of a lamp, would leave them in total moral darkness, and total error. Hence the solemn caution which follows, Take heed therefore that the light which is within thee be not darkness. As to the scribes and Pharisees, indeed, for the most part, and especially those who had wickedly invented the scandal that “he cast out devils by the prince of devils,” their eye had always been evil and had excluded all light on the subject of the Divine mission of our Lord; but great numbers of the people had admitted the light, and for a time rejoiced to walk in it. They were, however, in great danger lest the artifices of the Pharisees, and their wicked sophisms, operating upon Jewish and worldly prejudices, should lead them back to unbelief; and as to many this occurred. — Thus their mental eye, at first single or sound, became evil or diseased, and the light within them faded into total, remediless darkness. — This appears to be the connection of these passages, first delivered in the sermon on the mount, but now applied to a particular occasion; and the lesson they teach as to the inevitable and necessary connection between religious error and a bad state of heart is admonitory to all, and assuredly in direct opposition to modern opinion as to the innocence of error in matters of religion, and the passiveness of the mind under evidence. — Evidence no more produces conviction in matters where the affections have their strong aversions or desires, than light falling upon the eye produces vision. If vision is produced there must be not only light, but a fit condition of the organ of seeing to receive it; and so as to religious truth, if bad passions and carnal affections, and other evils, sensual or mental, be suffered to predominate, conviction will be arrested or weakened, and the strongest light still leave us grovelling in darkness. A beautiful passage follows, in which, however, the critics can see only a tautology, which they have endeavoured by various means to remedy, but without satisfying themselves. This is the confession of Koinoel and others; some of whom, rather than suspect themselves, have suspected the passage to be a marginal gloss, although against all evidence. If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle, or lamp, doth give thee light. Nothing can be more obvious or more striking than the meaning The comparison is of the understanding, under the emblem of the chamber of vision behind the eye, to a room lighted by a bright lamp; if then, says our Lord, thy whole body be fwteinon, illuminated, by the transmission of the rays of light through a sound eye; having no part skoteinon, dark; then the whole shall be fully and effectually enlightened, to all purposes of comfort, and usefulness, and safety, as when a lamp enlightens the th astraph, by its bright or sparkling flame. Here surely is no tautology. The promise simply is, that if we keep our minds honestly open to conviction, we shall be as fully illuminated with truth, as a room is filled with the light of a brilliant and well-trimmed lamp.

V. 34. But when thine eye is evil-When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, Luke 11:36. Matthew 6:22

Verse 34. The light of the body is the eye] Or, the eye is the lamp of the body. See Clarke on “Matthew 6:22”, &c.

The 35th and 36th verses are wanting in some MSS., and are variously read in others.

Verses 33-36. No man, when he hath lighted a candle — The meaning is, God gives you this gospel-light, that ye may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while ye do this, your whole soul will be full of wisdom, holiness, and happiness. But when thine eye is evil — When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, If thy whole body be full of light — If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties. For a fuller explanation of these verses, see notes on Matthew 5:15; 6:22, 23; Mark 4:21, 22.

33-36. See notes on Matthew 5:15-16; 6:22, 23.

Our Lord here repeats the images and illustrations used in the parallel passages of the Sermon on the Mount. The connection here is clear. If his hearers’ light had not been darkened, they would have seen that he was a greater than Jonah.

§ 46.—JESUS, DINING WITH A PHARISEE, UTTERS WOES ON SCRIBES, PHARISEES, AND

Verses 33-36. No man, when he hath lighted a candle — The meaning is, God gives you this gospel-light, that ye may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while ye do this, your whole soul will be full of wisdom, holiness, and happiness. But when thine eye is evil — When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, If thy whole body be full of light — If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties. For a fuller explanation of these verses, see notes on Matthew 5:15; 6:22, 23; Mark 4:21, 22.

33-36. See notes on Matthew 5:15-16; 6:22, 23.

Our Lord here repeats the images and illustrations used in the parallel passages of the Sermon on the Mount. The connection here is clear. If his hearers’ light had not been darkened, they would have seen that he was a greater than Jonah.

§ 46.—JESUS, DINING WITH A PHARISEE, UTTERS WOES ON SCRIBES, PHARISEES, AND

V. 36. If thy whole body be full of light-If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties.

Verse 36. The whole shall be full of light] Or, altogether enlightened; i.e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye in every part. So the eye is to every part of the body what the lamp is to every part of the house.

When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do.

Verses 33-36. No man, when he hath lighted a candle — The meaning is, God gives you this gospel-light, that ye may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while ye do this, your whole soul will be full of wisdom, holiness, and happiness. But when thine eye is evil — When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, If thy whole body be full of light — If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties. For a fuller explanation of these verses, see notes on Matthew 5:15; 6:22, 23; Mark 4:21, 22.

33-36. See notes on Matthew 5:15-16; 6:22, 23.

Our Lord here repeats the images and illustrations used in the parallel passages of the Sermon on the Mount. The connection here is clear. If his hearers’ light had not been darkened, they would have seen that he was a greater than Jonah.

§ 46.—JESUS, DINING WITH A PHARISEE, UTTERS WOES ON SCRIBES, PHARISEES, AND

Verse 37. To dine] ~opwv aristhsh. The word aristein dignifies the first eating of the day. The Jews made but two meals in the day; their ariston may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their deipnon or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the ariston, on the Sabbath, was the sixth hour, or at twelve o’clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop PEARCE.

Verse 37. And as he spake, a Pharisee besought him to dine with him — Our Lord having proved the truth of his mission, against the malicious cavils of his enemies, in the manner above stated, when he had made an end of speaking, one of the Pharisees present invited him to dine with him. It is not said whether he gave him the invitation as a mark of respect for him, or with an insidious design. The severity with which Jesus reproved the superstition of the Pharisees, while he sat at meat with them, and the malice which they discovered, in urging him to say things offensive to the magistrate or to the people, make it probable that the latter rather was the case. Nevertheless, he accepted the invitation, and went along with the Pharisee, and sat down at table without washing, as, it seems, all the other guests had done. And when the Pharisee saw it, he marvelled, &c. — Expressed great surprise at our Lord’s showing such an open contempt of their traditions. And the Lord said, Now ye Pharisees — Probably many of them were present at the Pharisee’s house; make clean the outside of the cup, &c. — Ye are at great pains to keep every thing clean that touches your food, lest your bodies should be defiled in eating; but ye are at no pains to keep your minds clean from pollutions that are incomparably worse, — the pollutions of rapine, covetousness, and wickedness. Ye fools, did not he that made that which is without, &c. — Did not he, who made the body, make the soul also? Wherefore ye are grossly stupid and foolish, not to see, that, if God requires purity of body, because it is his own workmanship, he will much more insist on purity of mind, which is the nobler part of human nature. And therefore, instead of that scrupulousness with respect to meats and washings, which engrosses so much of your attention, you ought to apply yourselves to the duties of justice, mercy, and charity, as an evidence that your hearts are right with God, that you love him better than the world, and prefer the pleasing of him to amassing wealth, or attaining any temporal good. It is justly observed here, by Dr. Macknight, that “we are not to imagine alms-giving was particularly mentioned by Christ, in his exhortation to the Pharisees, because it is of greater value and necessity than the other virtues. He recommended it to that sect, because they were generally remarkable for their covetousness and extortion, vices which must be repented of, by making restitution to those who have been injured by them. And when these cannot be known or found, the compensation must be made to the poor, as having the next right; because what is given to them is lent to God; but the Pharisees were of an incorrigibly stubborn disposition, which no instruction, however mild or persuasive, could influence; wherefore our Lord, on this occasion, wisely treated them with a kind and wholesome severity, denouncing most dreadful woes against them for being so zealous in the ceremonial institutions of religion, while they utterly neglected the precepts of morality.” Wo unto you — That is, miserable are you. In the same manner is the phrase to be understood throughout the chapter; for ye tithe, &c. — Ye pay tithes of these things, and pass over judgment and the love of God — Ye show such care and exactness in performing ceremonial precepts, that ye do not neglect even the least of them; but the great duties of godliness and righteousness, of the love of God and all mankind, and the duties of truth, justice, mercy, and charity, flowing therefrom, ye utterly neglect, as things of no importance in comparison. Nevertheless, these ought ye to have done — The duties of piety and morality ought to have been the principal objects of your care, while, at the same time, the other should not have been left undone. See on Matthew 23:23-26.

Ver. 37, 38. A certain pharisee — marvelled that he had not washed before dinner, as in Mark 7:4. The jews boasted that Solomon was the author of this law. Dr. Lightfoot translates a passage out of Erubhin, page 21, to show the emphasis which the pharisees laid on the washing of hands. “When rabbi Akibah was in prison, rabbi Joshua attended him as reader. He brought him water daily by measure. The keeper one day stopped him, and said he had too much water. On which he gave him the half. On coming to Akibah he related the case. Akibah said, give me water to wash my hands. The other rejoined, there is not enough for you to drink, why then waste any in washing your hands? Akibah exclaimed, what shall I do in a breach [of a tradition] which incurs the guilt of death? It is better that I should die [of thirst] than transgress against the mind of my colleagues.”

LAWYERS, 37-54.

We have here a part of the war waged by the hierarchy against Jesus in regard to ceremonial washing. Fully knowing the state of the controversy, a scribe, strenuous on that point, invites our Lord, personally, to a dinner, in a company like-minded with himself. Our Lord on his entrance accepts the issue, by omitting the much contested ablutions. The Pharisee is amazed, and our Lord, recognizing the drift of the company, unfolds the character and destiny of the hierarchy to their own view. The strain of indignant oratory contains some of the same strokes of rebuke which he addressed at still greater length, and with mightier exhibition of power, on a more public occasion at a later period. See Matthew 22.

37. Besought him—Doubtless in full concert with the set mentioned in verse 53. Sat down—In the Greek lay down or reclined, as was the custom of the ancients at their meals.

The narrative that follows suggests the following queries and answers: What were the grounds of opposition on the part of the Jews, and the reasons of their rejection of Jesus of Nazareth? We may answer: First, While Jesus accepted Moses, and made the Old Testament the basis of his system, he assailed and aimed to abolish, as false and corrupt, the pretended oral tradition, with its infinite mass of petty distinctions and ritual observances, in which the Jewish doctors so much delighted, and which, was the source of all their influence and power with the people. Second, Whereas they desired a Messiah of a political and warlike character, Jesus was a moral type, and only a Saviour from sin; and this was an unpardonable disappointment of all their hopes. Third, Even the ceremonial law of Moses, with all its sacrifices and passovers, and its great body of priesthood, Jesus proposed to abolish, as being all fulfilled and centered in HIMSELF; thus making the powerful and ruling class his unanimous enemies. Even the pride of the Jewish state, with its temple and favour with God, he proposed to abolish by bringing the hated Gentiles into the Church of God, and to reduce Israel to the level of the rest of the world. Thus it was that rabbies, priests, and rulers held him as a subverter, who aimed at the destruction of their interests and power. What were the reasons that the common people heard him gladly? First, They had no power or position which they feared he would overthrow, so that they could hear him without previous prejudice or jealousy. Second, His miracles, through all their regions, aroused the whole mass of their community; and as they were entirely miracles of love, a gratitude and tenderness towards him arose in their hearts. His miracles of mercy prepared the way for his lessons of mercy. And as he descended to the lowly, and spoke in popular parables and beautiful analogies, drawn from nature, he won their hearts. Third, He spoke to the hearts of men; to their consciences; to their intuitive feelings; to their wants, and to their sorrows. He showed them their misery; and when he spoke of forgiving their sins, they were taught by his miracles to see that he had such power on earth. Fourth, They could then believe that a being so powerful, and so good, and so wise, was the son of God, the Messiah who would establish the kingdom of God; of which they had no clear idea, but believed it would be, like him, powerful, good, and glorious. Why should they not hear him gladly and love him freely?

What methods did the ruling class take to ruin Jesus? First, They charged him with blasphemy in making claim to be the Son of God; with being thereby an impostor and deceiver. Second, They solved the problem of his miracles by attributing them to diabolical agency. Third, They endeavoured by questions to draw out not only his opposition to traditional maxims and rites, but his purpose to supersede the ritual of Moses, the Temple, and the Jewish pre-eminence as a favoured nation. Fourth, They endeavoured to embroil him with government as a disturber and pretender to royalty, and finally procured his death as an enemy to Caesar.

Verse 37. A certain Pharisee. — This man was probably impressed with what he heard, and might invite our Lord to dine out of a friendly feeling. Many Pharisees, however, appear to have been present with malicious design, which gave occasion to our Lord to address to them, in the hearing and for the benefit of his host, and probably many others not of this deceitful sect, the reproofs which follow.

Verse 38. First washed] See Clarke on Mark 7:2-4.

Ver. 37, 38. A certain pharisee — marvelled that he had not washed before dinner, as in Mark 7:4. The jews boasted that Solomon was the author of this law. Dr. Lightfoot translates a passage out of Erubhin, page 21, to show the emphasis which the pharisees laid on the washing of hands. “When rabbi Akibah was in prison, rabbi Joshua attended him as reader. He brought him water daily by measure. The keeper one day stopped him, and said he had too much water. On which he gave him the half. On coming to Akibah he related the case. Akibah said, give me water to wash my hands. The other rejoined, there is not enough for you to drink, why then waste any in washing your hands? Akibah exclaimed, what shall I do in a breach [of a tradition] which incurs the guilt of death? It is better that I should die [of thirst] than transgress against the mind of my colleagues.”

38. Washed—In the original, baptized. This is the same sort of washing as is mentioned Mark 7:3.

Verse 38. That he had not first washed. — See the note on Mark 7:4. They wondered that he had not first washed or baptized. This means the washing or baptizing the hands up to the elbow, which might be either by immersing them, or having water poured over them by the attendants. As this was not done with reference to cleanliness, but superstition, our Lord did not sanction the practice by his example. At this the Pharisee wondered, having been accustomed to associate this act with his idea of superior sanctity.

V. 39. Now ye Pharisees-Probably many of them were present at the Pharisee's house. Matthew 23:25.

Verse 39. Ye-make clean the outside] See Clarke on “Matthew 23:25”.

39-44. On words similar to these we have annotated in Matthew 23. That our Lord under similar circumstances should use similar thoughts and expressions, and even quote the same Scripture passage, is perfectly natural. The lawyer who has essentially the same cause to plead, though with different parties, would of course go through the same argument, quote the same authorities, and even make the same impassioned appeal to the same emotions. The popular orator in a political canvass repeats the same speech to rouse the passions of successive audiences. The physician a hundred times finds the same symptoms grouped in the same disease, and applies the same medicines. The author, even a Strauss, publishes thousands of copies of the same book. The singer, when encored, goes through the same notes and strains to excite the same feelings. Why then should not he who has once gone through with an impressive and unsurpassable train of thought, employ it a second and a third time, under precisely similar demands? Our Saviour was perpetually meeting the same sort of men, who were suffering the same diseases, and needing the same truths and dealings. The same sort of facts and teachings would therefore occur not only twice but thrice and four times.

Verse 39. Now do ye Pharisees make clean, &c. — The nun, now, here signifies at the present time, at your meals; as, Now you are particular as to cleansing the body from supposed defilement, which is but as the outside of the cup or dish, and you rest there. Your purifications go not beyond the exterior, but your inward part is full of ravening, plunder; that is, the desire of plunder, extortion, oppression, and covetousness, the great vices of the sect, and wickedness, of various kinds.

Verse 40. Did not he that made that which is without] Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the outside? God has made you such, both as to your bodies and souls, as he intended should show forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy!

39-44. On words similar to these we have annotated in Matthew 23. That our Lord under similar circumstances should use similar thoughts and expressions, and even quote the same Scripture passage, is perfectly natural. The lawyer who has essentially the same cause to plead, though with different parties, would of course go through the same argument, quote the same authorities, and even make the same impassioned appeal to the same emotions. The popular orator in a political canvass repeats the same speech to rouse the passions of successive audiences. The physician a hundred times finds the same symptoms grouped in the same disease, and applies the same medicines. The author, even a Strauss, publishes thousands of copies of the same book. The singer, when encored, goes through the same notes and strains to excite the same feelings. Why then should not he who has once gone through with an impressive and unsurpassable train of thought, employ it a second and a third time, under precisely similar demands? Our Saviour was perpetually meeting the same sort of men, who were suffering the same diseases, and needing the same truths and dealings. The same sort of facts and teachings would therefore occur not only twice but thrice and four times.

Verse 40. Ye fools. — A term not of angry reproach, but of a reproving description; afronev, men without discernment and understanding, although professed doctors of the law.

Did not he that made that which is without, &c. — Some take poihsav in the sense of purifies; and so the sense will be, “Whoever washes a cup or platter, but washes the inside as well as the outside?” And, indeed, poiew may answer to the Hebrew, hv[, to beautify and cleanse; but the interpretation is frigid, and is scarcely allowed by the tense of the verb. The to exwqen is better understood of the body, and to eswqen of the mind. Indeed, in any other view, the force of the charge of want of discernment, in these pretended wise men, is not apparent. There must be implied in it the want of attention to some obvious truth which ought to have been kept before them; and that truth the words of our Lord, rightly interpreted, express: Did not he that made the outward man, the body, also make the inward man, the soul? And thus the reproof comes home to them in all its force. They were scrupulously careful to purify the body, as a RELIGIOUS ACT, out of respect to God, its maker, and their relation to him as creatures; and they therefore stood condemned by that very act, for neglecting the purification of the soul, which was equally God’s workmanship, and the higher and nobler part of man’s nature. Every true religious act of purification must therefore begin at the heart.

V. 41. Give what is in them-The vessels which ye clean, in alms, and all things are clean to you. As if he had said, By acts directly contrary to rapine and wickedness, show that your hearts are cleansed, and these outward washings are needless.

Verse 41. Give alms of such things as ye have] Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand, for so ta enonta is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord’s meaning, in the preceding paraphrase. For a description of the rapine, &c., of the Pharisees, see Clarke on “Matthew 23:25”.

Ver. 41. Give alms of such things as ye have, and behold all things are clean to you. Many of the versions vary the reading: ta enonta, which Montanus turns, inexistentia. Then the sense will be, give alms of what is in your power; and behold, all things are clean to you: to the pure all things are pure. The spirit of the precept is, that purity of heart is preferable to cleanness of hands. Daniel gave the same advice to Nebuchadnezzar, whose hands were deeply imbued in rapine and blood. Wherefore, oh king, let my counsel be acceptable to thee. Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor, if it may be a lengthening of thy tranquility. Daniel 4:27.

39-44. On words similar to these we have annotated in Matthew 23. That our Lord under similar circumstances should use similar thoughts and expressions, and even quote the same Scripture passage, is perfectly natural. The lawyer who has essentially the same cause to plead, though with different parties, would of course go through the same argument, quote the same authorities, and even make the same impassioned appeal to the same emotions. The popular orator in a political canvass repeats the same speech to rouse the passions of successive audiences. The physician a hundred times finds the same symptoms grouped in the same disease, and applies the same medicines. The author, even a Strauss, publishes thousands of copies of the same book. The singer, when encored, goes through the same notes and strains to excite the same feelings. Why then should not he who has once gone through with an impressive and unsurpassable train of thought, employ it a second and a third time, under precisely similar demands? Our Saviour was perpetually meeting the same sort of men, who were suffering the same diseases, and needing the same truths and dealings. The same sort of facts and teachings would therefore occur not only twice but thrice and four times.

Verse 41. But rather give alms of such things as ye have. — The phrase ta enonta, rendered by us of such things as ye have, has occasioned a good deal of discussion from its ambiguity. It has been rendered the things which are in them; give that which the dishes contain in alms, rather than be solicitous about cleansing the outside of them: but not to urge that our Lord is only speaking figuratively in the preceding verse, of the cleansing of cups and platters, the sense thus given to the passage is directly contrary to Christ’s whole doctrine; for it makes him say that giving alms of that luxury which is obtained by extortion and rapine would cleanse the remainder. Our Lord never thus sanctifies robbery and hypocrisy; nor does he ever teach that almsgiving alone can make us stand clear and accepted with God, however righteously we may have become possessed of what we give. Dr. Owen’s interpretation is ingenious: “As to exwqen plainly relates to the body, and to eswqen to the mind; so I am apt to think that ta enonta must here mean right inward principles, and that the sense of the whole is to this purpose: plhn, contrary to what you now do, purify your hearts, rectify your dispositions, make clean all within, give alms from right motives, and, behold all things are clean to you.” This would be paralleled by the sentiment of St. Paul, “To the pure all things are pure.” But the sense of the ancient commentators, adopted by Grotius, Rosenmuller, and Schleusner, is to be preferred, but give alms according to your ability, or substance, kata being understood before ta enonta. This agrees with the Syriac version, and is confirmed by the reason of the case; for he who gives acceptable alms must not only give what is his own, not spoil and robbery, but he must give in proportion as God hath prospered him.

And, behold, all things are clean unto you. — The Jews use the word hkz, which signifies to be clean, for giving alms. The Arabic and Syriac word for alms has this sense also; and it is upon this double meaning that our Lord’s remark is founded. Not that he confines himself to almsgiving merely, for we know that he attached no greater importance to that than to any other moral duty. It is also to be well remembered, that he never separates one duty from another, as if any single duty would be rightly performed unless all others were performed also. The contrary is his doctrine; for he regards no outward act but as it expresses a right state of the heart, both to God and our neighbour; and when the heart is thus right, it must bring forth “good things out of its good treasure,” or, in other words, it must practise universal holiness. Almsgiving is therefore adduced by our Lord as one branch of practical piety; not exclusive of, but a specimen of all other duties; and he teaches that those who lead a godly and charitable life need be under no anxiety as to bodily purifications and baptisms, but that to them all things are clean, so that by nothing but by sin can they be defiled before God. The giving of alms was probably selected as an instance of practical piety, because the discourse concerned the washing of hands before meat; and the hands being the members employed in the distribution of alms, Christ shows them a more excellent way of purifying their hands, than by unnecessarily and superstitiously laving them with water.

V. 42. Wo to you-That is, miserable are you. In the same manner is the phrase to be understood throughout the chapter.

Verse 42. Ye tithe mint and rue] See Clarke on “Matthew 23:23”.

39-44. On words similar to these we have annotated in Matthew 23. That our Lord under similar circumstances should use similar thoughts and expressions, and even quote the same Scripture passage, is perfectly natural. The lawyer who has essentially the same cause to plead, though with different parties, would of course go through the same argument, quote the same authorities, and even make the same impassioned appeal to the same emotions. The popular orator in a political canvass repeats the same speech to rouse the passions of successive audiences. The physician a hundred times finds the same symptoms grouped in the same disease, and applies the same medicines. The author, even a Strauss, publishes thousands of copies of the same book. The singer, when encored, goes through the same notes and strains to excite the same feelings. Why then should not he who has once gone through with an impressive and unsurpassable train of thought, employ it a second and a third time, under precisely similar demands? Our Saviour was perpetually meeting the same sort of men, who were suffering the same diseases, and needing the same truths and dealings. The same sort of facts and teachings would therefore occur not only twice but thrice and four times.

Verse 42. Ye tithe mint and rue. — Matthew says, “Mint, anise, and cummin;” which variation, and others in these woes pronounced against the Pharisees, though in substance the same as those recorded by St. Matthew, were uttered on a different occasion, and at a different place. See the note on Matthew 23:23.

Verse 43. Ye love the uppermost seats] Every one of them affected to be a ruler in the synagogues. See Clarke on “Matthew 23:5”.

Verses 43, 44. Wo unto you, for ye love the uppermost seats in the synagogues, &c. — Here he denounces the judgment of God against them for their pride, which was so excessive, that it appeared in their carriage in the streets, and at all public meetings. See on Matthew 23:6, 7. Wo unto you, scribes and Pharisees — In this wo he joins the scribes with the Pharisees, and condemns the hypocrisy of both. For ye are as graves, &c. — Under a show of humility and contempt of the world, you are proud, voluptuous, and rapacious, and so resemble concealed graves, which are apt to pollute those who walk over them. Or, as graves appear not when overgrown with grass, so that men are not aware till they stumble upon them, and either hurt themselves, or, at least, are defiled by touching them, so your deceit, hypocrisy, and wickedness are not discovered, being hid under the appearance of strict sanctity which you put on; but, nevertheless, these your vices defile and injure many. On another occasion Christ compared them to whited sepulchres, fair without, but foul within. See on Matthew 23:27, 28.

39-44. On words similar to these we have annotated in Matthew 23. That our Lord under similar circumstances should use similar thoughts and expressions, and even quote the same Scripture passage, is perfectly natural. The lawyer who has essentially the same cause to plead, though with different parties, would of course go through the same argument, quote the same authorities, and even make the same impassioned appeal to the same emotions. The popular orator in a political canvass repeats the same speech to rouse the passions of successive audiences. The physician a hundred times finds the same symptoms grouped in the same disease, and applies the same medicines. The author, even a Strauss, publishes thousands of copies of the same book. The singer, when encored, goes through the same notes and strains to excite the same feelings. Why then should not he who has once gone through with an impressive and unsurpassable train of thought, employ it a second and a third time, under precisely similar demands? Our Saviour was perpetually meeting the same sort of men, who were suffering the same diseases, and needing the same truths and dealings. The same sort of facts and teachings would therefore occur not only twice but thrice and four times.

Verse 43. Ye love the uppermost seats, &c. — See notes on Matthew 23:6, 7.

V. 44. For ye are as graves which appear not-Probably in speaking this our Lord fixed his eyes on the scribes. As graves which appear not, being overgrown with grass, so that men are not aware, till they stumble upon them, and either hurt themselves, or at least are defiled by touching them. On another occasion Christ compared them to whited sepulchres, fair without, but foul within; Matthew 23:27.

Verse 44. Ye are as graves which appear not] In Matthew 23:27, our Lord tells them that they exactly resembled white-washed tombs: they had no fairness but on the outside: (see the note there:) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with.

Verses 43, 44. Wo unto you, for ye love the uppermost seats in the synagogues, &c. — Here he denounces the judgment of God against them for their pride, which was so excessive, that it appeared in their carriage in the streets, and at all public meetings. See on Matthew 23:6, 7. Wo unto you, scribes and Pharisees — In this wo he joins the scribes with the Pharisees, and condemns the hypocrisy of both. For ye are as graves, &c. — Under a show of humility and contempt of the world, you are proud, voluptuous, and rapacious, and so resemble concealed graves, which are apt to pollute those who walk over them. Or, as graves appear not when overgrown with grass, so that men are not aware till they stumble upon them, and either hurt themselves, or, at least, are defiled by touching them, so your deceit, hypocrisy, and wickedness are not discovered, being hid under the appearance of strict sanctity which you put on; but, nevertheless, these your vices defile and injure many. On another occasion Christ compared them to whited sepulchres, fair without, but foul within. See on Matthew 23:27, 28.

39-44. On words similar to these we have annotated in Matthew 23. That our Lord under similar circumstances should use similar thoughts and expressions, and even quote the same Scripture passage, is perfectly natural. The lawyer who has essentially the same cause to plead, though with different parties, would of course go through the same argument, quote the same authorities, and even make the same impassioned appeal to the same emotions. The popular orator in a political canvass repeats the same speech to rouse the passions of successive audiences. The physician a hundred times finds the same symptoms grouped in the same disease, and applies the same medicines. The author, even a Strauss, publishes thousands of copies of the same book. The singer, when encored, goes through the same notes and strains to excite the same feelings. Why then should not he who has once gone through with an impressive and unsurpassable train of thought, employ it a second and a third time, under precisely similar demands? Our Saviour was perpetually meeting the same sort of men, who were suffering the same diseases, and needing the same truths and dealings. The same sort of facts and teachings would therefore occur not only twice but thrice and four times.

Verse 44. As graves that appear not. — The metaphor in Matthew 23:27 is different. It is there taken from the painted and ornamented sepulchres, which are contrasted with the corruption within. Both similitudes are striking, but they are distinct, and convey a different sense. The former contrasts the rottenness within with the beautiful appearance without: the other refers to the manner in which the Pharisees succeeded in hiding their real character; so that, as men coming unawares upon an unapparent grave were, according to Jewish notions, defiled; those who, not being acquainted with the real wickedness of the Pharisees, were drawn into an acquaintance with them, which speedily seduced and corrupted them also.

V. 45. One of the lawyers-That is scribes; expounders of the law.

Verse 45. Thou reproachest as] He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach.

Verse 45. Then answered one of the lawyers, &c. — A doctor, or interpreter of the law. The Jewish lawyers (as our translation not very properly terms them) were the most considerable species of scribes, who applied themselves peculiarly to study and explain the law. Probably many of them were Pharisees, but it was no ways essential to their office that they should be so. What touched the person here speaking was, that our Lord, in his last wo, verse 44, had joined the scribes with the Pharisees. Master, thus saying, thou reproachest us — The rebuke which thou hast given the scribes and Pharisees in so general a way, affects us lawyers also. And he said, Wo unto you also, ye lawyers — The lawyers, even of the Pharisean denomination, had done unspeakable mischief by their erroneous interpretation of Scripture, which they perverted to favour the tradition of the elders as much as possible, and so bound heavy burdens on men’s shoulders, which they themselves would not touch with one of their fingers. Jesus, therefore, spake his mind freely concerning them also, laid open their character, and denounced further woes against them. Wo unto you, for ye build the sepulchres of the prophets — He blames them for building the sepulchres of the prophets, because they did it from no regard to the murdered prophets, though in words they pretended to venerate their memory, but in order to make an ostentation of their piety. Truly ye bear witness that ye allow the deeds of your fathers — By all your conduct you show that inwardly, in your minds, you approve of the deeds of your fathers, who persecuted the prophets; for they killed them, and ye build their sepulchres — You are men of precisely the same character and disposition with them; hypocrites, who covered the grossest acts of wickedness with the specious appearance of piety. For like them you pretend great reverence for the ancient prophets, while ye destroy those whom God sends to yourselves. Ye therefore bear witness, by this deep hypocrisy, that you are of the very same spirit with them. Or, more at large, thus: “From your known disposition, as well as from your open practice, which is to trample upon the laws of God, as often as they stand in the way of your wicked purposes, and particularly from your persecuting the messengers of God, one is obliged to think that you build the sepulchres of the prophets whom your fathers killed, not from any pious regard for God, whose messengers they were, nor to do honour to the prophets themselves, but to do honour to their murderers, as approving of their deeds, and intending to perpetuate the memory of them to posterity with applause. The great men among the Jews always possessed the true spirit of politicians. In the time of the prophets they made no scruple to kill persons, whom they knew to be the messengers of God, because, forsooth, the good of the state required it. In our Saviour’s time, Caiaphas, the high-priest, openly avowed this principle in a full meeting of the grandees. For when some were opposing the resolution of the major part of the council, who had determined to kill Jesus, and urged the unlawfulness of the action, he told them plainly that they were a parcel of ignorant bigots, who knew nothing at all either of the principles or ends of government, which render it necessary oft-times to sacrifice the most innocent for the safety of the community. Therefore also said the wisdom of God — Agreeably to this the wisdom of God hath said, in many places of Scripture, though not in these very words, I will send them prophets, &c. — Because you imitate the ways of your fathers, by persecuting the messengers of God; because you carry your wickedness to as great a pitch as your fathers did; for these reasons God hath declared his last resolutions concerning you: he hath said, I will send them prophets and apostles, yea, and my beloved Son, notwithstanding I know they will persecute and slay them: That the blood of all the prophets, &c. — That by this last and greatest act of rebellion, the iniquity of the nation being completed, God may at length testify how much he was displeased with this people from the beginning, for persecuting and murdering his prophets, and that by sending upon the generation which completed the iniquity of the nation, such signal judgments as should evidently appear to be the punishment of that great and accumulated wickedness, committed by them in their several successive generations. Verily I say, It shall be required of this generation — And so it was within forty years, in a most astonishing manner, by the dreadful destruction of the temple, the city, and the nation. The justice of such a procedure every thinking person will acknowledge, who considers that sins committed by men, as constituting a body politic, can only be punished in the present life; the proper punishment of national sins being national judgments, even such judgments as dissolve the transgressing state. And these the providence of God thinks necessary for its own vindication, always inflicting them upon nations, when the measure fixed upon by God for punishment is filled up, that the wrath of God being revealed from heaven against all ungodliness and unrighteousness of men, the nations of the world may be awed and kept in subjection to the government of God. See on Matthew 23:29-33.

45. One of the lawyers—There were several present, doubtless to take share in the contest. This lawyer was a professional man, as the inviting Pharisee was a layman. Reproachest us also—For the layman furnishes the practice, while we furnish the theory.

Verse 45. One of the lawyers. — Some have argued from this apparent distinction between the scribes and Pharisees and the lawyers, nomikoi, that the latter were private teachers of the law, the scribes the public expounders; or that the scribes were of the sect of the Pharisees, the lawyers of the sect of the Sadducees; or that the scribes were interpreters of the law, the lawyers of the traditions. But the comparison of this with the former verse will show that the scribes and lawyers are the same class. Previously, our Lord had only pronounced his woes against the Pharisees, but in verse 44 he joins the scribes with them; which led the lawyer to say, Master, thus saying, thou reproachest us also.

Verse 46. Ye lade men with burdens] By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See Clarke on “Matthew 23:4”.

Ver. 46. Burdens grievous to be borne. The enormous charges of lawyers and of other professional men have been complained of in all ages. Access to courts of justice is now so expensive that prudent men often prefer loss to legal redress. The man who earns but one or two shillings per day, cannot afford to employ a servant who thinks that five guineas are a bare compensation for a short day of services. There is however a just Judge who will settle the embarrassed account. But a second application of this text is, that the scribes burdened the people with a load of traditions, while they themselves indulged in licentiousness.

LAWYERS, 37-54.

We have here a part of the war waged by the hierarchy against Jesus in regard to ceremonial washing. Fully knowing the state of the controversy, a scribe, strenuous on that point, invites our Lord, personally, to a dinner, in a company like-minded with himself. Our Lord on his entrance accepts the issue, by omitting the much contested ablutions. The Pharisee is amazed, and our Lord, recognizing the drift of the company, unfolds the character and destiny of the hierarchy to their own view. The strain of indignant oratory contains some of the same strokes of rebuke which he addressed at still greater length, and with mightier exhibition of power, on a more public occasion at a later period. See Matthew 22.

37. Besought him—Doubtless in full concert with the set mentioned in verse 53. Sat down—In the Greek lay down or reclined, as was the custom of the ancients at their meals.

The narrative that follows suggests the following queries and answers: What were the grounds of opposition on the part of the Jews, and the reasons of their rejection of Jesus of Nazareth? We may answer: First, While Jesus accepted Moses, and made the Old Testament the basis of his system, he assailed and aimed to abolish, as false and corrupt, the pretended oral tradition, with its infinite mass of petty distinctions and ritual observances, in which the Jewish doctors so much delighted, and which, was the source of all their influence and power with the people. Second, Whereas they desired a Messiah of a political and warlike character, Jesus was a moral type, and only a Saviour from sin; and this was an unpardonable disappointment of all their hopes. Third, Even the ceremonial law of Moses, with all its sacrifices and passovers, and its great body of priesthood, Jesus proposed to abolish, as being all fulfilled and centered in HIMSELF; thus making the powerful and ruling class his unanimous enemies. Even the pride of the Jewish state, with its temple and favour with God, he proposed to abolish by bringing the hated Gentiles into the Church of God, and to reduce Israel to the level of the rest of the world. Thus it was that rabbies, priests, and rulers held him as a subverter, who aimed at the destruction of their interests and power. What were the reasons that the common people heard him gladly? First, They had no power or position which they feared he would overthrow, so that they could hear him without previous prejudice or jealousy. Second, His miracles, through all their regions, aroused the whole mass of their community; and as they were entirely miracles of love, a gratitude and tenderness towards him arose in their hearts. His miracles of mercy prepared the way for his lessons of mercy. And as he descended to the lowly, and spoke in popular parables and beautiful analogies, drawn from nature, he won their hearts. Third, He spoke to the hearts of men; to their consciences; to their intuitive feelings; to their wants, and to their sorrows. He showed them their misery; and when he spoke of forgiving their sins, they were taught by his miracles to see that he had such power on earth. Fourth, They could then believe that a being so powerful, and so good, and so wise, was the son of God, the Messiah who would establish the kingdom of God; of which they had no clear idea, but believed it would be, like him, powerful, good, and glorious. Why should they not hear him gladly and love him freely?

What methods did the ruling class take to ruin Jesus? First, They charged him with blasphemy in making claim to be the Son of God; with being thereby an impostor and deceiver. Second, They solved the problem of his miracles by attributing them to diabolical agency. Third, They endeavoured by questions to draw out not only his opposition to traditional maxims and rites, but his purpose to supersede the ritual of Moses, the Temple, and the Jewish pre-eminence as a favoured nation. Fourth, They endeavoured to embroil him with government as a disturber and pretender to royalty, and finally procured his death as an enemy to Caesar.

Verse 46. Lade men with burdens. — See note on Matthew xxiii, 4.

Verse 47. Ye build the sepulchres] That is, ye rebuild and beautify them. See Clarke on “Matthew 23:29”.

47. Build the sepulchres… killed them—They build sepulchres to show how unlike they are to those who killed; whereas, in our Lord’s view, it would show that they are the moral as well as the bodily descendants of the murderers. Dr. Thomson remarks that, even now, were the apostles and Jesus himself alive, those who worship at the tombs would be ready to slay them or him.

Verse 47. Sepulchres of the prophets, &c. — See notes on Matthew xxiii, 29-31.

V. 48. Whom they killed, ye build their sepulchres-Just like them pretending great reverence for the ancient prophets, while ye destroy those whom God sends to yourselves. Ye therefore bear witness by this deep hypocrisy that ye are of the very same spirit with them.

Verse 48. Truly ye bear witness] Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old.

LAWYERS, 37-54.

We have here a part of the war waged by the hierarchy against Jesus in regard to ceremonial washing. Fully knowing the state of the controversy, a scribe, strenuous on that point, invites our Lord, personally, to a dinner, in a company like-minded with himself. Our Lord on his entrance accepts the issue, by omitting the much contested ablutions. The Pharisee is amazed, and our Lord, recognizing the drift of the company, unfolds the character and destiny of the hierarchy to their own view. The strain of indignant oratory contains some of the same strokes of rebuke which he addressed at still greater length, and with mightier exhibition of power, on a more public occasion at a later period. See Matthew 22.

37. Besought him—Doubtless in full concert with the set mentioned in verse 53. Sat down—In the Greek lay down or reclined, as was the custom of the ancients at their meals.

The narrative that follows suggests the following queries and answers: What were the grounds of opposition on the part of the Jews, and the reasons of their rejection of Jesus of Nazareth? We may answer: First, While Jesus accepted Moses, and made the Old Testament the basis of his system, he assailed and aimed to abolish, as false and corrupt, the pretended oral tradition, with its infinite mass of petty distinctions and ritual observances, in which the Jewish doctors so much delighted, and which, was the source of all their influence and power with the people. Second, Whereas they desired a Messiah of a political and warlike character, Jesus was a moral type, and only a Saviour from sin; and this was an unpardonable disappointment of all their hopes. Third, Even the ceremonial law of Moses, with all its sacrifices and passovers, and its great body of priesthood, Jesus proposed to abolish, as being all fulfilled and centered in HIMSELF; thus making the powerful and ruling class his unanimous enemies. Even the pride of the Jewish state, with its temple and favour with God, he proposed to abolish by bringing the hated Gentiles into the Church of God, and to reduce Israel to the level of the rest of the world. Thus it was that rabbies, priests, and rulers held him as a subverter, who aimed at the destruction of their interests and power. What were the reasons that the common people heard him gladly? First, They had no power or position which they feared he would overthrow, so that they could hear him without previous prejudice or jealousy. Second, His miracles, through all their regions, aroused the whole mass of their community; and as they were entirely miracles of love, a gratitude and tenderness towards him arose in their hearts. His miracles of mercy prepared the way for his lessons of mercy. And as he descended to the lowly, and spoke in popular parables and beautiful analogies, drawn from nature, he won their hearts. Third, He spoke to the hearts of men; to their consciences; to their intuitive feelings; to their wants, and to their sorrows. He showed them their misery; and when he spoke of forgiving their sins, they were taught by his miracles to see that he had such power on earth. Fourth, They could then believe that a being so powerful, and so good, and so wise, was the son of God, the Messiah who would establish the kingdom of God; of which they had no clear idea, but believed it would be, like him, powerful, good, and glorious. Why should they not hear him gladly and love him freely?

What methods did the ruling class take to ruin Jesus? First, They charged him with blasphemy in making claim to be the Son of God; with being thereby an impostor and deceiver. Second, They solved the problem of his miracles by attributing them to diabolical agency. Third, They endeavoured by questions to draw out not only his opposition to traditional maxims and rites, but his purpose to supersede the ritual of Moses, the Temple, and the Jewish pre-eminence as a favoured nation. Fourth, They endeavoured to embroil him with government as a disturber and pretender to royalty, and finally procured his death as an enemy to Caesar.

V. 49. The wisdom of God, agreeably to this, hath said-In many places of Scripture, though not in these very words,

I will send them prophets-Chiefly under the Old Testament: and apostles-Under the New. Matthew 23:34.

Verse 49. The wisdom of God] These seem to be Luke’s words, and to mean that Jesus, the wisdom of God, (as he is called, 1 Corinthians 1:24,) added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, &c., Matthew 23:34. See the note there, and see Bishop PEARCE.

49. The wisdom of God—The wisdom of God, speaking in 2 Chronicles 24:19, of which Jesus here gives an amplification in the same spirit of divine or avenging wisdom.

Verse 49. Said the wisdom of God, &c. — In the parallel place in St. Matthew, our Lord speaks in his own person, “Behold, I sent unto you,” &c. He must here therefore style himself the wisdom of God; or, if this phrase is a periphrasis for the wise God, we have a direct assumption of divinity. See the note on Matthew 23:34.

V. 50. The blood of all shall be required of this generation-That is, shall be visibly and terribly punished upon it.

Verse 50. That the blood] That the particle ina may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in Luke 9:45; 14:10; John 10:17; Romans 5:20; 11:11; 1 Corinthians 1:15, 31, &c.

LAWYERS, 37-54.

We have here a part of the war waged by the hierarchy against Jesus in regard to ceremonial washing. Fully knowing the state of the controversy, a scribe, strenuous on that point, invites our Lord, personally, to a dinner, in a company like-minded with himself. Our Lord on his entrance accepts the issue, by omitting the much contested ablutions. The Pharisee is amazed, and our Lord, recognizing the drift of the company, unfolds the character and destiny of the hierarchy to their own view. The strain of indignant oratory contains some of the same strokes of rebuke which he addressed at still greater length, and with mightier exhibition of power, on a more public occasion at a later period. See Matthew 22.

37. Besought him—Doubtless in full concert with the set mentioned in verse 53. Sat down—In the Greek lay down or reclined, as was the custom of the ancients at their meals.

The narrative that follows suggests the following queries and answers: What were the grounds of opposition on the part of the Jews, and the reasons of their rejection of Jesus of Nazareth? We may answer: First, While Jesus accepted Moses, and made the Old Testament the basis of his system, he assailed and aimed to abolish, as false and corrupt, the pretended oral tradition, with its infinite mass of petty distinctions and ritual observances, in which the Jewish doctors so much delighted, and which, was the source of all their influence and power with the people. Second, Whereas they desired a Messiah of a political and warlike character, Jesus was a moral type, and only a Saviour from sin; and this was an unpardonable disappointment of all their hopes. Third, Even the ceremonial law of Moses, with all its sacrifices and passovers, and its great body of priesthood, Jesus proposed to abolish, as being all fulfilled and centered in HIMSELF; thus making the powerful and ruling class his unanimous enemies. Even the pride of the Jewish state, with its temple and favour with God, he proposed to abolish by bringing the hated Gentiles into the Church of God, and to reduce Israel to the level of the rest of the world. Thus it was that rabbies, priests, and rulers held him as a subverter, who aimed at the destruction of their interests and power. What were the reasons that the common people heard him gladly? First, They had no power or position which they feared he would overthrow, so that they could hear him without previous prejudice or jealousy. Second, His miracles, through all their regions, aroused the whole mass of their community; and as they were entirely miracles of love, a gratitude and tenderness towards him arose in their hearts. His miracles of mercy prepared the way for his lessons of mercy. And as he descended to the lowly, and spoke in popular parables and beautiful analogies, drawn from nature, he won their hearts. Third, He spoke to the hearts of men; to their consciences; to their intuitive feelings; to their wants, and to their sorrows. He showed them their misery; and when he spoke of forgiving their sins, they were taught by his miracles to see that he had such power on earth. Fourth, They could then believe that a being so powerful, and so good, and so wise, was the son of God, the Messiah who would establish the kingdom of God; of which they had no clear idea, but believed it would be, like him, powerful, good, and glorious. Why should they not hear him gladly and love him freely?

What methods did the ruling class take to ruin Jesus? First, They charged him with blasphemy in making claim to be the Son of God; with being thereby an impostor and deceiver. Second, They solved the problem of his miracles by attributing them to diabolical agency. Third, They endeavoured by questions to draw out not only his opposition to traditional maxims and rites, but his purpose to supersede the ritual of Moses, the Temple, and the Jewish pre-eminence as a favoured nation. Fourth, They endeavoured to embroil him with government as a disturber and pretender to royalty, and finally procured his death as an enemy to Caesar.

Verses 50, 51. That the blood, &c. — See the notes on Matthew 23:35, 36.

V. 51. And so it was within forty years, in a most astonishing manner, by the dreadful destruction of the temple, the city, and the whole nation. Between the temple and the altar-In the court of the temple.

Verse 51. From the blood of Abel] See this subject explained at large on Matthew 23:34.

Required] ekzhthqhsetai may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it.

Ver. 51. Zacharias. The martyrdom of this holy priest is thrown into a separate article in 2 Chronicles 24. The jews have a legendary tradition, that his blood boiled up for two hundred and fifty two years, from the days of Joash to Zedekiah; and when that Nebuzaradan, who was left in command at Jerusalem, Jeremiah 40:1, came to understand the true cause of the phenomenon, he slew eighty thousand priests, and the whole sanhedrim; and yet it could not be staunched. Dr. Lightfoot very justly thinks the bubbling up of the blood, and its flowing from the spot where Zacharias was slain in a stream to his tomb, a figure of rhetoric by which the nation expressed the atrocity of the murder.

LAWYERS, 37-54.

We have here a part of the war waged by the hierarchy against Jesus in regard to ceremonial washing. Fully knowing the state of the controversy, a scribe, strenuous on that point, invites our Lord, personally, to a dinner, in a company like-minded with himself. Our Lord on his entrance accepts the issue, by omitting the much contested ablutions. The Pharisee is amazed, and our Lord, recognizing the drift of the company, unfolds the character and destiny of the hierarchy to their own view. The strain of indignant oratory contains some of the same strokes of rebuke which he addressed at still greater length, and with mightier exhibition of power, on a more public occasion at a later period. See Matthew 22.

37. Besought him—Doubtless in full concert with the set mentioned in verse 53. Sat down—In the Greek lay down or reclined, as was the custom of the ancients at their meals.

The narrative that follows suggests the following queries and answers: What were the grounds of opposition on the part of the Jews, and the reasons of their rejection of Jesus of Nazareth? We may answer: First, While Jesus accepted Moses, and made the Old Testament the basis of his system, he assailed and aimed to abolish, as false and corrupt, the pretended oral tradition, with its infinite mass of petty distinctions and ritual observances, in which the Jewish doctors so much delighted, and which, was the source of all their influence and power with the people. Second, Whereas they desired a Messiah of a political and warlike character, Jesus was a moral type, and only a Saviour from sin; and this was an unpardonable disappointment of all their hopes. Third, Even the ceremonial law of Moses, with all its sacrifices and passovers, and its great body of priesthood, Jesus proposed to abolish, as being all fulfilled and centered in HIMSELF; thus making the powerful and ruling class his unanimous enemies. Even the pride of the Jewish state, with its temple and favour with God, he proposed to abolish by bringing the hated Gentiles into the Church of God, and to reduce Israel to the level of the rest of the world. Thus it was that rabbies, priests, and rulers held him as a subverter, who aimed at the destruction of their interests and power. What were the reasons that the common people heard him gladly? First, They had no power or position which they feared he would overthrow, so that they could hear him without previous prejudice or jealousy. Second, His miracles, through all their regions, aroused the whole mass of their community; and as they were entirely miracles of love, a gratitude and tenderness towards him arose in their hearts. His miracles of mercy prepared the way for his lessons of mercy. And as he descended to the lowly, and spoke in popular parables and beautiful analogies, drawn from nature, he won their hearts. Third, He spoke to the hearts of men; to their consciences; to their intuitive feelings; to their wants, and to their sorrows. He showed them their misery; and when he spoke of forgiving their sins, they were taught by his miracles to see that he had such power on earth. Fourth, They could then believe that a being so powerful, and so good, and so wise, was the son of God, the Messiah who would establish the kingdom of God; of which they had no clear idea, but believed it would be, like him, powerful, good, and glorious. Why should they not hear him gladly and love him freely?

What methods did the ruling class take to ruin Jesus? First, They charged him with blasphemy in making claim to be the Son of God; with being thereby an impostor and deceiver. Second, They solved the problem of his miracles by attributing them to diabolical agency. Third, They endeavoured by questions to draw out not only his opposition to traditional maxims and rites, but his purpose to supersede the ritual of Moses, the Temple, and the Jewish pre-eminence as a favoured nation. Fourth, They endeavoured to embroil him with government as a disturber and pretender to royalty, and finally procured his death as an enemy to Caesar.

Verses 50, 51. That the blood, &c. — See the notes on Matthew 23:35, 36.

V. 52. Ye have taken away the key of knowledge-Ye have obscured and destroyed the knowledge of the Messiah, which is the key of both the present and the future kingdom of heaven; the kingdom of grace and glory. Ye have not entered in-Into the present kingdom of heaven.

Verse 52. Ye have taken away the key of knowledge] By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See Clarke on “Matthew 23:13”.

Verse 52. Wo unto you, lawyers! for ye have taken away the key of knowledge — Ye have obscured and destroyed the true knowledge of the Messiah, which is the key both of the present and the future kingdom of heaven. Or, by your wrong interpretations of Scripture, you have filled the people with strong prejudices against the gospel, so that you not only reject it yourselves, but hinder others from receiving it. See on Matthew 23:13.

Ver. 52. Ye have taken away the key of knowledge. The rabbins did this two ways; first, by disfiguring the law with tradition, and secondly, by making themselves a sort of oracles to the nation. Hence, it was our Saviour’s constant aim to rescue the original purity of the law.

LAWYERS, 37-54.

We have here a part of the war waged by the hierarchy against Jesus in regard to ceremonial washing. Fully knowing the state of the controversy, a scribe, strenuous on that point, invites our Lord, personally, to a dinner, in a company like-minded with himself. Our Lord on his entrance accepts the issue, by omitting the much contested ablutions. The Pharisee is amazed, and our Lord, recognizing the drift of the company, unfolds the character and destiny of the hierarchy to their own view. The strain of indignant oratory contains some of the same strokes of rebuke which he addressed at still greater length, and with mightier exhibition of power, on a more public occasion at a later period. See Matthew 22.

37. Besought him—Doubtless in full concert with the set mentioned in verse 53. Sat down—In the Greek lay down or reclined, as was the custom of the ancients at their meals.

The narrative that follows suggests the following queries and answers: What were the grounds of opposition on the part of the Jews, and the reasons of their rejection of Jesus of Nazareth? We may answer: First, While Jesus accepted Moses, and made the Old Testament the basis of his system, he assailed and aimed to abolish, as false and corrupt, the pretended oral tradition, with its infinite mass of petty distinctions and ritual observances, in which the Jewish doctors so much delighted, and which, was the source of all their influence and power with the people. Second, Whereas they desired a Messiah of a political and warlike character, Jesus was a moral type, and only a Saviour from sin; and this was an unpardonable disappointment of all their hopes. Third, Even the ceremonial law of Moses, with all its sacrifices and passovers, and its great body of priesthood, Jesus proposed to abolish, as being all fulfilled and centered in HIMSELF; thus making the powerful and ruling class his unanimous enemies. Even the pride of the Jewish state, with its temple and favour with God, he proposed to abolish by bringing the hated Gentiles into the Church of God, and to reduce Israel to the level of the rest of the world. Thus it was that rabbies, priests, and rulers held him as a subverter, who aimed at the destruction of their interests and power. What were the reasons that the common people heard him gladly? First, They had no power or position which they feared he would overthrow, so that they could hear him without previous prejudice or jealousy. Second, His miracles, through all their regions, aroused the whole mass of their community; and as they were entirely miracles of love, a gratitude and tenderness towards him arose in their hearts. His miracles of mercy prepared the way for his lessons of mercy. And as he descended to the lowly, and spoke in popular parables and beautiful analogies, drawn from nature, he won their hearts. Third, He spoke to the hearts of men; to their consciences; to their intuitive feelings; to their wants, and to their sorrows. He showed them their misery; and when he spoke of forgiving their sins, they were taught by his miracles to see that he had such power on earth. Fourth, They could then believe that a being so powerful, and so good, and so wise, was the son of God, the Messiah who would establish the kingdom of God; of which they had no clear idea, but believed it would be, like him, powerful, good, and glorious. Why should they not hear him gladly and love him freely?

What methods did the ruling class take to ruin Jesus? First, They charged him with blasphemy in making claim to be the Son of God; with being thereby an impostor and deceiver. Second, They solved the problem of his miracles by attributing them to diabolical agency. Third, They endeavoured by questions to draw out not only his opposition to traditional maxims and rites, but his purpose to supersede the ritual of Moses, the Temple, and the Jewish pre-eminence as a favoured nation. Fourth, They endeavoured to embroil him with government as a disturber and pretender to royalty, and finally procured his death as an enemy to Caesar.

Verse 52. The key of knowledge. — Those who were made doctors of the law had a key given to them at their ordination or appointment, which they always afterward wore as a badge of their office. Thus emblematically did they profess to open the true meaning of the law and the prophets. Had they done that faithfully, they would have prepared men to receive Christ and his doctrine; but by their corrupt and carnal interpretation they wholly took away the key of knowledge, kept shut, instead of opening, the sacred volume, of which they professed to be the expounders, and thus entered not into the kingdom of heaven themselves, and hindered those that were entering, by their false expositions of those scriptures especially which related to the Messiah. This is the crime of the Jewish rabbins, or expositors of the law, to this day.

Verse 53. Began to urge him vehemently] deinwv enecein, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Luke 12:1, (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee’s house, as Matthew, Matthew 23:25, shows that these words were spoken on another occasion.) They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word apostomatizein,) that they might find some subject of accusation against him. See Wetstein and Kypke.

A MINISTER of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was labouring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. “Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!” The following advice of one of the ancients is good: sthqi edaiov wv akmwn tuptomenov, kalou gar aqlhtou deresqai kai nikan. “Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer.”

ST. LUKE

Verses 53, 54. As he said these things, the scribes and Pharisees began to urge him — The freedom which Jesus now took with the Pharisee and his guests, provoked them exceedingly, for they were guilty of the crimes which he laid to their charge; and to be revenged, they urged him to speak upon a variety of topics relative to religion and government, hoping that he might let something drop which would render him either obnoxious to the magistrate or to the people.

Ver. 53. The pharisees began to urge him vehemently with questions about many points, to find accusations against him, either as to his being the Messiah, or to utter some political sentences which they might construe into sedition. Of such wrongs David made grievous complaints, that his enemies privily laid snares for his feet.

53. Provoke—The word here used in the Greek is applied to the practice among teachers of requiring the pupil to speak and answer accurately from memory. Hence, to put prepared questions and require immediate answers, in order to draw out expressions of hostility to Moses and the traditions, to the Temple, or to the Jewish nation, or to Caesar; so as to excite the hierarchy, the people, or the civil authorities against him.

Verse 53. To provoke him to speak. — By captious questions, by vehement objections, by perverting what he had said already, and, no doubt, by railing language. Their object was to throw him off his guard, to incite him apostomatizein, to speak without premeditation or caution; lying in wait like beasts of prey, and seeking to catch something out of his mouth, being ready to spring upon any unguarded word, and seize it, that they might have to accuse him, and put him to death. But our Lord had a perfect self-command; and as his wisdom confounded, so his prudences baffled, all his enemies, and that without any sacrifice of ministerial fidelity. The style of St. Luke, in these last verses, is greatly to be admired. Vigour, fitness of metaphor, and graphic power, are here all united. The scene is brought before us in the most lively manner, and a painter might find a noble subject in the calm reproving attitude of our Lord, and in the cunning malignity of the group of Pharisees, who vehemently urged him, to provoke him to speak unadvisedly, lying in wait, eagerly watching the success of every manœuvre.

Verses 53, 54. As he said these things, the scribes and Pharisees began to urge him — The freedom which Jesus now took with the Pharisee and his guests, provoked them exceedingly, for they were guilty of the crimes which he laid to their charge; and to be revenged, they urged him to speak upon a variety of topics relative to religion and government, hoping that he might let something drop which would render him either obnoxious to the magistrate or to the people.

LAWYERS, 37-54.

We have here a part of the war waged by the hierarchy against Jesus in regard to ceremonial washing. Fully knowing the state of the controversy, a scribe, strenuous on that point, invites our Lord, personally, to a dinner, in a company like-minded with himself. Our Lord on his entrance accepts the issue, by omitting the much contested ablutions. The Pharisee is amazed, and our Lord, recognizing the drift of the company, unfolds the character and destiny of the hierarchy to their own view. The strain of indignant oratory contains some of the same strokes of rebuke which he addressed at still greater length, and with mightier exhibition of power, on a more public occasion at a later period. See Matthew 22.

37. Besought him—Doubtless in full concert with the set mentioned in verse 53. Sat down—In the Greek lay down or reclined, as was the custom of the ancients at their meals.

The narrative that follows suggests the following queries and answers: What were the grounds of opposition on the part of the Jews, and the reasons of their rejection of Jesus of Nazareth? We may answer: First, While Jesus accepted Moses, and made the Old Testament the basis of his system, he assailed and aimed to abolish, as false and corrupt, the pretended oral tradition, with its infinite mass of petty distinctions and ritual observances, in which the Jewish doctors so much delighted, and which, was the source of all their influence and power with the people. Second, Whereas they desired a Messiah of a political and warlike character, Jesus was a moral type, and only a Saviour from sin; and this was an unpardonable disappointment of all their hopes. Third, Even the ceremonial law of Moses, with all its sacrifices and passovers, and its great body of priesthood, Jesus proposed to abolish, as being all fulfilled and centered in HIMSELF; thus making the powerful and ruling class his unanimous enemies. Even the pride of the Jewish state, with its temple and favour with God, he proposed to abolish by bringing the hated Gentiles into the Church of God, and to reduce Israel to the level of the rest of the world. Thus it was that rabbies, priests, and rulers held him as a subverter, who aimed at the destruction of their interests and power. What were the reasons that the common people heard him gladly? First, They had no power or position which they feared he would overthrow, so that they could hear him without previous prejudice or jealousy. Second, His miracles, through all their regions, aroused the whole mass of their community; and as they were entirely miracles of love, a gratitude and tenderness towards him arose in their hearts. His miracles of mercy prepared the way for his lessons of mercy. And as he descended to the lowly, and spoke in popular parables and beautiful analogies, drawn from nature, he won their hearts. Third, He spoke to the hearts of men; to their consciences; to their intuitive feelings; to their wants, and to their sorrows. He showed them their misery; and when he spoke of forgiving their sins, they were taught by his miracles to see that he had such power on earth. Fourth, They could then believe that a being so powerful, and so good, and so wise, was the son of God, the Messiah who would establish the kingdom of God; of which they had no clear idea, but believed it would be, like him, powerful, good, and glorious. Why should they not hear him gladly and love him freely?

What methods did the ruling class take to ruin Jesus? First, They charged him with blasphemy in making claim to be the Son of God; with being thereby an impostor and deceiver. Second, They solved the problem of his miracles by attributing them to diabolical agency. Third, They endeavoured by questions to draw out not only his opposition to traditional maxims and rites, but his purpose to supersede the ritual of Moses, the Temple, and the Jewish pre-eminence as a favoured nation. Fourth, They endeavoured to embroil him with government as a disturber and pretender to royalty, and finally procured his death as an enemy to Caesar.