Luke · Chapter 17

V. 1. It is impossible but offences will come-And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others. Matthew 18:6; Mark 9:42.

Verse 1. It is impossible but that offences will come] Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See Clarke on “Matthew 18:6”.

Verse 1. Then said he unto the disciples — Our Lord, about this time, thought proper to repeat to the people, who then attended on his ministry, and were desirous of being instructed by him, several particulars of his doctrine, which he had formerly delivered in a more private way to his apostles, and some others of his disciples, as follows: It is impossible but that offences will come — Considering the general corruption of human nature, the snares of the world, and the temptations of Satan, it cannot be but that one way or other offences will be given and taken: stumbling-blocks will be laid in the way of such as are travelling to the heavenly Jerusalem, and many will stumble at them, and fall over them; will be hindered in the way, or turned out of it; for many professing my religion will act in a manner very unsuitable to it, unworthy of themselves, and disgraceful to the holy name they bear. But wo unto him through whom they come — Let me warn you, therefore, as you love your own souls, to guard against the guilt and danger of being stumbling-blocks in the way of others. It were better for him, &c. — I assure you that such a one, especially he that by an immoral life proves a reproach and scandal to my cause, had better die by the hand of violence, and suffer the most shocking execution, than that he should offend, or cause to stumble and fall, one of these little ones, that is, one weak believer, or any other of my despised and persecuted followers. See on Matthew 18:7-9.

Verse 1. It is impossible but that offences will come. Such as the disciples had just seen, the contempt and derision evinced by the pharisees; but woe to the man, and woe to the nation which shall despise the gospel. At the same time be of a forgiving temper; pardon on apology, and do not think that by practising the higher graces of true religion, in overcoming evil with good, that you merit any thing as a debt of your heavenly Father. By rendering evil for evil you would multiply sins, and bring your own souls into condemnation. On the other hand, the world have a right to expect those graces in you, else how are they to know that a divine principle now operates in your heart. Man who owes all to his Maker, can never be a creditor to heaven; he is still an unprofitable servant. Even angels, whose services are perfect, never talk of merit, but veil their faces in presence of the Lord.

§ 94.—JESUS FURTHER INSTRUCTS HIS DISCIPLES, 1-10.

1. Then said he unto his disciples—At the close of the awful parable of the last chapter there seems to have been no answer from the

conscience-stricken Pharisees, and the assembly, doubtless, broke up and departed in silence. It was not, however, a silence of reflection and repentance, but of perseverance in their course of impeding the conversion of the multitudes to Jesus, and of throwing stumbling-blocks in the way of his disciples. See notes on Luke 15:1. It was, therefore, on an occasion but little later, and probably after commencing his departure, that we suppose our Lord, in view of these efforts of theirs, to have addressed the following cautions to his disciples. See note on Luke 13:32. Unto his disciples—Not to his apostles only, as in verse 5. These disciples were the publicans and sinners; and perhaps others converted during our Lord’s Peraean ministry. It is impossible but that—More literally, it is not to be expected but that offenses will come. This certainly arises not from a necessity upon the human agent or the human will to commit them. It is a necessity upon us to expect them, because we find that man will freely and responsibly commit them. The necessity does not make the will, but the will makes the necessity. Offences—See our note on Matthew 18:7. The offence here is not simply an insult, but an incitement to anger. It is a betrayment into any sin, whether by temptation or by angering. It is any interposed impediment in our pursuit of truth and righteousness. Woe unto him—Because he makes wicked not by necessity, but by his own free, voluntary wickedness.

V. 2. Little ones-Weak believers.

Verse 2. A mill-stone] That drowning a person with a stone tied about the neck was an ancient mode of punishment, see proved in the note on Matthew 18:6, 7, to which let the following be added. To have a mill-stone hanged about the neck, was a common proverb. “Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a mill-stone about his neck?”

The place in Aristophanes, to which the reader is referred in the note on Matthew 18:6, is the following:-

aran metewron eiv to baraqron embalw,

ek tou laruggov ekkremasav uperbolon.

“Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck.” Aristoph. in Equit. ver. 1359.

Ver. 2. Better that a millstone, used in the handmills of families, were hanged about his neck, and he drowned as a culprit, that he may no more rob, slander and stumble, and drive one of these young converts out of the way. This was an ancient punishment among both the Greeks and the Romans for detestable offenders, as Suidas records. Matthew 18:7.

2. A millstone—See our note on Matthew 18:7. These little ones— Publicans and sinners, and others lately converted to Jesus. Our Lord, as we understand it, uttered these words in Matthew as a general truth; he utters them here in application to a particular class. They were little ones as being but babes in Christ.

V. 3. Take heed to yourselves-That ye neither offend others, nor be offended by others. Matthew 18:15.

Verse 3. - 4. If thy brother trespass] See the notes on Matthew 18:21, 22.

Verses 3, 4. Take heed to yourselves — That you may neither offend others, nor be offended by others, but that you may keep all your passions under proper regulation, and may be preserved from those resentments of injuries, real or supposed, which, if yielded to, might occasion much sin to yourselves or others. If thy brother trespass against thee, &c. — But while our Lord cautioned them against all angry passions, and that quarrelsome temper which they naturally produce, he thus prescribed a seasonable and prudent reprehension of any fault that might be committed, accompanied with forgiveness on the part of the person injured, as the best means of disarming the temptations that might arise from such a disposition. See on Matthew 18:21. And if he repent, forgive him — Immediately, without insisting on any rigorous satisfaction. And if he trespass against thee seven times a day — That is, very frequently; and seven times a day turn again, saying, I repent — That is, if he give sufficient proof that he does really repent, after having sinned ever so often; thou shalt forgive him — Shalt receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. See on Matthew 18:21, 22. In a lower sense, we are to forgive all, penitent or impenitent, so as to bear them the sincerest goodwill, and to do them all the good we can; and that not seven times only, but seventy times seven.

3. Take heed to yourselves—Ye, my little ones, take heed. Beware first of the offences, that is, the impediments and the temptations of apostacy flung in your way by these Pharisees. And, second, take heed among yourselves not to be led by a brother’s trespasses into resentment and sin. Thy brother—Thy fellow-believer. Rebuke him, in order, and if possible in such a way, as to make him come to an “I repent.” This for the purpose of securing thy own peace and the peace of the Church, and so far as he is concerned, to prevent his falling into deeper sin and apostacy.

V. 4. If he sin against thee seven times in a day, and seven times in a day return, saying, I repent-That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. In a lower sense we are to forgive all, penitent or impenitent; (so as to bear them the sincerest good will, and to do them all the good we can;) and that not seven times only, but seventy times seven.

Verses 3, 4. Take heed to yourselves — That you may neither offend others, nor be offended by others, but that you may keep all your passions under proper regulation, and may be preserved from those resentments of injuries, real or supposed, which, if yielded to, might occasion much sin to yourselves or others. If thy brother trespass against thee, &c. — But while our Lord cautioned them against all angry passions, and that quarrelsome temper which they naturally produce, he thus prescribed a seasonable and prudent reprehension of any fault that might be committed, accompanied with forgiveness on the part of the person injured, as the best means of disarming the temptations that might arise from such a disposition. See on Matthew 18:21. And if he repent, forgive him — Immediately, without insisting on any rigorous satisfaction. And if he trespass against thee seven times a day — That is, very frequently; and seven times a day turn again, saying, I repent — That is, if he give sufficient proof that he does really repent, after having sinned ever so often; thou shalt forgive him — Shalt receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. See on Matthew 18:21, 22. In a lower sense, we are to forgive all, penitent or impenitent, so as to bear them the sincerest goodwill, and to do them all the good we can; and that not seven times only, but seventy times seven.

4. Seven times—The sacred number, expressive of numerous repetitions. Saying, I repent—The forgiveness is not enjoined upon his impenitence. But even in this, our desire must be for his repentance, and his well-being, and his salvation. I repent—In which, of course, he resigns all evil feelings and designs, and desires mutual peace. Thou shalt forgive him—Thou shalt consent to be at peace with him and hold him as not having trespassed. You may be conscious of his changing and careless disposition; but beware of cherishing a permanent purpose of revenge.

The power of faith, and caution against pride in that power, 5-10.

V. 5. Lord, increase our faith-That we may thus forgive, and may neither offend nor be offended. Matthew 17:20.

Verse 5. Increase our faith.] This work of pardoning every offence of every man, and that continually, seemed so difficult, even to the disciples themselves, that they saw, without an extraordinary degree of faith, they should never be able to keep this command. But some think that this and what follows relate to what Matthew has mentioned. Matthew 17:19, 20.

Verses 5, 6. And the apostles said, Lord, increase our faith — That we may thus forgive, and neither offend nor be offended. And he said, If ye had faith as a grain of mustard-seed — You would be able to overcome all temptations, even those, the conquering of which may be compared to the plucking up of trees and planting them in the ocean, that is, compared to things impossible. Some, taking this example (by which the efficacy of faith is illustrated) in a literal sense, have supposed, that the apostles desired Jesus to increase their faith of working miracles. But the expression is undoubtedly proverbial, signifying, not the working of miracles, but the doing of things extremely difficult.

5. The apostles—The twelve, in distinction from the disciples in verse 1, to whom the last remarks were addressed. The faith which they asked was a faith to empower them for the duties and struggles of their high office. The Lord—The use of the term The Lord for Jesus is more habitual with Luke than with any other evangelist. This is the only passage in which the apostles are represented by Luke as styling him Lord, or requesting anything from him. Increase our faith—This conversation we do not view as a continuation of that in the four preceding verses; but rather as a later conversation induced by the same general circumstances, namely, the pressure of the Pharisees of the Herodian party upon the converts and upon the religion of Jesus. See notes on Luke 13:32, 18, 10; 15:1. What they desired was not simply a belief in Jesus and his Messiahship. It was a faith to be miraculously bestowed, energizing them with a burning zeal and eloquence, a clearness in preaching, and an efficiency for performing signs and wonders to demonstrate the divinity of their mission. Some faith, indeed, they had; faith enough at any rate to go to Christ and ask for more.

V. 6. And he said, If ye had faith as a grain of mustard seed-If ye had the least measure of true faith, no instance of duty would be too hard for you.

Ye would say to this sycamine tree-This seems to have been a kind of proverbial expression.

Verse 6. As a grain of mustard seed] A faith that increases and thrives as that is described to do, Matthew 13:32, where see the note. See also Matthew 17:20.

This sycamine] The words seem to intimate that they were standing by such a tree. The sycamine is probably the same as the sycamore. Sycamore with us, says Mr. Evelyn, is falsely so called, being our acer majus, greater maple. The true sycamore is the ficus Pharaonis or Ægyptia, Pharaoh’s, or Egyptian fig-tree; called also, from its similitude in leaves and fruit, morosyous, or mulberry fig-tree. The Arabians call it guimez: it grows in Cyprus, Caria, Rhodes, and in Judea and Galilee, where our Lord at this time was: see Luke 17:11. St. Jerome, who was well acquainted with these countries, translates the word mulberry-tree.

Be thou plucked up by the root] See Clarke’s note on “Matthew 21:21”, where it is shown that this mode of speech refers to the accomplishment of things very difficult, but not impossible.

Verses 5, 6. And the apostles said, Lord, increase our faith — That we may thus forgive, and neither offend nor be offended. And he said, If ye had faith as a grain of mustard-seed — You would be able to overcome all temptations, even those, the conquering of which may be compared to the plucking up of trees and planting them in the ocean, that is, compared to things impossible. Some, taking this example (by which the efficacy of faith is illustrated) in a literal sense, have supposed, that the apostles desired Jesus to increase their faith of working miracles. But the expression is undoubtedly proverbial, signifying, not the working of miracles, but the doing of things extremely difficult.

6. If ye had faith—See notes on Matthew 21:21, 22; and 17:20. Sycamine tree—Alford makes a distinction between the sycamore and the sycamine; making the former a mulberry, from which the silkworm is fed, and the latter a species of fig. But Dr. Thomson identifies them as one. The sycamore or sycamine is a tree which bears seven times a year an insipid sort of green fig, spreading its branches broadly above, and its roots as broadly and very deeply below, so that transplanting would be indeed miraculous. “The mulberry,” he says, on the contrary, “was more easily plucked up than any tree of its size, and the thing is very often done. Hundreds are plucked and burned for firewood.”

Planted in the sea—Faith is able to pluck from the earth, and plant in the sea; and this last may be pronounced the greater miracle of the two. A sycamore, planted and maintaining its stand in the turbulent waves, is fancifully compared by Bengel to a Christian placed by God in this troublesome scene of sublunary storms.

V. 7. But which of you-But is it not meet that you should first obey, and then triumph? Though still with a deep sense of your utter unprofitableness.

Verses 7. - 9. Which of you, having a servant] It is never supposed that the master waits on the servant-the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform.

Verses 7-10. But which of you, &c. — But while you endeavour to live in the exercise of this noble grace of faith, and in a series of such services as are the proper fruits of it, be careful, in the midst of all, to maintain the deepest humility, as in the presence of God your heavenly Master, on whom, as you are his servants, you can have no claim of merit: Which of you, having a servant ploughing, or feeding cattle, &c. — To make his disciples sensible that, after they had done their utmost to discharge the whole duty incumbent on them as God’s servants, sent forth to seek and save lost souls, they had merited nothing thereby; he bade them consider in what manner they received the services of their own dependants. They reckoned themselves under no obligation to a servant for doing the duty which his station bound him to perform. In like manner he, their Master, did not reckon himself indebted to them for their services. And therefore, instead of valuing themselves upon what they had done, and expecting great rewards for it, it became them, after having performed all that was commanded them, to think and say that they had done nothing but their duty. When ye shall have done all, say, We are unprofitable servants — For a man cannot profit God. Happy is he who judgeth himself an unprofitable servant; miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles us to an eternal reward.

7. Having a servant—However high the prerogatives of apostolic faith, and however great the services the apostle may thereby render to the cause of Christ, let him beware of apostolic pride, as if he had laid Christ under obligations, or had won a title to a reward; far less can he have any merit to spare from which others can obtain favor and salvation from God. Ploughing or feeding cattle—Whether or not any of the apostles were farmers is very doubtful. This does not necessarily imply it, as the words are simply addressed to them as men generally. By and by—The phrase by and by in older English signifies immediately. It ought to have been so translated as to qualify the verb go: Go immediately and sit down to meat—immediately instead of afterward, in verse 8.

Verses 7. - 9. Which of you, having a servant] It is never supposed that the master waits on the servant-the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform.

Verses 7-10. But which of you, &c. — But while you endeavour to live in the exercise of this noble grace of faith, and in a series of such services as are the proper fruits of it, be careful, in the midst of all, to maintain the deepest humility, as in the presence of God your heavenly Master, on whom, as you are his servants, you can have no claim of merit: Which of you, having a servant ploughing, or feeding cattle, &c. — To make his disciples sensible that, after they had done their utmost to discharge the whole duty incumbent on them as God’s servants, sent forth to seek and save lost souls, they had merited nothing thereby; he bade them consider in what manner they received the services of their own dependants. They reckoned themselves under no obligation to a servant for doing the duty which his station bound him to perform. In like manner he, their Master, did not reckon himself indebted to them for their services. And therefore, instead of valuing themselves upon what they had done, and expecting great rewards for it, it became them, after having performed all that was commanded them, to think and say that they had done nothing but their duty. When ye shall have done all, say, We are unprofitable servants — For a man cannot profit God. Happy is he who judgeth himself an unprofitable servant; miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles us to an eternal reward.

8. Gird thyself—Draw thy girdle tight around thy loose garments, so that thou canst easily perform the service.

V. 9. Doth he thank that servant-Does he account himself obliged to him?

Verses 7. - 9. Which of you, having a servant] It is never supposed that the master waits on the servant-the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform.

Verses 7-10. But which of you, &c. — But while you endeavour to live in the exercise of this noble grace of faith, and in a series of such services as are the proper fruits of it, be careful, in the midst of all, to maintain the deepest humility, as in the presence of God your heavenly Master, on whom, as you are his servants, you can have no claim of merit: Which of you, having a servant ploughing, or feeding cattle, &c. — To make his disciples sensible that, after they had done their utmost to discharge the whole duty incumbent on them as God’s servants, sent forth to seek and save lost souls, they had merited nothing thereby; he bade them consider in what manner they received the services of their own dependants. They reckoned themselves under no obligation to a servant for doing the duty which his station bound him to perform. In like manner he, their Master, did not reckon himself indebted to them for their services. And therefore, instead of valuing themselves upon what they had done, and expecting great rewards for it, it became them, after having performed all that was commanded them, to think and say that they had done nothing but their duty. When ye shall have done all, say, We are unprofitable servants — For a man cannot profit God. Happy is he who judgeth himself an unprofitable servant; miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles us to an eternal reward.

9. Doth he thank that servant—The words of the original would rather be, Is he under obligations of gratitude to that servant? Courtesy may express a feeling of approbation, and the Lord may graciously commend when nothing but mere duty is in fact done.

I trow not—The word trow is an old English term, etymologically related to true, and signifies to hold to be true, or to believe.

V. 10. When ye have done all, say, We are unprofitable servants-For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.

Verse 10. We are unprofitable servants] This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, “Ye are unprofitable servants.” Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God.

Verses 7-10. But which of you, &c. — But while you endeavour to live in the exercise of this noble grace of faith, and in a series of such services as are the proper fruits of it, be careful, in the midst of all, to maintain the deepest humility, as in the presence of God your heavenly Master, on whom, as you are his servants, you can have no claim of merit: Which of you, having a servant ploughing, or feeding cattle, &c. — To make his disciples sensible that, after they had done their utmost to discharge the whole duty incumbent on them as God’s servants, sent forth to seek and save lost souls, they had merited nothing thereby; he bade them consider in what manner they received the services of their own dependants. They reckoned themselves under no obligation to a servant for doing the duty which his station bound him to perform. In like manner he, their Master, did not reckon himself indebted to them for their services. And therefore, instead of valuing themselves upon what they had done, and expecting great rewards for it, it became them, after having performed all that was commanded them, to think and say that they had done nothing but their duty. When ye shall have done all, say, We are unprofitable servants — For a man cannot profit God. Happy is he who judgeth himself an unprofitable servant; miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give, by his grace, a value to our good works, which, in consequence of his promise, entitles us to an eternal reward.

10. Ye—Ye apostles. Unprofitable—In the sense that we have laid God under no obligations. We have received from God all we have and are, and have done no more than just meet the demands of mere right. We are like a debtor that has paid but his just due, and no return of thanks but mere courtesy need be made to him. We are the servant who is but just square with his master, and so deserves no favour. Had Adam lived pure, he would have done no more than his duty, for each moment of his existence. God could not then have justly punished him: but he would have no claim for special reward from God. God would have the right to dispense with him at any moment; might drop him into nonexistence at any instant. He would live every moment upon the pure favour of God. The purest angel exists by grace and not by merit. From this it follows:

1. That the sinner can be forgiven and saved only by grace. If he has been guilty, even at a single instant, of a sin of omission, he can never afterwards repair it; for he can never at any future moment do more than the duty of that moment. He can earn no surplus merit to fill up the blank of the past. And, in all probability, that one sin will so debilitate him morally and spiritually that he will sin again and again; so that debility and depravation will be the result. Much more, if he commit a positive sin will his whole moral nature be unhinged.

2. There can be no surplus merit in one man to save another. The Church of Rome strangely taught that we can do more than our duty; which deeds she calls works of supererogation. Against these the eleventh of our twenty-five articles is aimed. “Voluntary works, besides, over, and above God’s commandments, which are called works of supererogation, cannot be taught without arrogancy and impiety. For by them men do declare that they do not only render unto God as much as they are bound to do, but that they do more for his sake than of bounden duty is required: whereas Christ saith plainly, When ye have done all that is commanded you, say, We are unprofitable servants.”

Although we can do to God no favour, no profit, and no service, yet he affords us the privilege of doing that which he consents to receive as service, and for which he graciously accepts us as profitable servants. Hence when our Lord speaks as in Luke 12:37, though there is a verbal contradiction, there is a most beautiful harmony.

Our Lord now, leaving Peraea and Eastern Judea, departs to Bethany, raises Lazarus, and is induced by the machinations of the Pharisees to depart to Ephraim on the confines of Judea and Samaria. Here, as John tells us, Jesus abode for some weeks with his disciples. Distance from Jerusalem was necessary for safety; and doubtless what ministry Jesus and his disciples performed during this period extended rather into Samaria northward than into Judea. Accordingly the next notice we have of Jesus in the following verse, finds him starting from Ephraim eastward. See HARMONY, p. 101.

Verse 11. He passed through the midst of Samaria and Galilee] He first went through Galilee, whence he set out on his journey; and then through Samaria, of which mention is made, Luke 9:51, 52. All who went from Galilee to Jerusalem must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. Therefore John tells us, John 4:4, that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Samaria; for this plain reason, because it was the only proper road. “It is likely that our Lord set out from Capernaum, traversed the remaining villages of Galilee as far as Samaria, and then passed through the small country of Samaria, preaching and teaching every where, and curing the diseased, as usual.” Calmet.

Verses 11-14. He passed through the midst of Samaria and Galilee — As Samaria lay between Galilee and Judea, and therefore our Lord, taking his journey to Jerusalem, must go first through Galilee, and then through Samaria, it is inquired why it is here said that he passed through the midst of Samaria and Galilee. To this Grotius, Whitby, Campbell, and some others, answer, that the original expression, dia mesou Samariav kai Galilaiav, means, between Samaria and Galilee, or through those parts in which the two countries bordered on each other; or through the confines of them. There met him ten men that were lepers, which stood afar off — As lepers were banished from the towns, they were likewise obliged to keep at a distance from the roads which led to them. Curiosity, however, to see the travellers who passed, or, it may be, an inclination to beg, having brought these ten as nigh to the public road as they were permitted to come, they espied Jesus, and cried to him, beseeching him to take pity on them, and cure them. They had heard of some of the great miracles which he had performed, and either knew him personally, having seen him before, or guessed that it might be he by the crowds which followed him. And he said, Go show yourselves to the priests — Intimating that the cure they desired should be performed by the way. And as they went — In obedience to his word; they were cleansed — Namely, by his wonder-working power; the efficacy of which was often exerted on objects at a distance, as well as on such as were near.

§ 96.—THE CLEANSING OF THE TEN LEPERS, 11-19.

11. As he went to Jerusalem—From Ephraim, where he had resided for some weeks in retirement, being thither driven after his raising of Lazarus. Midst of Samaria and Galilee—Jesus journeyed along the intermediate territory or boundary line of Samaria and Galilee, having the former on the right and the latter on the left, proceeding eastward until he should reach the Jordan at Scythopolis, (Bethshan or Beisan,) where was a bridge upon which he would pass over the Jordan into Peraea; (the Greek name for the territory east of or beyond the Jordan;) and there in the valley of the Jordan he would find the caravans of Galileans on their way to the Passover at Jerusalem, whom he would join on his way to the closing Passover of his ministry. With them he would, near Bethabara, recross the Jordan westward, and pass through Jericho and Bethany to his destination.

Verse 12. Ten-lepers] Concerning the leprosy see the note on Matthew 8:2; and on Leviticus 13:1, &c. and Leviticus 14:1, &c..

Which stood afar off] They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See Leviticus 13:46; Numbers 5:2; 2 Kings 15:5.

Verses 11-14. He passed through the midst of Samaria and Galilee — As Samaria lay between Galilee and Judea, and therefore our Lord, taking his journey to Jerusalem, must go first through Galilee, and then through Samaria, it is inquired why it is here said that he passed through the midst of Samaria and Galilee. To this Grotius, Whitby, Campbell, and some others, answer, that the original expression, dia mesou Samariav kai Galilaiav, means, between Samaria and Galilee, or through those parts in which the two countries bordered on each other; or through the confines of them. There met him ten men that were lepers, which stood afar off — As lepers were banished from the towns, they were likewise obliged to keep at a distance from the roads which led to them. Curiosity, however, to see the travellers who passed, or, it may be, an inclination to beg, having brought these ten as nigh to the public road as they were permitted to come, they espied Jesus, and cried to him, beseeching him to take pity on them, and cure them. They had heard of some of the great miracles which he had performed, and either knew him personally, having seen him before, or guessed that it might be he by the crowds which followed him. And he said, Go show yourselves to the priests — Intimating that the cure they desired should be performed by the way. And as they went — In obedience to his word; they were cleansed — Namely, by his wonder-working power; the efficacy of which was often exerted on objects at a distance, as well as on such as were near.

Ver. 12. There met him ten men that were lepers. This was an incurable disease, and has generally been reckoned so by physicians of every age. — See on Leviticus 13. Mark 1:41.

12. As he entered—In the outskirts of some village, to us unknown, in his progress to the frontier line. Ten lepers—As is the custom in the East, this dismal society hovered near the village which they might not enter. Numbers 5:4; Matthew 8:1. Sad emblem of those who behold the blessedness of that heavenly kingdom from which they are forever excluded. Stood afar off—As the law required them to maintain a distance.

Verse 13. They lifted up their voices] They cried with one accord-they were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same time. As they were companions in suffering, they were also companions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies; it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitying heart and powerful hand of Christ Jesus can set any soul free from it.

Verses 11-14. He passed through the midst of Samaria and Galilee — As Samaria lay between Galilee and Judea, and therefore our Lord, taking his journey to Jerusalem, must go first through Galilee, and then through Samaria, it is inquired why it is here said that he passed through the midst of Samaria and Galilee. To this Grotius, Whitby, Campbell, and some others, answer, that the original expression, dia mesou Samariav kai Galilaiav, means, between Samaria and Galilee, or through those parts in which the two countries bordered on each other; or through the confines of them. There met him ten men that were lepers, which stood afar off — As lepers were banished from the towns, they were likewise obliged to keep at a distance from the roads which led to them. Curiosity, however, to see the travellers who passed, or, it may be, an inclination to beg, having brought these ten as nigh to the public road as they were permitted to come, they espied Jesus, and cried to him, beseeching him to take pity on them, and cure them. They had heard of some of the great miracles which he had performed, and either knew him personally, having seen him before, or guessed that it might be he by the crowds which followed him. And he said, Go show yourselves to the priests — Intimating that the cure they desired should be performed by the way. And as they went — In obedience to his word; they were cleansed — Namely, by his wonder-working power; the efficacy of which was often exerted on objects at a distance, as well as on such as were near.

13. Lifted up their voice—Raising a cry to be heard by Jesus in the distance. Master—Neither his honour, nor his name, nor his power is unknown to them. Here on the confines of Samaria, and among the outcasts of society, Jesus, Master, are familiar words.

Verse 14. Show yourselves unto the priests.] According to the direction, Leviticus 13:2, &c.; Leviticus 14:2, &c. Our Lord intended that their cure should be received by faith: they depended on his goodness and power; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed.

And-as they went] In this spirit of implicit faith; they were cleansed. God highly honours this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he calls a reason for it, is never likely to get his soul saved. The highest, the most sovereign reason, that can be given for believing, is that God has commanded it.

Verses 11-14. He passed through the midst of Samaria and Galilee — As Samaria lay between Galilee and Judea, and therefore our Lord, taking his journey to Jerusalem, must go first through Galilee, and then through Samaria, it is inquired why it is here said that he passed through the midst of Samaria and Galilee. To this Grotius, Whitby, Campbell, and some others, answer, that the original expression, dia mesou Samariav kai Galilaiav, means, between Samaria and Galilee, or through those parts in which the two countries bordered on each other; or through the confines of them. There met him ten men that were lepers, which stood afar off — As lepers were banished from the towns, they were likewise obliged to keep at a distance from the roads which led to them. Curiosity, however, to see the travellers who passed, or, it may be, an inclination to beg, having brought these ten as nigh to the public road as they were permitted to come, they espied Jesus, and cried to him, beseeching him to take pity on them, and cure them. They had heard of some of the great miracles which he had performed, and either knew him personally, having seen him before, or guessed that it might be he by the crowds which followed him. And he said, Go show yourselves to the priests — Intimating that the cure they desired should be performed by the way. And as they went — In obedience to his word; they were cleansed — Namely, by his wonder-working power; the efficacy of which was often exerted on objects at a distance, as well as on such as were near.

14. Unto the priests—See note on Matthew 8:4. They went—They started before they were healed. They were going to show themselves as cleansed while yet their utter foulness was upon them. Unless their faith is verified by the event they will find themselves going upon a very ridiculous errand. They were cleansed—At which a new purity, lightness, health, and vigour sprang up within them.

Verse 15. One of them, when he saw that he was healed, &c.] It seems that he did not wait to go first to the priest, but turned immediately back, and gave public praise to the kind hand from which he had received his cure.

Verses 15-19. And one of them, when he saw that he was healed — Was so affected, that, with a heart full of gratitude and joy, he immediately turned back, and with a loud voice glorified God — Made a free and open acknowledgment of the signal mercy which he had received. Though he had kept at a distance from Jesus before, yet being sensible that he was now perfectly clean, he came near, that all might have an opportunity of beholding the miracles; and fell down on his face at his feet — In the deepest humiliation, giving him thanks as the immediate author of his cure; and yet this man was a Samaritan — One of that heretical nation, from which one would have expected less of any thing good than from the Jews, the professors of the true religion, and members of God’s visible church. Therefore, to make known the good disposition of the man, though he professed a false religion, and to intimate that the others, who had been more favoured with external privileges and advantages, ought to have showed as great a sense of piety and gratitude as he; Jesus said, Were there not ten cleansed, but where are the nine? — Why did they not return to give thanks? This intimates that ingratitude is a very common sin; of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner; that render according to the benefits done unto them. There are not found to give glory to God, save this stranger — O allogenhv outov, this alien — Such, ever since the captivity, the Jews have considered the Samaritans. They call them Cuthites to this day. Thus many, who profess revealed religion, are outdone and quite shamed by some that are governed only by natural religion, and that not only in moral virtue, but in piety and devotion. “The ingratitude of these Jewish lepers, now cured, will appear monstrous, if we consider that the malady from which they were delivered is in itself one of the most loathsome diseases incident to human nature, and a disease which, by the law of Moses, subjected them to greater hardships than any distemper whatsoever. But though the cure of this dreadful affliction was produced without the smallest pain or even trouble to the lepers, and so speedily that it was completed by the time they had got a little way off, as appears by the Samaritan’s finding Jesus where he left him, these Jews would not give themselves the trouble of returning to glorify God, by making the miracle public, nor to honour Jesus, by acknowledging the favour. Such were the people that gloried in their being holy, and insolently called the men of all other nations dogs. But their hypocrisy and presumption received a severe reprimand on this occasion. For our Lord, in his observations on their behaviour, plainly declared, that the outward profession of any religion, however true and excellent that religion may be in itself, is of no value before God in comparison of piety and inward holy dispositions.” — Macknight.

15. One of them—All are glad; but one is both glad and grateful. The thoughts of his benefactor so fill his heart as to drive the priests from his mind. The others will visit the priests to make sure of the result; but whether they ever see their Saviour or not is the least of their concern. Full well they know, as well as the returning Samaritan, that, while they are going to Jerusalem, Jesus will be upon his journey, and slight will be their chance of offering their worship for his mercy. Glorified God—The cleansing extended even to his heart. Both soul and body were regenerated; one from sin, and the other from the most terrible emblem of sin.

Verse 16. He was a Samaritan.] One who professed a very corrupt religion; and from whom much less was to be expected than from the other nine, who probably were Jews.

Verses 15-19. And one of them, when he saw that he was healed — Was so affected, that, with a heart full of gratitude and joy, he immediately turned back, and with a loud voice glorified God — Made a free and open acknowledgment of the signal mercy which he had received. Though he had kept at a distance from Jesus before, yet being sensible that he was now perfectly clean, he came near, that all might have an opportunity of beholding the miracles; and fell down on his face at his feet — In the deepest humiliation, giving him thanks as the immediate author of his cure; and yet this man was a Samaritan — One of that heretical nation, from which one would have expected less of any thing good than from the Jews, the professors of the true religion, and members of God’s visible church. Therefore, to make known the good disposition of the man, though he professed a false religion, and to intimate that the others, who had been more favoured with external privileges and advantages, ought to have showed as great a sense of piety and gratitude as he; Jesus said, Were there not ten cleansed, but where are the nine? — Why did they not return to give thanks? This intimates that ingratitude is a very common sin; of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner; that render according to the benefits done unto them. There are not found to give glory to God, save this stranger — O allogenhv outov, this alien — Such, ever since the captivity, the Jews have considered the Samaritans. They call them Cuthites to this day. Thus many, who profess revealed religion, are outdone and quite shamed by some that are governed only by natural religion, and that not only in moral virtue, but in piety and devotion. “The ingratitude of these Jewish lepers, now cured, will appear monstrous, if we consider that the malady from which they were delivered is in itself one of the most loathsome diseases incident to human nature, and a disease which, by the law of Moses, subjected them to greater hardships than any distemper whatsoever. But though the cure of this dreadful affliction was produced without the smallest pain or even trouble to the lepers, and so speedily that it was completed by the time they had got a little way off, as appears by the Samaritan’s finding Jesus where he left him, these Jews would not give themselves the trouble of returning to glorify God, by making the miracle public, nor to honour Jesus, by acknowledging the favour. Such were the people that gloried in their being holy, and insolently called the men of all other nations dogs. But their hypocrisy and presumption received a severe reprimand on this occasion. For our Lord, in his observations on their behaviour, plainly declared, that the outward profession of any religion, however true and excellent that religion may be in itself, is of no value before God in comparison of piety and inward holy dispositions.” — Macknight.

16. And he was a Samaritan—A Samaritan, and like Luke himself a Gentile. Full proof that the power of true faith and the mercy of God through faith, are not limited to the sons of Abraham. We have indeed in the whole narrative a significant hint of the worldly and dead faith by which Israel fell, contrasted with the faith working by love by which the true Israel rises.

Verse 17. Where are the nine?] Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world! Reader! art thou of this number?

Verses 15-19. And one of them, when he saw that he was healed — Was so affected, that, with a heart full of gratitude and joy, he immediately turned back, and with a loud voice glorified God — Made a free and open acknowledgment of the signal mercy which he had received. Though he had kept at a distance from Jesus before, yet being sensible that he was now perfectly clean, he came near, that all might have an opportunity of beholding the miracles; and fell down on his face at his feet — In the deepest humiliation, giving him thanks as the immediate author of his cure; and yet this man was a Samaritan — One of that heretical nation, from which one would have expected less of any thing good than from the Jews, the professors of the true religion, and members of God’s visible church. Therefore, to make known the good disposition of the man, though he professed a false religion, and to intimate that the others, who had been more favoured with external privileges and advantages, ought to have showed as great a sense of piety and gratitude as he; Jesus said, Were there not ten cleansed, but where are the nine? — Why did they not return to give thanks? This intimates that ingratitude is a very common sin; of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner; that render according to the benefits done unto them. There are not found to give glory to God, save this stranger — O allogenhv outov, this alien — Such, ever since the captivity, the Jews have considered the Samaritans. They call them Cuthites to this day. Thus many, who profess revealed religion, are outdone and quite shamed by some that are governed only by natural religion, and that not only in moral virtue, but in piety and devotion. “The ingratitude of these Jewish lepers, now cured, will appear monstrous, if we consider that the malady from which they were delivered is in itself one of the most loathsome diseases incident to human nature, and a disease which, by the law of Moses, subjected them to greater hardships than any distemper whatsoever. But though the cure of this dreadful affliction was produced without the smallest pain or even trouble to the lepers, and so speedily that it was completed by the time they had got a little way off, as appears by the Samaritan’s finding Jesus where he left him, these Jews would not give themselves the trouble of returning to glorify God, by making the miracle public, nor to honour Jesus, by acknowledging the favour. Such were the people that gloried in their being holy, and insolently called the men of all other nations dogs. But their hypocrisy and presumption received a severe reprimand on this occasion. For our Lord, in his observations on their behaviour, plainly declared, that the outward profession of any religion, however true and excellent that religion may be in itself, is of no value before God in comparison of piety and inward holy dispositions.” — Macknight.

17. Were there not—Literally, Were not the ten cleansed? Did God’s mercy fail, or did man’s unworthiness display itself?

Verse 18. This stranger.] Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have MUCH forgiven will love much, Luke 7:47.

Verses 15-19. And one of them, when he saw that he was healed — Was so affected, that, with a heart full of gratitude and joy, he immediately turned back, and with a loud voice glorified God — Made a free and open acknowledgment of the signal mercy which he had received. Though he had kept at a distance from Jesus before, yet being sensible that he was now perfectly clean, he came near, that all might have an opportunity of beholding the miracles; and fell down on his face at his feet — In the deepest humiliation, giving him thanks as the immediate author of his cure; and yet this man was a Samaritan — One of that heretical nation, from which one would have expected less of any thing good than from the Jews, the professors of the true religion, and members of God’s visible church. Therefore, to make known the good disposition of the man, though he professed a false religion, and to intimate that the others, who had been more favoured with external privileges and advantages, ought to have showed as great a sense of piety and gratitude as he; Jesus said, Were there not ten cleansed, but where are the nine? — Why did they not return to give thanks? This intimates that ingratitude is a very common sin; of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner; that render according to the benefits done unto them. There are not found to give glory to God, save this stranger — O allogenhv outov, this alien — Such, ever since the captivity, the Jews have considered the Samaritans. They call them Cuthites to this day. Thus many, who profess revealed religion, are outdone and quite shamed by some that are governed only by natural religion, and that not only in moral virtue, but in piety and devotion. “The ingratitude of these Jewish lepers, now cured, will appear monstrous, if we consider that the malady from which they were delivered is in itself one of the most loathsome diseases incident to human nature, and a disease which, by the law of Moses, subjected them to greater hardships than any distemper whatsoever. But though the cure of this dreadful affliction was produced without the smallest pain or even trouble to the lepers, and so speedily that it was completed by the time they had got a little way off, as appears by the Samaritan’s finding Jesus where he left him, these Jews would not give themselves the trouble of returning to glorify God, by making the miracle public, nor to honour Jesus, by acknowledging the favour. Such were the people that gloried in their being holy, and insolently called the men of all other nations dogs. But their hypocrisy and presumption received a severe reprimand on this occasion. For our Lord, in his observations on their behaviour, plainly declared, that the outward profession of any religion, however true and excellent that religion may be in itself, is of no value before God in comparison of piety and inward holy dispositions.” — Macknight.

18. This stranger—This foreign born, this alien.

Verse 19. Thy faith hath made thee whole.] Thy faith hath been the means of receiving that influence by which thou hast been cleansed.

Verses 15-19. And one of them, when he saw that he was healed — Was so affected, that, with a heart full of gratitude and joy, he immediately turned back, and with a loud voice glorified God — Made a free and open acknowledgment of the signal mercy which he had received. Though he had kept at a distance from Jesus before, yet being sensible that he was now perfectly clean, he came near, that all might have an opportunity of beholding the miracles; and fell down on his face at his feet — In the deepest humiliation, giving him thanks as the immediate author of his cure; and yet this man was a Samaritan — One of that heretical nation, from which one would have expected less of any thing good than from the Jews, the professors of the true religion, and members of God’s visible church. Therefore, to make known the good disposition of the man, though he professed a false religion, and to intimate that the others, who had been more favoured with external privileges and advantages, ought to have showed as great a sense of piety and gratitude as he; Jesus said, Were there not ten cleansed, but where are the nine? — Why did they not return to give thanks? This intimates that ingratitude is a very common sin; of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner; that render according to the benefits done unto them. There are not found to give glory to God, save this stranger — O allogenhv outov, this alien — Such, ever since the captivity, the Jews have considered the Samaritans. They call them Cuthites to this day. Thus many, who profess revealed religion, are outdone and quite shamed by some that are governed only by natural religion, and that not only in moral virtue, but in piety and devotion. “The ingratitude of these Jewish lepers, now cured, will appear monstrous, if we consider that the malady from which they were delivered is in itself one of the most loathsome diseases incident to human nature, and a disease which, by the law of Moses, subjected them to greater hardships than any distemper whatsoever. But though the cure of this dreadful affliction was produced without the smallest pain or even trouble to the lepers, and so speedily that it was completed by the time they had got a little way off, as appears by the Samaritan’s finding Jesus where he left him, these Jews would not give themselves the trouble of returning to glorify God, by making the miracle public, nor to honour Jesus, by acknowledging the favour. Such were the people that gloried in their being holy, and insolently called the men of all other nations dogs. But their hypocrisy and presumption received a severe reprimand on this occasion. For our Lord, in his observations on their behaviour, plainly declared, that the outward profession of any religion, however true and excellent that religion may be in itself, is of no value before God in comparison of piety and inward holy dispositions.” — Macknight.

19. Go thy way—Thou hast shown thyself to thy great High Priest; thou art made pure in body and pronounced pure in soul by him, and thou needest no other endorsement.

§ 97. WHEN THE KINGDOM OF GOD? JESUS ANSWERS TO BOTH PHARISEES AND APOSTLES, 20-27.

We have here to the end of this chapter a remarkable series of passages, bearing a somewhat mysterious relation to the great Second Advent discourse delivered on Mount Olivet. Matthew 25. and 26.

We may divide it into two sections, delivered obviously at different times and to different parties. The section 20, 21, is expressly said to be delivered to the Pharisees. The section 22-37 is also said to be addressed to the disciples. The kingdoms discussed are also different. With the Pharisees, he discusses an internal kingdom of grace: with the disciples he discusses his external kingdom at the judgment advent.

The coming of the internal kingdom explained to the Pharisees, 20, 21.

V. 20. The kingdom of God cometh not with observation-With such outward pomp as draws the observation of every one.

Verse 20. Cometh not with observation] With scrupulous observation. That this is the proper meaning of the original, meta parathrhsewv, KYPKE and others have amply proved from the best Greek writers. As if he had said: “The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner.”

Dr. Lightfoot has well observed that there are two senses especially in which the phrase “kingdom of heaven,” is to be understood. 1. The promulgation and establishment of the Christian religion. 2. The total overthrow of the Jewish polity. The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: “The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah.” Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See Clarke on “Matthew 3:2”.

Verses 20, 21. When he was demanded of the Pharisees — It is uncertain whether what is here mentioned took place while our Lord was on his journey, or after he came to Jerusalem; when the kingdom of God should come — That is, when the kingdom of the Messiah, which they had learned to term the kingdom of God, was to commence? They had very grand notions of the extent of the Messiah’s kingdom, of the number of his subjects, the strength of his armies, the pomp and eclat of his court, and were eager to hear of its being speedily erected. Or, being inveterate enemies of Christ, they might possibly ask the question in derision, because every thing about Jesus was very unlike to the Messiah whom they expected. He answered, The kingdom of God cometh not with observation — With such outward pomp as draws the observation of mankind: or, as Dr. Whitby explains the expression, not with that royal splendour or worldly grandeur which shall render it conspicuous in the eyes of the world, as you expect. Neither shall they say, Lo here, or, Lo there — This shall not be the language of those who are, or shall be, sent by me to declare the coming of my kingdom, nor shall men seek for it in this or that place, saying, Lo, it is here, or, Lo, it is there; for behold, the kingdom of God is within you — It is an internal, spiritual kingdom; erected in the hearts of men, consisting in the subjection of their wills to the will of God, and in the conformity of their minds to his laws. Wherever it exists, it exists in men’s hearts. See Romans 14:17. Or, as our Lord was addressing the Jews, and especially the Pharisees, and cannot be understood as speaking of the power his kingdom had gained over their hearts, whose temper was entirely alienated from the nature and design of it; the clause, perhaps, ought rather to be rendered, The kingdom of God is among you. Thus Beza, Raphelius, Whitby, Doddridge, and many others understand it: namely, as signifying that the Messiah’s kingdom began now to appear among them, the gospel of the kingdom being now preached, miracles, in confirmation of it, being wrought, and the grace of God, which accompanied it, turning many sinners from the evil of their ways, and transforming them into the divine image. Thus Grotius paraphrases the passage, “Already among you;” that is, “among this very Jewish people, that kingdom begins to exert its power; you not observing it, and an evident sign of this are miracles. Accordingly, Matthew 12:28, Christ speaks to the same Pharisees after this manner: If I, by the finger of God, cast out devils, then is the kingdom of God come nigh unto you; or rather, come upon, or among you, (as efqasen ef’ umav, properly means,) where, by the word you, the whole Jewish people are in like manner intended.” See also Matthew 21:43, where our Lord says, The kingdom of God shall be taken from you.

Ver. 20. The kingdom of God cometh not with observation, or parade. The accession of a prince to a throne, and the conquest of a kingdom, fill the world with noise and eclat; but the conversion of a poor fisherman in Galilee, and of a young man in Damascus, were to the church much greater events; and yet they were not noticed by the world. By and bye however, the kingdom of God shall come with power, and all flesh shall see his salvation. By and bye, the zeal of the Lord of hosts will accomplish all the glorious things spoken of the city of God.

20. He was demanded of the Pharisees—John the Baptist had opened his preaching with the proclamation of the kingdom of God at hand; Christ had done the same, and his apostles had followed their example. These Pharisees then desire Jesus to tell them when this kingdom shall arrive. Its phenomena should, before a great while, begin to show themselves. Not with observation—That is, of the firmamental phenomena. The eclipse of the moon would come to them by observation or watching. The new moon of the Passover was watched for by the Jews with much exactness. So the Jews expected that the Messiah’s kingdom would show its sign in the skies, and then the face of the world be changed and renewed. The dead would be raised; and a Messiah, all glorious and heroic, would lead the armies of Israel to the destruction of the foes of God. Hence, as prophecy seemed to point to that day as its era, doubtless there was much observation of the signs of the sky.

V. 21. Neither shall they say, Lo here, or lo there-This shall not be the language of those who are, or shall be sent by me, to declare the coming of my kingdom.

For behold the kingdom of God is within or among you-Look not for it in distant times or remote places: it is now in the midst of you: it is come: it is present in the soul of every true believer: it is a spiritual kingdom, an internal principle. Wherever it exists, it exists in the heart.

Verse 21. Lo here! or, lo there!] Perhaps those Pharisees thought that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, 2 Chronicles 23:1-11.

Verses 20, 21. When he was demanded of the Pharisees — It is uncertain whether what is here mentioned took place while our Lord was on his journey, or after he came to Jerusalem; when the kingdom of God should come — That is, when the kingdom of the Messiah, which they had learned to term the kingdom of God, was to commence? They had very grand notions of the extent of the Messiah’s kingdom, of the number of his subjects, the strength of his armies, the pomp and eclat of his court, and were eager to hear of its being speedily erected. Or, being inveterate enemies of Christ, they might possibly ask the question in derision, because every thing about Jesus was very unlike to the Messiah whom they expected. He answered, The kingdom of God cometh not with observation — With such outward pomp as draws the observation of mankind: or, as Dr. Whitby explains the expression, not with that royal splendour or worldly grandeur which shall render it conspicuous in the eyes of the world, as you expect. Neither shall they say, Lo here, or, Lo there — This shall not be the language of those who are, or shall be, sent by me to declare the coming of my kingdom, nor shall men seek for it in this or that place, saying, Lo, it is here, or, Lo, it is there; for behold, the kingdom of God is within you — It is an internal, spiritual kingdom; erected in the hearts of men, consisting in the subjection of their wills to the will of God, and in the conformity of their minds to his laws. Wherever it exists, it exists in men’s hearts. See Romans 14:17. Or, as our Lord was addressing the Jews, and especially the Pharisees, and cannot be understood as speaking of the power his kingdom had gained over their hearts, whose temper was entirely alienated from the nature and design of it; the clause, perhaps, ought rather to be rendered, The kingdom of God is among you. Thus Beza, Raphelius, Whitby, Doddridge, and many others understand it: namely, as signifying that the Messiah’s kingdom began now to appear among them, the gospel of the kingdom being now preached, miracles, in confirmation of it, being wrought, and the grace of God, which accompanied it, turning many sinners from the evil of their ways, and transforming them into the divine image. Thus Grotius paraphrases the passage, “Already among you;” that is, “among this very Jewish people, that kingdom begins to exert its power; you not observing it, and an evident sign of this are miracles. Accordingly, Matthew 12:28, Christ speaks to the same Pharisees after this manner: If I, by the finger of God, cast out devils, then is the kingdom of God come nigh unto you; or rather, come upon, or among you, (as efqasen ef’ umav, properly means,) where, by the word you, the whole Jewish people are in like manner intended.” See also Matthew 21:43, where our Lord says, The kingdom of God shall be taken from you.

Ver. 21. The kingdom of God is within you. The Messiah’s kingdom, the cheering theme of the prophets, and the key-word of John’s preaching, Matthew 3:2; which shall gain the judgment by truth, and win the heart by grace. As Satan and all moral evil entered the heart by the fall, so Christ shall bind the strong one, and cast him out, and spoil his goods, that is, destroy the works of the devil. Then grace shall reign through righteousness, and be the power of God to an endless life. The Father and the Son will make his promised abode in our heart, and fill us with righteousness, peace and joy in the Holy Ghost. With men thus converted Christ will fill the church, and populate the earth.

21. Lo, here—As it would not show itself to the observation of watchers in the sky, so it would not break out in spots on the earth. The rumour that the Messiah was marching with the blood-red banner from Edom, or that he had already descended upon Mount Olivet, or that he was in secret council chambers with the sages of the Sanhedrim, would all prove falsehoods. Is within you—Is not an external and political one, but is a power and a realm within the soul. By using the second person plural, Jesus did not mean to concede that that kingdom was now actually within their hearts. He spoke to them generally as men. Some render the passage, the kingdom of God is among you. The Greek preposition well admits that meaning, but the context scarcely does. What our Lord appears to assert is, that his kingdom is not external but internal; that is, it is not a thing of observation and localities, but of consciousness, and within.

V. 22. Ye shall desire to see one of the days of the Son of man-One day of mercy. or one day wherein you might converse with me, as you do now.

Verse 22. When ye shall desire to see one of the days] As it was our Lord’s constant custom to support and comfort the minds of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, Ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the declaration; intimating that heavy calamities were about to fall upon them, and that they should desire in vain to have those opportunities of returning to God which now they rejected; or, he means that such should the distressed state of this people be, that the disciples would through pity and tenderness desire the removal of those punishments from them, which could not be removed because the cup of their iniquity was full. But the former is more likely to be the sense of the place.

Verses 22-25. The days will come, when ye shall desire to see one of the days of the Son of man — One day of mercy, or one day wherein you might converse with me, as you do now. Having spoken to the Pharisees, he now addressed his disciples, and in the hearing of the Pharisees prophesied concerning the destruction of the Jewish state, whose constitution, both religious and civil, was the chief obstacle to the erection of his kingdom; for the attachment which the Jews had to their constitution was the spring of all their opposition to Christianity, and of their cruelty to its abetters. A prediction of this nature, delivered as the continuation of his answer to the Pharisees, who desired to know when Messiah’s kingdom should come, plainly signified, that it would first become conspicuous in the destruction of the Jewish commonwealth. But because love and compassion were eminent parts of our Lord’s character, he spake of that dreadful catastrophe in such a manner as might be most profitable to his hearers. He told them, first of all, that they and the whole nation should be in the greatest distress before the destruction of their constitution, and the full establishment of Messiah’s kingdom; and that they should passionately wish for Messiah’s personal presence to comfort them under their afflictions, but should not be favoured with it. Next he cautioned them against the deceivers which, in that time of universal distress, would arise, pretending to be the Messiah, and promising to deliver the people from the powers which oppressed them. He told them, that these deceivers would lurk a while in private, till, by the diligence of their emissaries spreading abroad their fame, and exhorting the people to go out to them, they had gathered a force sufficient to support them. They shall say to you, See here, or see there; go not after them — Do not go forth to them, nor follow them, for by this mark you shall know them to be deceivers. For as the lightning, &c., shall the Son of man be in his day — So manifest, so swift, so wide, so irresistible, so awful in its consequences shall his coming be. He shall come, indeed, but in a manner very different from that in which the generality of this people expect him, even to execute a sudden and unavoidable destruction upon his enemies, and establish his religion and government in a great part of the world. See notes on Matthew 24:23-

27. But first he must suffer many things — See on Matthew 16:21; Mark 8:31; 9:31; 10:33.

22. The days will come—After his ascension the national commotions, the Roman invasion, the anarchy and the downfall of the state are to ensue. Deceivers, false prophets, and false Christs should appear. How would those disciples look back to those halcyon days when the blessed Jesus was protecting them by his present divinity, and guiding them, by his infallible counsel, into the paths of truth and safety. One of the days—Trials may come when, should Jesus for but one day revisit them, they would esteem it a most wondrous happiness. So it is said that the Venetians, when their power declined, used to recall the name of one of their most victorious admirals in the words, “O for one day of brave old Dandolo!” The connection here shows that the days of the Son of man, unlike the same words in verse 26, refer to the days of the first advent. Ye shall not see it— What is this but a clear and decisive intimation that the second coming of the Son of man would not take place in their day?

V. 23. They shall say, See, Christ is here, or there-Limiting his presence to this or that place. Matthew 24:23.

Verse 23. And they shall say] Or, And IF they shall say. Two MSS., the Syriac and Armenian, have ean, IF.

See here] KM, sixteen others, and the later Syriac, have o cristov, Behold the Christ is here. This is undoubtedly the meaning of the place. See Clarke on “Matthew 24:23”.

Verses 22-25. The days will come, when ye shall desire to see one of the days of the Son of man — One day of mercy, or one day wherein you might converse with me, as you do now. Having spoken to the Pharisees, he now addressed his disciples, and in the hearing of the Pharisees prophesied concerning the destruction of the Jewish state, whose constitution, both religious and civil, was the chief obstacle to the erection of his kingdom; for the attachment which the Jews had to their constitution was the spring of all their opposition to Christianity, and of their cruelty to its abetters. A prediction of this nature, delivered as the continuation of his answer to the Pharisees, who desired to know when Messiah’s kingdom should come, plainly signified, that it would first become conspicuous in the destruction of the Jewish commonwealth. But because love and compassion were eminent parts of our Lord’s character, he spake of that dreadful catastrophe in such a manner as might be most profitable to his hearers. He told them, first of all, that they and the whole nation should be in the greatest distress before the destruction of their constitution, and the full establishment of Messiah’s kingdom; and that they should passionately wish for Messiah’s personal presence to comfort them under their afflictions, but should not be favoured with it. Next he cautioned them against the deceivers which, in that time of universal distress, would arise, pretending to be the Messiah, and promising to deliver the people from the powers which oppressed them. He told them, that these deceivers would lurk a while in private, till, by the diligence of their emissaries spreading abroad their fame, and exhorting the people to go out to them, they had gathered a force sufficient to support them. They shall say to you, See here, or see there; go not after them — Do not go forth to them, nor follow them, for by this mark you shall know them to be deceivers. For as the lightning, &c., shall the Son of man be in his day — So manifest, so swift, so wide, so irresistible, so awful in its consequences shall his coming be. He shall come, indeed, but in a manner very different from that in which the generality of this people expect him, even to execute a sudden and unavoidable destruction upon his enemies, and establish his religion and government in a great part of the world. See notes on Matthew 24:23-

27. But first he must suffer many things — See on Matthew 16:21; Mark 8:31; 9:31; 10:33.

23. See here; or, see there—These local Messiahs starting up in different places, or rumored to have started up, will prove false. To the Pharisees, the contrast above was between the kingdom without and the kingdom within; the contrast now is between the Messiah from the earth and the Messiah from heaven. See notes on Matthew 24:23-27.

V. 24. So shall also the Son of man be-So swift, so wide, shall his appearing be:

In his day-The last day.

Verse 24. As the lightning, that lighteneth] See this particularly explained, Matthew 24:27, 28.

Verses 22-25. The days will come, when ye shall desire to see one of the days of the Son of man — One day of mercy, or one day wherein you might converse with me, as you do now. Having spoken to the Pharisees, he now addressed his disciples, and in the hearing of the Pharisees prophesied concerning the destruction of the Jewish state, whose constitution, both religious and civil, was the chief obstacle to the erection of his kingdom; for the attachment which the Jews had to their constitution was the spring of all their opposition to Christianity, and of their cruelty to its abetters. A prediction of this nature, delivered as the continuation of his answer to the Pharisees, who desired to know when Messiah’s kingdom should come, plainly signified, that it would first become conspicuous in the destruction of the Jewish commonwealth. But because love and compassion were eminent parts of our Lord’s character, he spake of that dreadful catastrophe in such a manner as might be most profitable to his hearers. He told them, first of all, that they and the whole nation should be in the greatest distress before the destruction of their constitution, and the full establishment of Messiah’s kingdom; and that they should passionately wish for Messiah’s personal presence to comfort them under their afflictions, but should not be favoured with it. Next he cautioned them against the deceivers which, in that time of universal distress, would arise, pretending to be the Messiah, and promising to deliver the people from the powers which oppressed them. He told them, that these deceivers would lurk a while in private, till, by the diligence of their emissaries spreading abroad their fame, and exhorting the people to go out to them, they had gathered a force sufficient to support them. They shall say to you, See here, or see there; go not after them — Do not go forth to them, nor follow them, for by this mark you shall know them to be deceivers. For as the lightning, &c., shall the Son of man be in his day — So manifest, so swift, so wide, so irresistible, so awful in its consequences shall his coming be. He shall come, indeed, but in a manner very different from that in which the generality of this people expect him, even to execute a sudden and unavoidable destruction upon his enemies, and establish his religion and government in a great part of the world. See notes on Matthew 24:23-

27. But first he must suffer many things — See on Matthew 16:21; Mark 8:31; 9:31; 10:33.

22-37. The discourse to his disciples, which follows, is evidently added by Luke rather from analogy in the subject than from sameness of time. As Jesus had described to the Pharisees his present and internal kingdom, so now he describes to his disciples his coming and eternal kingdom. It is difficult to say whether or not this entire passage unto his disciples is a fragmentary sketch by a fourth hand in distinction to the three given in Matthew, Mark, and Luke, of the discourse on Mount Olivet, or whether it be a separate discourse. Our own view (the reason for which will appear as we progress) is, that 22-30 is complete in itself; is upon one subject; and was addressed to his disciples subsequently to, and in reference to, his words above to the Pharisees. The passage 31-37 is obviously a part of the discourse on Olivet, as will appear in our notes upon it. We divide, therefore, the whole passage to the disciples into these two parts. The external kingdom (at the advent) explained to the disciples, 22-30. As Jesus had to the Pharisees checked all their Lo, heres and Lo, theres by referring the kingdom to the inner man, the disciples seem on a late occasion to have questioned him whether there was no external kingdom and coming.

Jesus replies, (22-25,) that after his departure their intense desire for his presence may dispose them to believe in a Jesus disclosing himself on earth; but his final coming will be lightning-like from heaven; but not in the present generation, which embraces only his advent of suffering. But (27-30) that advent, when it did come, would be as sudden as the flood, and as the doom of Sodom. The disciples thus are now taught the difference between the internal and the external coming and kingdom. The former is now; the latter in a coming generation.

Verse 25. But first must he suffer many things] As the cup of the iniquity of this people shall not be full till they have finally rejected and crucified the Lord of life and glory, so this desolation cannot take place till after my death.

Verses 22-25. The days will come, when ye shall desire to see one of the days of the Son of man — One day of mercy, or one day wherein you might converse with me, as you do now. Having spoken to the Pharisees, he now addressed his disciples, and in the hearing of the Pharisees prophesied concerning the destruction of the Jewish state, whose constitution, both religious and civil, was the chief obstacle to the erection of his kingdom; for the attachment which the Jews had to their constitution was the spring of all their opposition to Christianity, and of their cruelty to its abetters. A prediction of this nature, delivered as the continuation of his answer to the Pharisees, who desired to know when Messiah’s kingdom should come, plainly signified, that it would first become conspicuous in the destruction of the Jewish commonwealth. But because love and compassion were eminent parts of our Lord’s character, he spake of that dreadful catastrophe in such a manner as might be most profitable to his hearers. He told them, first of all, that they and the whole nation should be in the greatest distress before the destruction of their constitution, and the full establishment of Messiah’s kingdom; and that they should passionately wish for Messiah’s personal presence to comfort them under their afflictions, but should not be favoured with it. Next he cautioned them against the deceivers which, in that time of universal distress, would arise, pretending to be the Messiah, and promising to deliver the people from the powers which oppressed them. He told them, that these deceivers would lurk a while in private, till, by the diligence of their emissaries spreading abroad their fame, and exhorting the people to go out to them, they had gathered a force sufficient to support them. They shall say to you, See here, or see there; go not after them — Do not go forth to them, nor follow them, for by this mark you shall know them to be deceivers. For as the lightning, &c., shall the Son of man be in his day — So manifest, so swift, so wide, so irresistible, so awful in its consequences shall his coming be. He shall come, indeed, but in a manner very different from that in which the generality of this people expect him, even to execute a sudden and unavoidable destruction upon his enemies, and establish his religion and government in a great part of the world. See notes on Matthew 24:23-

27. But first he must suffer many things — See on Matthew 16:21; Mark 8:31; 9:31; 10:33.

25. Of this generation—To this generation belong not his second advent, but his internal kingdom; his sufferings, and his death. How absurd and contradictory to a whole mass of texts, the idea that our Lord, or his disciples, taught that his second coming was in their generation.

V. 26. The days of the Son of man-Those which immediately follow that which is eminently styled his day. Matthew 24:37.

Verse 26. As it was in the days of Noe] See Clarke on “Matthew 24:38”.

Verses 26-30. As it was in the days of Noe, &c. — In the next place, he foretold the stupidity of the generation he should come to destroy, comparing it to that of the old world, about the time of the flood; who, being wholly unaffected with the admonitions which Noah gave them, while building the ark, and with the threatenings which he then denounced, went on as usual, following their ordinary occupations, and pursuing their pleasures, both lawful and unlawful, in great security. The consequence of which was, that, ere they were aware, the flood came and destroyed them all. See on Matthew 24:37, 39. Likewise, as it was in the days of Lot — The Jewish people shall be sunk in carnal security at the coming of the Son of man to execute judgment upon them, as the Sodomites were, when they were unexpectedly destroyed by fire and brimstone from heaven.

Verses 26 and 27 are nearly identical with Matthew 24:37-39.

26. The days of the Son of man—The days preceding his second advent; just as the days of Noah were the days preceding the flood.

Verse 27. They did eat, they drank, &c.] They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God.

Verses 26-30. As it was in the days of Noe, &c. — In the next place, he foretold the stupidity of the generation he should come to destroy, comparing it to that of the old world, about the time of the flood; who, being wholly unaffected with the admonitions which Noah gave them, while building the ark, and with the threatenings which he then denounced, went on as usual, following their ordinary occupations, and pursuing their pleasures, both lawful and unlawful, in great security. The consequence of which was, that, ere they were aware, the flood came and destroyed them all. See on Matthew 24:37, 39. Likewise, as it was in the days of Lot — The Jewish people shall be sunk in carnal security at the coming of the Son of man to execute judgment upon them, as the Sodomites were, when they were unexpectedly destroyed by fire and brimstone from heaven.

22-37. The discourse to his disciples, which follows, is evidently added by Luke rather from analogy in the subject than from sameness of time. As Jesus had described to the Pharisees his present and internal kingdom, so now he describes to his disciples his coming and eternal kingdom. It is difficult to say whether or not this entire passage unto his disciples is a fragmentary sketch by a fourth hand in distinction to the three given in Matthew, Mark, and Luke, of the discourse on Mount Olivet, or whether it be a separate discourse. Our own view (the reason for which will appear as we progress) is, that 22-30 is complete in itself; is upon one subject; and was addressed to his disciples subsequently to, and in reference to, his words above to the Pharisees. The passage 31-37 is obviously a part of the discourse on Olivet, as will appear in our notes upon it. We divide, therefore, the whole passage to the disciples into these two parts. The external kingdom (at the advent) explained to the disciples, 22-30. As Jesus had to the Pharisees checked all their Lo, heres and Lo, theres by referring the kingdom to the inner man, the disciples seem on a late occasion to have questioned him whether there was no external kingdom and coming.

Jesus replies, (22-25,) that after his departure their intense desire for his presence may dispose them to believe in a Jesus disclosing himself on earth; but his final coming will be lightning-like from heaven; but not in the present generation, which embraces only his advent of suffering. But (27-30) that advent, when it did come, would be as sudden as the flood, and as the doom of Sodom. The disciples thus are now taught the difference between the internal and the external coming and kingdom. The former is now; the latter in a coming generation.

Verses 26-30. As it was in the days of Noe, &c. — In the next place, he foretold the stupidity of the generation he should come to destroy, comparing it to that of the old world, about the time of the flood; who, being wholly unaffected with the admonitions which Noah gave them, while building the ark, and with the threatenings which he then denounced, went on as usual, following their ordinary occupations, and pursuing their pleasures, both lawful and unlawful, in great security. The consequence of which was, that, ere they were aware, the flood came and destroyed them all. See on Matthew 24:37, 39. Likewise, as it was in the days of Lot — The Jewish people shall be sunk in carnal security at the coming of the Son of man to execute judgment upon them, as the Sodomites were, when they were unexpectedly destroyed by fire and brimstone from heaven.

28. Days of Lot—Were this entire part 26-37 a fragmentary report by a fourth hand of some passage in the great discourse on Olivet, this passage would be additional to what has been furnished by any other hand. Eat… drank… bought… sold… planted… builded—All these describe not any special course of sinfulness, but a regular train of careless daily life, expecting no sudden advent of destruction.

Verse 29. It rained fire and brimstone] Instead of it rained, Genesis 19:24 justifies the insertion of the pronoun he, as implied in the verb ebrexe; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven.

Verses 26-30. As it was in the days of Noe, &c. — In the next place, he foretold the stupidity of the generation he should come to destroy, comparing it to that of the old world, about the time of the flood; who, being wholly unaffected with the admonitions which Noah gave them, while building the ark, and with the threatenings which he then denounced, went on as usual, following their ordinary occupations, and pursuing their pleasures, both lawful and unlawful, in great security. The consequence of which was, that, ere they were aware, the flood came and destroyed them all. See on Matthew 24:37, 39. Likewise, as it was in the days of Lot — The Jewish people shall be sunk in carnal security at the coming of the Son of man to execute judgment upon them, as the Sodomites were, when they were unexpectedly destroyed by fire and brimstone from heaven.

29. Rained fire and brimstone—A terrible likeness of a flaming fire, described, in 2 Thessalonians 1:8, as attending the Second Coming of the Son of man.

Passages belonging to the Olivet discourse, (Matthew 24, 25,) furnished by a fourth reporter, 31-37.

Verses 26-30. As it was in the days of Noe, &c. — In the next place, he foretold the stupidity of the generation he should come to destroy, comparing it to that of the old world, about the time of the flood; who, being wholly unaffected with the admonitions which Noah gave them, while building the ark, and with the threatenings which he then denounced, went on as usual, following their ordinary occupations, and pursuing their pleasures, both lawful and unlawful, in great security. The consequence of which was, that, ere they were aware, the flood came and destroyed them all. See on Matthew 24:37, 39. Likewise, as it was in the days of Lot — The Jewish people shall be sunk in carnal security at the coming of the Son of man to execute judgment upon them, as the Sodomites were, when they were unexpectedly destroyed by fire and brimstone from heaven.

22-37. The discourse to his disciples, which follows, is evidently added by Luke rather from analogy in the subject than from sameness of time. As Jesus had described to the Pharisees his present and internal kingdom, so now he describes to his disciples his coming and eternal kingdom. It is difficult to say whether or not this entire passage unto his disciples is a fragmentary sketch by a fourth hand in distinction to the three given in Matthew, Mark, and Luke, of the discourse on Mount Olivet, or whether it be a separate discourse. Our own view (the reason for which will appear as we progress) is, that 22-30 is complete in itself; is upon one subject; and was addressed to his disciples subsequently to, and in reference to, his words above to the Pharisees. The passage 31-37 is obviously a part of the discourse on Olivet, as will appear in our notes upon it. We divide, therefore, the whole passage to the disciples into these two parts. The external kingdom (at the advent) explained to the disciples, 22-30. As Jesus had to the Pharisees checked all their Lo, heres and Lo, theres by referring the kingdom to the inner man, the disciples seem on a late occasion to have questioned him whether there was no external kingdom and coming.

Jesus replies, (22-25,) that after his departure their intense desire for his presence may dispose them to believe in a Jesus disclosing himself on earth; but his final coming will be lightning-like from heaven; but not in the present generation, which embraces only his advent of suffering. But (27-30) that advent, when it did come, would be as sudden as the flood, and as the doom of Sodom. The disciples thus are now taught the difference between the internal and the external coming and kingdom. The former is now; the latter in a coming generation.

V. 31. In that day-(Which will be the grand type of the last day) when ye shall see Jerusalem encompassed with armies.

Verse 31. He which shall be upon the housetop] See this explained on Matthew 24:17.

Verses 31, 32. In that day — (Which will be the grand type of the last day,) when ye shall see Jerusalem encompassed with armies; he which shall be upon the house-top, let him not come down — See on Matthew 24:17, 18; Mark 13:15. Remember Lot’s wife — And escape with all speed, without ever looking behind you. See note on Genesis 19:26.

Verses 31-33 belong after Matthew 24:16, and apply to Jerusalem’s destruction. Verses 34-36 are to be identified with Matthew 24:40, 41, and apply to the Second Advent. See our notes on the passages in Matthew.

31. Upon the housetop—Of course this can be no description of any incident at the coming of Christ to judge the world. For from what is this owner of the stuff in the house supposed to flee? Certainly not from the judgment throne of Christ! It can, therefore, be no continuance of the same topic with that in verses 26-30. And therefore, again, it must be referred to its proper place in the great discourse of which it seems to be a fugitive fragment.

V. 32. Remember Lot's wife-And escape with all speed, without ever looking behind you. Luke 9:24; John 12:25.

Verse 32. Remember Lot’s wife.] Relinquish every thing, rather than lose your souls. She looked back, Genesis 19:26; probably she turned back also to carry some of her goods away-for so much the preceding verse seems to intimate, and became a monument of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it.

Verses 31, 32. In that day — (Which will be the grand type of the last day,) when ye shall see Jerusalem encompassed with armies; he which shall be upon the house-top, let him not come down — See on Matthew 24:17, 18; Mark 13:15. Remember Lot’s wife — And escape with all speed, without ever looking behind you. See note on Genesis 19:26.

32. Remember Lot’s wife—The Christians escaping from the destruction of Jerusalem to Pella (see note on Matthew 24:16) are very strikingly parallelled by Lot’s wife fleeing from Sodom. Let them beware how they look back to Judaism. The example of Lot’s wife could be no lesson for fleeing from the judgment throne; so that it has no reference to the second coming.

V. 33. The sense of this and the following verses is, Yet as great as the danger will be, do not seek to save your life by violating your conscience: if you do, you will surely lose it: whereas if you should lose it for my sake, you shall be paid with life everlasting. But the most probable way of preserving it now, is to be always ready to give it up: a peculiar Providence shall then watch over you, and put a difference between you and other men.

Verse 33. Whosoever shall seek to save his life] These or similar words were spoken on another occasion. See on Matthew 10:39; 16:25, 26.

Verses 33-37. Whosoever shall seek to save his life, shall lose it — The sense of this and the following verses is, Yet, as great as the danger will be, do not seek to save your lives by violating your consciences; if you do, you will surely lose them; whereas, if you should lose them for my sake, you shall be repaid with life everlasting. But the most probable way of preserving them now is to be always ready to give them up: a peculiar providence shall then watch over you, and put a difference between you and other men. Two men shall be in one bed, &c. — See on Matthew 24:40, 41. The minds of your enemies shall be so overruled by God, that, in cases where two persons are equally in their power, one of them shall be carried off, and the other left to make his escape. And they said, Where, Lord, shall all these things happen? And he said, Wheresoever the body is, thither will the eagles be gathered — As eagles find out, and gather round a carcass, so, wherever wicked men are, the judgments of God will pursue them; and particularly in whatever part of the land any number of the unbelieving Jews are, there will the Romans, the executioners of the divine vengeance upon this nation, be gathered together to destroy them. The expression is proverbial, and will appear to have been beautifully applied, when it is remembered, that the Romans bore in their standards the figure of an eagle; and that a certain kind of eagle, called perknopterwn, [black winged] mentioned by Aristotle, Hist. Ani., 9:32, is found to feed on carcasses. — Macknight.

33. Seek to save his life—By avoiding flight with Christians and taking share with the Jews. Shall lose it—He will perish with the Jews. Lose his life—By committing himself to the safe keeping of Christ alone. Shall preserve it—From the destruction that awaits the Jewish capital.

Verses 34. - 36. On the subject of these verses see Matthew 24:40,

41. The 36th verse {Luke 17:36} is, without doubt, an interpolation; see the margin. It was probably borrowed from Matthew 24:40. The whole verse is wanting in-ABEGHKLQS, more than fifty others, the Coptic, Æthiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse,) or that it was borrowed from Matthew 24:40.

Verses 33-37. Whosoever shall seek to save his life, shall lose it — The sense of this and the following verses is, Yet, as great as the danger will be, do not seek to save your lives by violating your consciences; if you do, you will surely lose them; whereas, if you should lose them for my sake, you shall be repaid with life everlasting. But the most probable way of preserving them now is to be always ready to give them up: a peculiar providence shall then watch over you, and put a difference between you and other men. Two men shall be in one bed, &c. — See on Matthew 24:40, 41. The minds of your enemies shall be so overruled by God, that, in cases where two persons are equally in their power, one of them shall be carried off, and the other left to make his escape. And they said, Where, Lord, shall all these things happen? And he said, Wheresoever the body is, thither will the eagles be gathered — As eagles find out, and gather round a carcass, so, wherever wicked men are, the judgments of God will pursue them; and particularly in whatever part of the land any number of the unbelieving Jews are, there will the Romans, the executioners of the divine vengeance upon this nation, be gathered together to destroy them. The expression is proverbial, and will appear to have been beautifully applied, when it is remembered, that the Romans bore in their standards the figure of an eagle; and that a certain kind of eagle, called perknopterwn, [black winged] mentioned by Aristotle, Hist. Ani., 9:32, is found to feed on carcasses. — Macknight.

Ver. 34. There shall be two in one bed. See the note on Matthew 24:40.

22-37. The discourse to his disciples, which follows, is evidently added by Luke rather from analogy in the subject than from sameness of time. As Jesus had described to the Pharisees his present and internal kingdom, so now he describes to his disciples his coming and eternal kingdom. It is difficult to say whether or not this entire passage unto his disciples is a fragmentary sketch by a fourth hand in distinction to the three given in Matthew, Mark, and Luke, of the discourse on Mount Olivet, or whether it be a separate discourse. Our own view (the reason for which will appear as we progress) is, that 22-30 is complete in itself; is upon one subject; and was addressed to his disciples subsequently to, and in reference to, his words above to the Pharisees. The passage 31-37 is obviously a part of the discourse on Olivet, as will appear in our notes upon it. We divide, therefore, the whole passage to the disciples into these two parts. The external kingdom (at the advent) explained to the disciples, 22-30. As Jesus had to the Pharisees checked all their Lo, heres and Lo, theres by referring the kingdom to the inner man, the disciples seem on a late occasion to have questioned him whether there was no external kingdom and coming.

Jesus replies, (22-25,) that after his departure their intense desire for his presence may dispose them to believe in a Jesus disclosing himself on earth; but his final coming will be lightning-like from heaven; but not in the present generation, which embraces only his advent of suffering. But (27-30) that advent, when it did come, would be as sudden as the flood, and as the doom of Sodom. The disciples thus are now taught the difference between the internal and the external coming and kingdom. The former is now; the latter in a coming generation.

Verses 34. - 36. On the subject of these verses see Matthew 24:40,

41. The 36th verse {Luke 17:36} is, without doubt, an interpolation; see the margin. It was probably borrowed from Matthew 24:40. The whole verse is wanting in-ABEGHKLQS, more than fifty others, the Coptic, Æthiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse,) or that it was borrowed from Matthew 24:40.

Verses 33-37. Whosoever shall seek to save his life, shall lose it — The sense of this and the following verses is, Yet, as great as the danger will be, do not seek to save your lives by violating your consciences; if you do, you will surely lose them; whereas, if you should lose them for my sake, you shall be repaid with life everlasting. But the most probable way of preserving them now is to be always ready to give them up: a peculiar providence shall then watch over you, and put a difference between you and other men. Two men shall be in one bed, &c. — See on Matthew 24:40, 41. The minds of your enemies shall be so overruled by God, that, in cases where two persons are equally in their power, one of them shall be carried off, and the other left to make his escape. And they said, Where, Lord, shall all these things happen? And he said, Wheresoever the body is, thither will the eagles be gathered — As eagles find out, and gather round a carcass, so, wherever wicked men are, the judgments of God will pursue them; and particularly in whatever part of the land any number of the unbelieving Jews are, there will the Romans, the executioners of the divine vengeance upon this nation, be gathered together to destroy them. The expression is proverbial, and will appear to have been beautifully applied, when it is remembered, that the Romans bore in their standards the figure of an eagle; and that a certain kind of eagle, called perknopterwn, [black winged] mentioned by Aristotle, Hist. Ani., 9:32, is found to feed on carcasses. — Macknight.

35, 36. See notes on Matthew 24:40, 41.

Verses 34. - 36. On the subject of these verses see Matthew 24:40,

41. The 36th verse {Luke 17:36} is, without doubt, an interpolation; see the margin. It was probably borrowed from Matthew 24:40. The whole verse is wanting in-ABEGHKLQS, more than fifty others, the Coptic, Æthiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse,) or that it was borrowed from Matthew 24:40.

Verses 33-37. Whosoever shall seek to save his life, shall lose it — The sense of this and the following verses is, Yet, as great as the danger will be, do not seek to save your lives by violating your consciences; if you do, you will surely lose them; whereas, if you should lose them for my sake, you shall be repaid with life everlasting. But the most probable way of preserving them now is to be always ready to give them up: a peculiar providence shall then watch over you, and put a difference between you and other men. Two men shall be in one bed, &c. — See on Matthew 24:40, 41. The minds of your enemies shall be so overruled by God, that, in cases where two persons are equally in their power, one of them shall be carried off, and the other left to make his escape. And they said, Where, Lord, shall all these things happen? And he said, Wheresoever the body is, thither will the eagles be gathered — As eagles find out, and gather round a carcass, so, wherever wicked men are, the judgments of God will pursue them; and particularly in whatever part of the land any number of the unbelieving Jews are, there will the Romans, the executioners of the divine vengeance upon this nation, be gathered together to destroy them. The expression is proverbial, and will appear to have been beautifully applied, when it is remembered, that the Romans bore in their standards the figure of an eagle; and that a certain kind of eagle, called perknopterwn, [black winged] mentioned by Aristotle, Hist. Ani., 9:32, is found to feed on carcasses. — Macknight.

35, 36. See notes on Matthew 24:40, 41.

V. 37. Matthew 24:28.

Verse 37. Where, Lord?] In what place shall all these dreadful evils fall? The answer our Lord gives in a figure, the application of which they are to make themselves. Where the dead carcass is, there will be the birds of prey-where the sin is, there will the punishment be. See Clarke on “Matthew 24:28”.

Thither will the eagles (or vultures) be gathered together. The jackal or chakal is a devourer of dead bodies; and the vulture is not less so: it is very remarkable how suddenly these birds appear after the death of an animal in the open field, though a single one may not have been seen on the spot for a long period before. The following chapter seems to be a continuation of this discourse: at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith, that he may not come into the same condemnation into which these have fallen.

ST. LUKE

Verses 33-37. Whosoever shall seek to save his life, shall lose it — The sense of this and the following verses is, Yet, as great as the danger will be, do not seek to save your lives by violating your consciences; if you do, you will surely lose them; whereas, if you should lose them for my sake, you shall be repaid with life everlasting. But the most probable way of preserving them now is to be always ready to give them up: a peculiar providence shall then watch over you, and put a difference between you and other men. Two men shall be in one bed, &c. — See on Matthew 24:40, 41. The minds of your enemies shall be so overruled by God, that, in cases where two persons are equally in their power, one of them shall be carried off, and the other left to make his escape. And they said, Where, Lord, shall all these things happen? And he said, Wheresoever the body is, thither will the eagles be gathered — As eagles find out, and gather round a carcass, so, wherever wicked men are, the judgments of God will pursue them; and particularly in whatever part of the land any number of the unbelieving Jews are, there will the Romans, the executioners of the divine vengeance upon this nation, be gathered together to destroy them. The expression is proverbial, and will appear to have been beautifully applied, when it is remembered, that the Romans bore in their standards the figure of an eagle; and that a certain kind of eagle, called perknopterwn, [black winged] mentioned by Aristotle, Hist. Ani., 9:32, is found to feed on carcasses. — Macknight.

37. Where, Lord—See notes on Matthew 24:28. It is plain that the words Where, Lord, etc., are a fragment detached from some connected discourse. From what discourse? To no other place in the world can it be referred but to Matthew 24:28. In our note on that verse, (vol. i, p. 283,) we have so “incorporated Matthew and Luke together” in a little Harmony, as to present, probably, our Lord’s real words. Let us add this present fragment to that little Harmony, and suppose the disciples to ask, Where, Lord, shall the battlefields of that great slaughter be? Our Lord would reiterate his reply, Where the carcase, there the eagles. Wherever a company of Jews makes a stand, a cohort of Romans shall be upon them.