A diseased woman healed. ST. LUKE. 43¶ And a woman, having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44 Came behind him, and touched the border of his garment: and immediately her issue of blood staunched. 45 And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thon, Who touched me? 46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people, for what cause she had touched him, and how she was healed immediately. 48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. 49 v While he yet spake, there coineth one from the ruler of Matt. 9. 22.-u Mark 5.30. Ch. 6. 19.- Mark 5.36.-w John 11. 11, 13. 41. A man named Jairus] See these two miracles-the raising of Jairus's daughter, and the cure of the afflicted wo man-considered and explained at large, on Mat. ix. 18-26. and Mark v. 22-43. 42. The people thronged him.] Συνεπνίγον αυτον-almost suffocated him-so great was the throng about him. 43. Spent all her living upon physicians] See on Mark v. 26. 46. I perceive that virtue] Avvauty, divine or miraculous power. This divine emanation did not proceed always from Christ, as necessarily as odours do from plants, for then all who touched him must have been equally partakers of it. Of the many that touched him, this woman, and none else, received this divine virtue; and why? Because she came in faith. Faith alone, attracts and receives the energetic influence of God at all times. There would be more miracles at least of spiritual healing, were there more faith among those who are called believers. 54. He put them all out] That is, the pipers, and those who Jairus's daughter raised from the dead. the synagogue's house, saying to him, Thy daughter is dead, trouble not the Master. 60 But when Jesus heard it, he answered him, saying, Fear not believe only, and she shall be made whole. 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. 52 And all wept, and bewailed her but he said, Weep not; she is not dead, but sleepeth. 53 And they laughed hiin to scorn, knowing that she was dead. 54 And he put them all out, and took her by the hand, and called, saying, Maid, arise. 55 And her spirit came again, and she arose straightway and he commanded to give her meat. 56 And her parents were astonished; but he charged them that they should tell no man what was done. x Chap. 7. 14. John 11. 43-y Matt 8 4. & 9. 30. Mark 5. 43. made a noise, weeping and lamenting. See Matt. ix. 23. Mark v 38. Pompons funeral ceremonies are ridiculous in themselves and entirely opposed to the spirit and simplicity of the religion of Christ. Every where they meet with his disapprobation. 55. And he commanded to give her meat.] Though she was raised to life by a miracle, she was not to be preserved by a miracle. Nature is God's great instrument, and he delights to work by it: nor will he do any thing by his sovereign power in the way of miracle, that can be effected by his ordinary providence. Again, God will have us be workers together with him. He provides food for us, but he does not eat for us : we eat for ourselves, and are thus nourished on the bounty that God has provided. Without the food, man cannot be nourished; and unless he eat the food it can be of no use to him. So, God provides salvation for a lost world, and bestows it on every penitent believing soul; but he neither repents nor believes for any man. A man repents and believes for himself, under the succours of God's grace. CHAPTER IX. The Christ sends his apostles to preach and work miracles, 1-6. Herod hearing of the fame of Jesus, is perplexed; some sup pose that John Baptist is risen from the dead; others, that Elijah or one of the old prophets was come to life, 7-9. apostles return and relate the success of their mission. He goes to a retired place, and the people follow him, 10, 11. He feeds five thousand men with five loaves and two fishes, 12-17. He asks his disciples what the public think of him, 1821. Foretells his passion, 22. Shows the necessity of self-denial, and the importance of salvation, 23-25. Threatens those who deny him before men, 26. The transfiguration, 27-36. Cures a demoniac, 37-43. Again foretells his pas sion, 44, 45. The disciples contend who shall be greatest, 46-48. Of the person who cast out devils in Christ's name, but did not associate with the disciples, 49, 50. Of the Samaritans who would not receive him, 51-56. Of the man who wished to follow Jesus, 57, 58. He calls another disciple, who asks permission first to bury his father, 59. Our Lord's answer, 60-62. [A. M. 4031. A. D. 27. An. Olymp. CCI. 3.] one of the old prophets was risen ngain. 8 And of some, that Elias had appeared; and of others, that 9 And Herod said, John have I beheaded: but who is this, of whom I hear such things? And he desired to see him. 10 And the apostles, when they were returned, told him all that they had done. And he took them, and went aside pri 3 And he said unto them, Take nothing for your journey, neither staves, nor scrip, neither bread, neither money; nei-vately into a desert place belonging to the city called Bethsaida: ther have two coats apiece. 44 And whatsoever house ye enter into, there abide, and thence depart. 5 And whosoever will not receive you, when ye go out of that city, shake off the very dust from your feet for a testimony against them. 6 And they departed, and went through the towns, preach ing the Gospel, and healing every where. 7hNow Herod the tetrarch heard of all that was done by him and he was perplexed, because that it was said of some, that John was risen from the dead; a Matt. 101. Mk 3 13. & 6. 7.-b Matt 10.7,8. Mk.6 12. Ch.10. 1, 9-e Matt 10.9. Mk.6 8.Ch. 10.4.&22.35-4 Mat. 10.11. Mk.6 10e Mat. 10 14-fActs13.51-g Mk. NOTES.-Verse 1. Power and authority] Avvaptv xut Courtav. The words properly mean here, the power to work miracles; and that authority by which the whole demoniac system was to be subjected to them. The reader will please to observe, 1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same. 2. The treatment of these two was not the same-the demons were to be cast out, the diseases to be healed. See Matt. x. 1. 2. To preach the kingdom of God] For an explication of this phrase, see on Matt. iii. 1. 3. Take nothing] See on Mark vii. 7, 8. Neither money] See on Matt. x. 9. Neither have two coats] Show that in all things ye are ampassadors for God, and go on his charges. 4. There abide and thence depart.] That is, remain in that lodging till ye depart from that city. Some MSS. and Versions add un, which makes the following sense: There remain, and depart NOT thence. See the note on Matt. x. 11. 7. Herod the tetrarch] See on Matt. ii. 1. xiv. 1. By him] This is omitted by BCDL. two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, &c. but Matthew says particularly, that it was the fame of Jesus of which he heard. chap. xiv. 1. He was perplexed] He was greatly verplexed-dinroper 11 And the people, when they knew it, followed him: and he received them, and spake unto them of the kingdom of God, and healed them that had need of healing. 12 And when the day began to wear away, then came the twelve, and said unto him, Send the multitude away, that they may go into the towns and country round about, and lodge, and get victuals: for we are here in a desert place. 13 But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. 14 For they were about five thousand men. And he said to 6 12-n Mart 14. 1. M 6.11. • AM 4032 AD 2 An Clymp C14—3 Ch 23 8k Mark 6 0-1 Mart. 14 13- Mait, 14 15. Mark 6. 3. John 6 1.5 from dia, emphat and arapers, I am in perplexity. It is a metaphor taken from a traveller, who, in his journey, meets with several paths, one only of which leads to the place whi ther he would go; and not knowing which to take, he is dis tressed with perplexity and doubt. The verb comes from a, negative, and ripos, a way or passage, A guilty conscience is a continual pest :--Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See Mark vi. 16. 10. Told them all] Related distinctly-diny neavro, from dia, through, and nyenμat, I declare: hence the whole of this gos pel, because of its relating every thing so particularly, is termed dinynais, chap. i. 1. a particular and circumstan tially detailed narration. See on Mark vi. 30. 11. The people—followed_him] Observe here fire grand effects of Divine grace. 1. The people are drawn to follow him. 2. He kindly receives them. 3. He instructs them in the things of God. 4. He heals all their diseases. 5. He feeds their bodies and their souls. See Quesnel. Render! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and sare thy soul unto eternal life. 12. Send the multitude away) See this miracle explained at large, on the parallel places, Matt. xiv. 15--21. Mark vi 36-44 16. Then he took the fire loures] A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ his disciples, Make them sit down by fifties in a company. | .5 And they did so, and made them all sit down. 16 Then he took the five loaves and the two fishes, and looktag up to heaven, he blessed them, and brake, and gave to the disciples to set before the multitude. The transfiguration. sleep: and when they were awake, they saw his glory, and the two men that stood with him. 33 And it came to pass, as they departed from him, Peter said unto Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias: not knowing what he said. 34 While he thus spake, there came a cloud, and overshadow 17 And they did eat, and were all filled: and there was taken up of fragments that remained to them, twelve baskets. 131 And it came to pass, as he was alone praying, his disci-ed them: and they feared as they entered into the cloud: ples were with him: and he asked thein, saying, Whoni say the people that I am? 19 They answering said, John the Baptist; but some say, Elias; and others say, that one of the old prophets is risen again. 20 He said unto them, But whom say ye that I am? P Peter answering said, The Christ of God. 21 And he straitly charged them, and commanded them to tell no man that thing; 22 Saying, the Son of man must suffer many things, and be 23 And he said to them all, If any man will come after me, 26 For whosoever shall be ashamed of me, and of my words, 29 And as he prayed, the fashion of his countenance was altered, and his raiment was white and glistering. 30 And, behold, there talked with him two men, which were Moses and Elias: 31 Who appeared in glory, and spake of his decease which he should accomplish at Jerusalem. 32 But Peter and they that were with him were heavy with Mt. 16. 13. Mark £7,- Matt. 14. 2. Verse 7, 8-p Mart. 16. 16. John 6.09Mart. 16 - Matt. 16 2) & 17, 22- Matt 19, 38 & 16, 24 Mark 8 34. Ch. 427-4 Mact. 16. 26. Mark S. 36,-u Matt. 10. 33. Mark 8. 38. 2 Tim. 2. 12. 1. He ought to exhort the people to hear with sedate and humble reverence. 2. He should first take the bread of life himself, that he may be strengthened to feed others. 3. He ought frequently to lift his soul to God, in order to draw down the divine blessing on himself and his hearers. 4 He should break the loares-divide rightly the word of truth, and give to all such portions as are suited to their capacities and states. 5. What he cannot perform himself, he should endeavour to effect by the ministry of others; employing every promising talent for the edification of the whole, which he finds unong the members of the church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel. 18. Whom say the people] Oi oxλn, the common people, i. e. the mass of the people. See this question considered on Matt. xvi. 13, &c. 20. But whem say ye that I am?] Whom do ye tell the people that I am? What do ye preach concerning me? See also on Matt. xvi. 14. and see the observations at the end of this chapter. The Christ of God.] The Coptic and latter Persic read, Thou art Christ Ged. After this comes in Peter's confes. sion of our Lord, as related Matt, xvi. 16, &c. where see the notes: and see also the observations of Granville Sharp, Es at the end of that chapter. If any man will come after me] See on Matt. xvi. 24. and on Mark vii. 34. where the nature of proselytism among the Jews is explained. Darly] Kuuɛpay is omitted by many reputable MSS., Versions and Fathers. It is not found in the parallel places, Matt. Xri. 24. Mark viii. 34. A. Will save his life] See on Matt. xvi. 24, &c. 25. Lose himself] That is, his life or soul. See the paral. fel places. Matt xvi. 25. Mark viii. 35. and especially the note on the former. Or he cast away 1] Or receive spiritual damage—n nuwees. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only tempo rol dainage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage-hurt to his soul in the smallest de gree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on Matt. xvi. 26. 26. Ashamed of me.] See on Mark viii. 38. 28 About an eight days after] See the whole of this important transaction explained at large on Matt. xvii. 1-13. 31. His decease] Tn rodov avrov, that going out (or death) of his. That peculiar kind of death--its nature, circum stances, and necessity being considered. Instead of codor, thirteen MSS. have dotav, glory. They spoke of that glory of his, which he was about to fill up, (Anpovy) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was 35 And there caine a voice out of the cloud, saying, * This is my beloved Son: a hear him. 36 And when the voice was past, Jesus was found alone. b And they kept it close, and told no man in those days any of those things which they had seen. 37 And it came to pass, that on the next day, when they 40 And I besought thy disciples to cast him out: and they 41 And Jesus answering said, O faithless and perverse gene. 42 And as he was yet a coming, the devil threw him down, 44 Let these sayings sink down into your ears: for the Son 45 But they understood not this saying, and it was hid fromn them, that they perceived it not: and they feared to ask him of that saying. 46 Then there arose a reasoning among them, which of them should be greatest. 47 And Jesus, perceiving the thought of their heart, took a child, and set him by him, Matt. 16. 28. Mark 9.1.-w Matt. 17.1. Mark 9.2.x Or, things.--y Dan 8. 18. & 10 9-z Matt. 3. 17.-a Acta 3.22-b Matt 17.9-e Matt. 17.14. Mark 9. 14,17.d Matt. 17. 22-e Mark 9.32 Ch.2.50.& 18.34.- Matt. 18. 1. Mark 9.34. his glory, because by it, he gained the victory over sin,death, and hell, and purchased salvation and eternal glory for a lost world. 33. It is good for us to be here] Some MSS. add wavrore, It is good for us to be ALWAYS here 35. This is my beloved Son] Instead of o ayarnros, the beloved one, some MSS. and Versions have ɛKλEKTOS, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both. In whom I am well pleased, or have delighted-is added by son.e very ancient MSS. Perhaps this addition is taken from Matt. xvii. 5. 37. Much people] See on Matt. xvii. 14. 39. A spirit taketh him, and he suddenly crieth out] Пvevpa Aaußaret avrov. This very phrase is used by heathen writers, when they speak of supernatural influence. The following from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs, than those of his countrymen: and who desired to be privately initiated into the Bacchic mysteries, he adds, "Now because the Scythians reproach the Greeks with these Bacchanals, and say, that to imagine a god driving men into paroxysms of madness, is not agreeable to sound reason; a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians, ridicule us because we celebrate the Bacchanals, kai nuɛas o Seos AAMBANEL, and the GOD POSSESSES US: but now the same demon, ovros o dawy, has TAKEN POSSESSION, AEAABHKE, of your king, for he celebrates the Bacchanals, and vão Tov Seov patvera, is filled with fury by this god.'" Herodotus, 1. iv. p. 250. edit. Gale. This passage is exceedingly remarkable. The very expres-sions which Luke uses here, are made use of by Herodotus. A demon, dayov, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, ver. 42. In both cases it is said the demon possesses the persons, and the very same word, außave, is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (kp αčε1,) is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons. 42. The devil threw him down, and tare him.] See: this case considered at large, on Matt. xvii. 15-18, and Mark ix. 14-27. 43. The mighty power] This majesty of God, e padecerni Tov Ocy. They plainly saw that it was a case, in which any pover inferior to that of God could be of no avail: and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus. 44. Let these sayings sink down into your ear s Or, put these words into your ears. To other words you nay lend occasional attention--but to what concerns my sufferings and Who is fit to be ST. LUKE. 48 And said unto them, Whosoever shall receive this child in my name receiveth me: and whosoever shall receive me receiveth him that sent me: for he that is least among you all, the same shall be great. 49 i And John answered and said, Master, we saw one cast. ing out devils in thy name; and we forbad him, because he followeth not with us. 50 And Jesus said unto him, Forbid him not: for he that is not against us is for us. 511 And it came to pass, when the time was come that he should be received up, he steadfastly set his face to go to Jerusalem, 52 And sent messengers before his face; and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as " Elias did? K Matt 10. 40. & 19. 5. Mark 9 37. John 12. 44. & 13.20.-h Matt. . 11, 12.i Mark 9. 35. See Num. 11. 28-k See Matt. 120. Chap. 11. 23. death, you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections. 45. But they understood not] See the note on Mark ix. 32. 46. There arose a reasoning] Etone de diaλoziopos, a dialogue took place-one inquired, and another answered, and so on. See this subject explained on Matt. xviii. I, &c. 49. We forbad him] See this subject considered on Mark ix. 38, &c. a disciple of Christ 55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, 58 And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the son of man hath not where to lay his head. 599 And he said unto another, Follow me. But he said, Lord, suffer me first to go and bury my father. 60 Jesus said unto him, Let the dead bury their dead: but 61 And another also said, Lord, I will follow thee; but let I Mark 16, 19. Acts 1.2m John 4. 4, 2-n 2 Kings 1.10, 12-0 John 3, 17. & 12 47 -p Matt, 8. 19. Mart. 8. 21.-r See 1 Ks 1920, 21.- Ge. 19.17,21. 2 Pet 22. are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable, that the most ancient MSS, read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in GRIESBACH. 57. A certain man] He was a scribe. See on Matt. viii. 19-22. It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria. 61. Another also said] This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, ver. 57, 58. 51. That he should be received up] Bishop PEARCE says, "I think the word avaλnews must signify, of Jesus's retiring or withdrawing himself, and not of his being received up; because the word ovμrinpovodat here used before it, denotes a time completed, which that of his ascension was not then. Let me first go bid them farewell which are at home] E The sense is, that the time was come, when Jesus was no lon- pov por añoτakaobai Tois Els Toy Oikov pov-Permit me to ger to retire from Judea and the parts about Jerusalem as he set in order my affairs at home. Those who understand the had hitherto done; for he had lived altogether in Galilee, lest Greek text, will see at once that it will bear this translation the Jews should have laid hold on him, before the work of his well; and that this is the most natural. This person seems ministry was ended, and full proofs of his divine mission to have had in view the case of Elisha, who made a similar given, and some of the prophecies concerning him accom-request to the prophet Elijah, 1 Kings xix. 19, 20. which replished. John says, chap. vii. 1. Jesus walked in Gailee; quest was granted by the prophet; but our Lord, seeing that for he would not walk in Jewry, because the Jews sought to this person had too much attachment to the earth, and that kill him. Let it be observed, that all which follows here in his return to worldly employments, though for a short time, Luke to chap. xix. 45. is represented by him, as done by Jesus was likely to become the means of stifling the good desires in his last journey from Galilee to Jerusalem." which he now felt, refused to grant him that permission. That which we object to the execution of God's designs, is sometimes the very thing from which we should immediately disengage ourselves. He steadfastly set his face] That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and mly determined to accomplish his design. 52. Sent messengers] Ayyɛλovs, angels literally: but this proves that the word angel signifies a messenger of any kind, whether divine or human. The messengers in this case were probably James and John. 62. Fut his hand to the plough) Can any person properly discharge the work of the ministry, who is engaged in secular employments. A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said, "He who thinks it necessary to culti interests of God and his church." Such a person is not fil, Evoεros, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See 1 Kings xix. 19, &c. 53. His face was] They saw he was going up to Jerusalem to keep the feast, (it was the feast of tabernacles, John vii. 2.) and knowing him thereby to be a Jew, they would afford nothing for his entertainment: for, in religious matters, the Sa. maritans and Jews had no dealings, see John iv. 9. The Savate the favour of the world, is not far from betraying the maritans were a kind of mongrel heathens: they feared Jeho vah, and served other gods, 1 Kings xvii. 34. They apostatized from the true religion, and persecuted those who were attach ed to it. See an account of them, Matt. chap. xvi. 1. Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man had once decidedly taken the road to heaven, he can have but little credit any longer in the world, 1 John iii. 1. 54. That we command fire] Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mark iii. 17. 55. Ye know not what manner of spirit ye are of.] Ye do not consider, that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider, that the zeal which you feel, springs from an evil principle, being more concerned for your own honour than for the honour of God. The disciples of that Christ who died for his enemies, should never think of avenging themselves on their persecutors. 56. And they went to another village.] Which probably did entertain them; being, perhaps, without the Samaritan borders. The words, Ye know not of what spirit ye are: for the Son of man is not come to destroy men's lives, but to save them, 1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully. 2. It is natural for man to wish to do the work of God in his own spirit: hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider, that his work can never be done but in his own Spirit. CHAPTER X. Christ appoints seventy disciples to go before him, two by two, to preach, heal, &c. 1-12. Pronounces woes on Chorazin and Capernaum, 13-16. The seventy return, and give account of their mission, 17-20. Christ rejoices that the things which were hidden from the wise and prudent, had been revealed unto babes, and shows the great privileges of the Gospel, 21-24. A lawyer inquires how he shall inherit eternal life, and is answered, 25-29. The story of the good Samaritan, 30-37. The account of Martha and Mary, 38-42. [A. M. 4032. A. D. 28. An. Olymp. CCI. 4.] A FTER these things, the Lord appointed other seventy also, 2 Therefore said he unto them, The harvest truly is great, and sent them two and two before his face, into every but the labourers are few: pray ye therefore the Lord of the eity and place, whither he himself would come. harvest, that he would send forth labourers into his harvest. a Matt. 10.1. Mark 6, 7. b Man. 9. 37, 38. John 4.35-e 2 These 31 NOTES.-Verse 1. The Lord appointed other seventy] Rafore this time, though probably, the word other, has a refether, seventy others, not other seventy, as our translation has rence to the twelve chosen first: he not only chose twelve dis it, which seems to intimate that he had appointed seventy be-ciples to be constantly with him: but he chose seventy others Directions to the disciples CHAPTER X. relative to their conduct. 3 Go your ways: behold, I send you forth as lambs among | seth you, despiseth me; and he that despisth me, despiseth Wolves. him that sent me. 4* Carry neither purse, nor scrip, nor shoes: and í salute no man by the way. 5 And into whatsoever house ye enter, first say, Peace be to this house. 6 And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. 7 And in the same house remain, i eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house. 8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: 9 And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you Bot go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city. 13 P Wo unto thee, Chorazin! wo unto thee, Bethsaida! for If the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, Bitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgraent than for you. 15 And thou, Capernaum, which art exalted to heaven, 'shall be thrust down to hell. 16 He that heareth you, heareth me; and he that despid Matt 15. 16-e Matt 10.9, 10 Mark 6 8. Ch. 9 3-f2 Kings 4.29-g Matt. 10. - Mar 10.11.-41 Cor 10 27-k Matt. 10, 10. 1 Cor. 94, &c. 1 Tim. 5. 19ICA - Mart 3 2. & 4 17. & 10.7. Verse 11-n Mart. 10. 14. Ch.9 5. Acts 13. 51-6-0 Matt 10, 15, Mark 6 11-p Matt 11.21-q Ezek. 3. 6- Matt 11.8•Sien 11. 4. Deu 1. 28. Jes. 14 13 Jer 51.53-See Ezek. 5. 20. & 32 18.— ¤ Mac. 10. 40. Mark 9:37. John 13. 20. to go before him. Our blessed Lord formed every thing in his church on the model of the Jewish church; and why? Because it was the pattern shown by God himself, the divine form which pointed out the heavenly substance, which now began to be established in its place. As he before had chosen twelve apostles in reference to the twelve patriarchs, who were the chiefs of the twelve tribes and the heads of the Jewish church, he now publicly appointed (for so the word aveduft means) serenty others, as Moses did the seventy elders when he associated with himself, to assist him in the government of the people. Exod. xviii. 19. xxiv. 1–9. These Christ sent by two and two; 1. To teach them the necessity of concord among the ministers of righteousness. 2. That in the mouths of two witnesses every thing might be established. And, 3. That they might comfort and support each other in their difficult labour. See on Mark vi. 7. Several MSS, and Versions have seventy-two. Sometimes the Jews chose six out of each tribe; this was the number of the great sanhe. drim. The names of these seventy disciples are found in the margin of some ancient MSS. But this authority is questionable. 2. That he would send forth] Exẞ\n. There seems to be an allusion here to the case of reapers, who, though the harvest was perfectly ripe, yet were in no hurry to cut it down. News of this is brought to the lord of the harvest, the farmer, and he is entreated to exert his authority, and hurry them out; and this he does because the harvest is spoiling, for want of being reaped and gathered in. See the notes on Matt. ix. 37, 39. 3. Lamba among wolres] See on Matt. x. 16. 4. Carry neither purse, nor scrip] See on Matt. x. 9, &c. and Mark vi. 8, &c. Salute no man by the way] According to a canon of the Jews, a man who was about any sacred work, was exempted from all civil obligations for the time; forasmuch as obe dience to God was of infinitely greater consequence than the cultivation of private friendships, or the returning of civil compliments. 5. Peace be to this house] See on Matt. x. 12. 6. The son of peace] In the Jewish style, a man who has any good or bad quality is called the son of it. Thus wise men are called the children of wisdom, Matt. xi. 19. Luke vii. 35. So likewise, what a man is doomed to, he is called the son of, as m Eph. ii. 3. wicked men are styled the children of wrath: Bo Judas is called the son of perdition, John xvii. 12. and a man who deserves to die, is called, 2 Sam. xii. 5. a son of death. Son of peace in the text, not only means a peaceable, quiet man, but one also of good report for his uprightness and benevolence. It would have been a dishonour to this mission, had the missionaries taken up their lodgings with those who had not a good report among then who were without. 7. The labourer is worthy] See on Matt. x. 8, and 12. Go not from house to house] See on Matt. x. 11. 9. The kingdom of God is come nigh unto you.] E' vpas, is just upon you. This was the general text on which they were to preach all their sermons. See it explained, Matt. iii. 2. 11. Even the very dust of your city] See on Matt. x. 14, 15. 13. Wo unto thee, Chorazin!] See on Matt. xi. 21-24. 15. To hell To hades. See this explained, Matt. xi. 23. 16. He that despiseth you, despiseth me] "The holy blessed God said: Honour my statutes, for they are my ambas 17 And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name. 18 And he said unto them, I beheld Satan as lightning fall from heaven. 19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy: and nothing shall by any means hurt you. a 20 Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven. 21b In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. 22 All things are delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him. 23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that inany prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. 25 And, behold, a certain lawyer stood up, and tempted him, saying, h Master, what shall I do to inherit eternal life? 26 He said unto him, What is written in the law? how read. est thou ? 27 And he answering, said, Thou shalt love the Lord thy v 1 Thess. 4.8.-w John 5, 23. —x Vec. 1.-y John 12 31, & 16 11. Rev. 9. 1. & 12 8,92 Mark 16 18. Acts 29. 5- Exod. 32 32. Psa.9.23. Isa. 4 3. Dan. 121. Phil. 4 3. Heb. 12. 2. Rev. 13.8 & 90. 12 & 21. 97 -b Matt 11. -e Matt. 28 18. John 3 25. & 5. 27 & 17.2-d Many ancient copies add these words, And turning to his disciples, he said.-e Joha I. I. & 6. 44, 45.-f Matt. 13. 16.-g 1 Pet. 1.10.h Matt 19.16. & 22. 35-i Deu. 6. 5. sadors: and a man's ambassador is like to himself. If thou honour my precepts, it is the same as if thou didst honour me; and if thou despise them, thou despisest me." R. Tan. cum. "He that murmurs against his teacher, is the same as if he had murinured against the divine Shekinah." Sanhe drim, fol. 110. 17. The seventy returned again with joy] Bishop PEARCE thinks they returned while our Lord was on his slow journey to Jerusalem, and that they had been absent only a few days. 18. I beheld Satan] Or, Satan himself,-rov Earavay, the very Satan, the supreme adversary: falling, as lightning, with the utmost suddenness, as a flash of lightning falls from the clouds, and at the same time, in the most observable inanner. The fall was both very sudden and very apparent. Thus should the fall of the corrupt Jewish state be, and thus was the fall of idolatry in the Gentile world. 19. To tread on serpents, &c.] It is possible that by ser pents and scorpions our Lord means the scribes and Pharisees, whom he calls serpents and a brood of ripers, Matt. xxiii. 33. (see the note there,) because through the subtlety and venom of the old serpent, the devil, they opposed him and his doctrine; and by trampling on these, it is likely that he means, they should get a complete victory over such: as it was an ancient custom to trample on the kings and ge nerals who had been taken in battle, to signify the complete conquest which had been gained over them. See Josh. x. 24. See also Rom. xvi. 20. See the notes on Mark xvi. 17, 18. 20. Because your names are written in heaven.] This form of speech is taken from the ancient custom of writing the names of all the citizens in a public register, that the se veral families might be known, and the inheritances properly preserved. This custoin is still observed even in these kingdoms, though not particularly noticed. Every child that is born in the land, is ordered to be registered, with the names of its parents, and the time when born, baptized, or registered; and this register is generally kept in the parish church, or in some public place of safety. Such a register as this is called in Phil. iv. 3. Rev. iii. 5, &c. the book of life, i. e. the book or register where the persons were enrolled as they came into life. It appears also probable, that when any person died, or behaved improperly, his name was sought out and erased from the book, to prevent any confusion that might happen in consequence of improper persons laying claim to an estate, and to cut off the unworthy from the rights and privileges of the peaceable upright citizens. To this custom of blotting the naines of deceased and disorderly persons out of the public registers, there appear to be allusions, Exod. xxxii. 32. where see the note; and Rev. iii. 5. Deut. ix. 14. xxv. 19. xxix. 20. 2 Kings xiv. 27. Psal. Ixix. 28. cix. 13. and in other places. 21. Rejoiced in spirit] Was truly and heartily joyous: felt an inward triumph. But To TVENNATI TO α yw, the HOLY Spirit, is the reading here of BCDKL. sir others; the three Syriac, latter Persic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala except one, and Augustin and Bede. These might be considered sufficient authority to admit the word into the text. I thank thee] Bishop PEARCE justly observes, the thanks are meant to be given to God for revealing them to babes, not for hiding them from the others. See on Matt. xi. 25. Thou hast kid] That is, thou hast not revealed them to the The withered hand healed. ST. LUKE. Twelve disciples chosen. God with all thy heart, and with all thy soul, and with all thy | oil and wine, and set him on his own beast, and brought him strength, and with all thy mind; and thy neighbour as thy- to an inn, and took care of him. self. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live. 29 But he, willing to justify himself, said unto Jesus, And who is my neighbour? 30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. 31 An 1 by chance there came down a certain priest that way: 33 But a certain Samaritan, as he journeyed, came where he was and when he saw him, he had compassion on him, 34 And went to him, and bound up his wounds, pouring in k Lev. 19 19-1 Lev. 18.5. Neh 9.29. Ezek. 90.11, 13, 21. Romans 10.5.-m Chap. 16.15-n Pea. 38.11. scribes and Pharisees, who idolized their own wisdom; but thou hast revealed them to the simple and humble of heart. 22. The Codex Alexandrinus, several other very ancient MSS., and some ancient Versions, as well as the margin of our own, begin this verse with, And turning to his disciples, he said. But as this clause begins ver. 23. it is not likely that it was originally in both. Griesbach has left these words out of the text, and Professor WHITE says, certissime delenda, "these words should most assuredly be erased." 22. All things are delivered to me] See on Matt. xi. 27. 23. Blessed are the eyes which see the things that ye see] There is a similar saying to this among the rabbins, in Sohar. Genes, where it is said, "Blessed is that generation which the earth shall bear, when the King Messiah cometh." 24. Many prophets] See on Matt. xiii. 11, and 17. 25. A certain lawyer] See on Matt. xxiv. 35. 27. Thou shalt love the Lord) See this important subject explained at large, on Matt. xxii. 37–40. Thy neighbour as thyself.] See the nature of self-love explained on Matt. xix. 19. 29. Willing to justify himself] Wishing to make it appear that he was a righteous man; and that consequently he was in the straight road to the kingdom of God, said, who is my neighbour; supposing our Lord would have at once answered, "every Jew is to be considered as such, and the Jews only." Now as he imagined he had never been deficient in his conduct to any person of his own nation, he thought he had amply fulfilled the law. This is the sense in which the Jews understood the word neighbour, as may be seen from Lev. xxix. 15, 16, 17, and 18. But our Lord shows here, that the acts of kindness which man is bound to perform to his neighbour when in distress, he should perform to any person, of whatever nation, religion, or kindred, whom he finds in necessity. As the word not signifles one who is near, Angl. Sax, nehrta, he that is next; this very circumstance makes any person our neighbour, whom we know; and if in distress, an object of our most compassionate re. gards. If a man came from the most distant part of the earth, the moment he is near you, he has a claim upon your mercy and kindness, as you would have on his, were your dwelling place transferred to his native country. It is evident, that our Lord uses the word màŋstov (very properly trans. lated neighbour, from nae or naer, near, and buer, to dwell) in its plain literal sense. Any person whom you know, who dwells hard by, or who passes near you, is your neighbour while within your reach. 30. And Jesus answering] Rather, then Jesus took him up. This I believe to be the meaning of the word vroλaßwy; he threw out a challenge, and our Lord took him up on his own ground. See WAKEFIELD'S Testament. A certain man went down from Jerusalem] Or, A certain man of Jerusalem going down to Jericho. This was the most public road in all Judea, as it was the grand thoroughfare be tween these two cities for the courses of priests, twelve thousand of whom are said to have resided at Jericho. See Lightfoot. Fell among thieves] At this time the whole land of Judea | was much infested with hordes of banditti: and it is not unlikely that many robberies might have been committed on that very road to which our Lord refers. 31. And by chance] Kara σvykupιav properly means the coincidence of time and circumstance. At the time in which the poor Jew was half dead, through the wounds which he had received, a priest came where he was. So the priest's coming while the man was in that state, is the coincidence marked out by the original words. 31 and 32. Priest and Lerite are mentioned here, partly be cause they were the most frequent travellers on this road, and partly to show that these were the persons who, from the nature of their office, were most obliged to perform works of mercy; and from whom a person in distress had a right to expect immediate succour and comfort; and their inhuman conduct here was a flat breach of the law, Deut. xxii. 1-4. 33. Samaritan is mentioned merely to show that he was a person, from whom a Jew had no right to expect any help or relief: because of the enmity which subsisted between the two nations. 34. Pouring in oil and wine] These, beaten together, ap 35 And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves? 37 And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise. 38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house. 39 And she had a sister, called Mary, which also sat at Jesus' feet, and heard his word. 40 But Martha was cumbered about much serving, and came pear to have been used formerly, as a common medicine for 35. Tro pence] Two denarii, about fifteen pence, English; and which, probably, were at that time of ten times more value there, than so much is with us now. 36. Which was neighbour] Which fulfilled the duty which one neighbour owes to another? 37. He that showed mercy] Or, so much mercy. His preju dice would not permit him to name the Samaritan, yet his conscience obliged him to acknowledge that he was the only righteous person of the three. As "Go, and do thou likewise.] Be even to thy enemy in distress as kind, humane, and merciful, as this Samaritan was. the distress was on the part of a Jew, and the relief was af forded by a Samaritan, the lawyer, to be consistent with the decision he had already given, must feel the force of our Lord's inference, that it was his duty to act to any person, of whatever nation or religion he might be, as this Samaritan had acted towards his countryman. It is very likely that what our Lord relates here was a real matter of fact, and not a parable; otherwise the captious lawyer might have objected that no such case had ever existed; and that any inference drawn from it was only begging the question; but as he was, in all probability, in possession of the fact himself, he was forced to acknowledge the propriety of our Lord's inference and advice. Those who are determined to find something allegorical even in the plainest portions of Scripture, affirm that the whole of this relation is to be allegorically considered; and, according to them, the following is the true exposition of the text. The certain man means Adam-went down, his fallfrom Jerusalem, a yoreh shalom, he shall see peace, perfection, &c. meaning his state of primitive innocence and excellence-to Jericho (yareacho, his moon) the transitory and changeable state of existence in this world—Thieres, sin and Satan-stripped, took away his righteousness, which was the clothing of the soul-wounded, infected his hear with all evil and hurtful desires, which are the wounds of the spirit-half dead, possessing a living body, carrying about a soul dead in sin. The priest, the moral law-the Levite, the ceremonial law passed by, either could not or would not afford any relief; because by the law is the knowledge of sin, not the cure of it. A certain Samaritan, Christ; for so he was called by the Jews, John viii. 48.-as he journeyed, meaning his coming from heaven to earth; his being incarnated-came where he was, put himself in man's place, and bore the punishment due to his sins-had compassion, it is through the love and compassion of Christ that the work of redemption was accom plished-went to him, Christ first seeks the sinner, who through his miserable estate, is incapable of seeking or going to Christ-bound up his wounds, gives him comfortable promises, and draws him by his love-pouring in o'l, pardoning mercy-wine, the consolations of the Holy Ghost-set him on his own beast, supported him entirely by his grace and goodness, so that he no longer lives, but Christ lives in him-took him to an inn, his church, uniting him with his people-toak care of him, placed him under the continual notice of his providence and love-when he departed, when he left the world and ascended to the Father-took out two pence, or de narii, the law and the Gospel; the one to convince of sin, the other to show how it is to be removed-gare them to the host, the ministers of the Gospel for the edification of the church of Christ-take care of him, as they are God's watch men and God's stewards, they are to watch over the flock of Christ, and give to each his portion of meat in due season. What thou spendest more, if thou shouldest lose thy health and life in this work-when I come again, to judge the world, I will repay thee, I will reward thee with an eternity of glory. Several primitive and modern Fathers treat the text in this way. What I have given before, is, I believe, the meaning of our blessed Lord. What I have given here is generally true in itself, but certainly does not follow from the text. Mr. | Baxter's note here is good: "They who make the wound-st |