RPM, Volume 17, Number 43, October 18 to October 24, 2015

Barnes' New Testament Notes

Notes on the New Testament Explanatory and Practical
Part 25

By Albert Barnes

Grand Rapids, Mich.:
Baker Book House, 1949.

THE GOSPEL ACCORDING TO LUKE - Chapter 5

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse

Verse 1. The people pressed upon him. Multitudes came to hear. There were times in the life of our Saviour when thousands were anxious to hear him, and when many, as we have no reason to doubt, became his true followers. Indeed, it is not possible to tell what might have been his success, had not the Pharisees and scribes, and those who were in Office, opposed him, and taken measures to draw the people away from his ministry; for the common people heard him gladly, Mr 12:37.

The Lake of Gennesaret. Called also the Sea of Galilee and the Sea of Tiberias.

Gennesaret was the more ancient name of the lake, taken from a small territory or plain of that name on its western borders. See Nu 34:11; Jos 19:35, where, after the Hebrew orthography, it is called Chinnereth (Owen).

The plain lying between Capernaum and Tiberias is said by Dr. Thomson (The Land and the Book, vol. i. p. 536) to be a little longer than thirty, and not quite twenty furlongs in breadth. It is described by Josephus as being, in his time, universally fertile.

Its nature is wonderful as well as its beauty. Its soil is so fruitful that all sorts of trees can grow upon it, and the inhabitants accordingly plant all sorts of trees there; for the temperature of the air is so well mixed that it agrees very well with these several sorts; particularly walnuts, which require the coldest air, flourish there in vast plenty. One may call this the ambition of Nature, where it forces those plants which are naturally enemies to one another to agree together. It is a happy conjunction of the seasons, as if every one laid claim to this country; for it not only nourishes different sorts of autumnal fruits beyond men's expectations, but preserves them a great while. It supplies men with the principal fruits; with grapes and figs continually during ten months of the year, and the rest of the fruits, as they become ripe, through the whole year; for, besides the good temperature of the air, it is also watered from a most fertile fountain.

Dr. Thomson describes it now as "preeminently fruitful in thorns." This was the region of the early toils of our Redeemer. Here he performed some of his first and most amazing miracles; here he selected his disciples; and here, on the shores of this little and retired lake, among people of poverty and inured to the privations of fishermen, he laid the foundation of a religion which is yet to spread through all the world, and which has already blessed millions of guilty and miserable men, and translated them to heaven.

{a} "And it came to pass" Mt 4:18; Mr 1:16

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 2

Verse 2. Two ships. The ships used on so small a lake were probably no more than fishing-boats without decks, and easily drawn up on the beach. Josephus says there were 230 of them on the lake, attended by four or five men each. That they were small is also clear from the account commonly given of them. A single large draught of fishes endangered them and came near sinking them.

Standing by the lake. Anchored by the lake, or drawn up upon the beach.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 3

Verse 3. Which was Simon's. Simon Peter's.

Prayed him. Asked him.

He sat down. This was the common posture of Jewish teachers. They seldom or never spoke to the people standing. Comp. Mt 5:1. It may be somewhat difficult to conceive why Jesus should go into a boat and put off from the shore in order to speak to the multitude; but it is probable that this was a small bay or cove, and that when he was in the boat, the people on the shore stood round him in the form of an amphitheatre. It is not improbable that the lake was still; that scarcely a breeze passed over it; that all was silence on the shore, and that there was nothing to disturb his voice. In such a situation he could be heard by multitudes; and no spectacle could be more sublime than that of the Son of God--the Redeemer of the world--thus speaking from the bosom of a placid lake--the emblem of the peaceful influence of his own doctrines --to the poor, the ignorant, and the attentive multitudes assembled on the shore. Oh how much more effect may we suppose the gospel would have in such circumstances, than when pro- claimed among the proud, the gay, the honoured, even when assembled in the most splendid edifice that wealth and art could finish!

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 4

Verse 4. Launch {b} out. Go out with your vessels.

Into the deep. Into the sea; at a distance from the shore.

For a draught. A draught of fish; or let down your nets for the taking of fish. {b} Joh 21:6

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 5

Verse 5. Master. This is the first time that the word here translated Master {c} occurs in the New Testament, and it is used only by Luke. The other evangelists call him Rabbi, or Lord. The word here used means a prefect, or one placed over others, and hence it comes to mean teacher or guide.

At thy word. At thy command. Though it seemed so improbable that they would take anything after having in vain toiled all night, yet he was willing to trust the word of Jesus and make the trial. This was a remarkable instance of faith. Peter, as it appears, knew little then of Jesus. He was not then a chosen apostle. Jesus came to these fishermen almost a stranger and unknown, and yet at his command Peter resolved to make another trial, and go once more out into the deep. Oh, if all would as readily obey him, all would be in like manner blessed. If sinners would thus obey him, they would find all his promises sure. He never disappoints. He asks only that we have confidence in him, and he will give to us every needful blessing.

{c} Ps 127:1,2; Eze 37:11,12

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 6

Verse 6. Their net brake. Or their net began, to break, or was about to break. This is all that is implied in the Greek word. If their nets had actually broken, as our English word seems to suppose, the fish would have escaped; but no more is meant than that there was such a multitude of fishes that their net was on the point of being rent asunder.

{d} "And when they" Ec 11:6; Ga 6:9

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 7

Verse 7. They beckoned. They gave signs. Perhaps they were at a considerable distance, so that they could not be easily heard.

Their partners. James and John. See Lu 5:10. The following remarks of Dr. Thomson (The Land and the Book, vol. it. p. 80,81) will furnish a good illustration of this passage. After describing the mode of fishing with the "hand-net" and the "drag-net," he adds:

Again, there is the bag-net and basket-net, of various kinds, which are so constructed and worked as to enclose the fish out in deep water. I have seen them of almost every conceivable size and pattern. It was with some one of this sort, I suppose, that Simon had toiled all night without catching anything, but which, when let down at the command of Jesus, enclosed so great a multitude that the net brake, and they filled two ships with the fish until they began to sink. Peter here speaks of toiling all night; and there are certain kinds of fishing always carried on at night. It is a beautiful sight. With blazing torch the boat glides over the flashing sea, and the men stand gazing keenly into it until their prey is sighted, when, quick as lightning, they fling their net or fly their spear; and often you see the tired fishermen come sullenly into harbour in the morning, having toiled all night in vain. Indeed, every kind of fishing is uncertain. A dozen times the angler jerks out a naked hook; the hand-net closes down on nothing; the drag-net brings in only weeds; the bag comes up empty. And then again, every throw is successful--every net is full; and frequently without any other apparent reason than that of throwing it on the right side of the ship instead of the left, as it happened to the disciples here at Tiberias.

{e} Ex 23:5; Ga 6:2; Pr 18:24

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 8

Verse 8. When Simon Peter saw it. Saw the great amount of fishes; the remarkable success of letting down the net.

He fell down at Jesus' knees. This was a common posture of supplication. He had no doubt now of the power and knowledge of Jesus. In amazement, wonder, and gratitude, and not doubting that he was in the presence of some divine being, he prostrated himself to the earth, trembling and afraid. So should sinful men always throw themselves at the feet of Jesus at the proofs of his power; so should they humble themselves before him at the manifestations of his goodness.

Depart from me. This is an expression of Peter's humility, and of his consciousness of his unworthiness. It was not from want of love to Jesus; it did not show that he would not be pleased with his favour and presence; but it was the result of being convinced that Jesus was a messenger from God -- a high and holy being; and he felt that he was unworthy to be in his presence. In his deep consciousness of sin, therefore, he requested that Jesus would depart from him and his little vessel. Peter's feeling was not unnatural, though it was not proper to request Jesus to leave him. It was an involuntary, sudden request, and arose from ignorance of the character of Jesus. We are not worthy to be with him, to be reckoned among his friends, or to dwell in heaven with him; but he came to seek the lost and to save the impure. He graciously condescends to dwell with those who are humble and contrite, though they are conscious that they are not worthy of his presence; and we may therefore come boldly to him, and ask him to receive us to his home--to an eternal dwelling with him in the heavens.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 9

Verse 9. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 10

Verse 10. Fear not. He calmed their fears. With mildness and tenderness he stilled all their troubled feelings, and to their surprise announced that henceforward they should be appointed as heralds of salvation.

From henceforth. Hereafter.

Shalt catch men. Thou shalt be a minister of the gospel, and thy business shall be to win men to the truth that they may be saved.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 11

Verse 11. Forsook {h} all. It was not much that they left -- a couple of small boats and their nets; but it was all they had, even all their living. But this showed their love of Jesus, and their willingness to deny themselves, as really as if they had forsaken palaces and gold. All that Jesus asks is that we should leave all we have for him; that we should love him more than we do whatever friends or property we may possess, and be willing to give them all up when he requires it.

{h} Mt 4:20; 19:27; Php 3:7,8

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 12

Verse 12. No entry from BARNES for this verse.

See Barnes on "Mt 8:2" through Mt 8:4

{i} "it came to pass" Mt 8:2; Mr 1:40

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 13

Verse 13. No entry from BARNES for this verse.

{k} "I will; be thou clean" 2 Ki 5:10,14

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 14

Verse 14. No entry from BARNES for this verse.

{l} "as Moses commanded Le 14:4

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 15

Verse 15. No entry from BARNES for this verse.

{m} "and great multitudes" Mt 4:25; Mr 3:7; Joh 6:2

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 16

Verse 16. No entry from BARNES for this verse.

{n} "And he withdrew" Mt 14:23; Mr 3:7; Joh 6:2

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 17

Verse 17. See this passage explained in Barnes "Mt 9:1" through Mt 9:7.

On a certain day. The time and place are not particularly mentioned here, but from Mt 9:1 it seems it was at Capernaum.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 18

Verse 18. No entry from BARNES for this verse.

{p} "And, behold" Mt 9:2; Mr 2:3

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 19

Verse 19. The tiling See Barnes on "Mt 9:1"

also Mt 9:2-7.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 20

Verse 20. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 21

Verse 21. No entry from BARNES for this verse.

{q} "who can forgive" Ps 22:5; 103:3; 130:4; Is 1:18; 43:25

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 22

Verse 22. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 23

Verse 23. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 24

Verse 24. No entry from BARNES for this verse.

{r} "take up thy couch" Joh 5:8,12

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 25

Verse 25. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 26

Verse 26. No entry from BARNES for this verse.

{s} "glorified God" Ac 4:21; Ga 1:24 {t} "were filled with fear" Lu 5:8

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 27

Verse 27. No entry from BARNES for this verse.

See Barnes on "Mt 9:9" through Mt 9:13

{u} "And after these things" Mt 9:9; Mr 2:13

Verses 27-32. See Barnes on "Mt 9:9" through Mt 9:13.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 28

Verse 28. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 29

Verse 29. Made him a great feast. This circumstance Matthew, or Levi as he is here called, has omitted in his own gospel. This fact shows how little inclined the evangelists are to say anything in favour of themselves or to praise themselves. True religion does not seek to commend itself, or to speak of what it does, even when it is done for the Son of God. It seeks retirement; it delights rather in the consciousness of doing well than in its being known; and it leaves its good deeds to be spoken of, if spoken of at all, by others. This is agreeable to the direction of Solomon (Pr 27:2): "Let another man praise thee, and not thine own mouth." This feast was made expressly for our Lord, and was attended by many publicans, probably men of wicked character; and it is not improbable that Matthew got them together for the purpose of bringing them into contact with our Lord to do them good. Our Saviour did not refuse to go, and to go, too, at the risk of being accused of being a gluttonous man and a wine-bibber, a friend of publicans and sinners, Mt 11:19. But his motives were pure. In the thing itself there was no harm. It afforded an opportunity of doing good, and we have no reason to doubt that the opportunity was improved by the Lord Jesus. Happy would it be if all the great feasts that are made were made in honour of our Lord; happy if he would be a welcome guest there; and happy if ministers and pious people who attend them demeaned themselves as the Lord Jesus did, and they were always made the means of advancing his kingdom. But, alas! there are few places where our Lord would be so unwelcome as at great feasts, and few places that serve so much to render the mind gross, dissipated, and irreligious.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 30

Verse 30. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 31

Verse 31. No entry from BARNES for this verse.

{w} "physician" Jer 8:22

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 32

Verse 32. No entry from BARNES for this verse.

{x} "sinners to repentance" Lu 15:7,10; 1 Co 6:9-11; 1 Ti 1:15; 2 Pe 3:9

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 33

Verse 33. See this passage illustrated in Barnes on "Mt 9:14, also Mt 9:15-17.

{y} "but thine eat and drink" Lu 7:34,35

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 34

Verse 34. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 35

Verse 35. No entry from BARNES for this verse.

{z} "fast in those days" Isa 22:12

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 36

Verse 36. No entry from BARNES for this verse.

{a} "And he spake a parable" Mt 9:16,17; Mr 2:21,22

{b} "agreeth" Le 19:19; De 22:11; 2 Co 6:16

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 37

Verse 37. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 38

Verse 38. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 5 - Verse 39

Verse 39. Having drunk old wine, &c. Wine increases its strength and flavour, and its mildness and mellowness, by age, and the old is therefore preferable. They who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this: You Pharisees wish to draw my disciples to the austere and rigid duties of the ceremonial law--to fasting and painful rites; but they have come under a milder system. They have tasted the gentle and tender blessings of the gospel; they have no relish for your stern and harsh requirements. To insist now on their observing them would be like telling a man who had tasted of good, ripe, and mild wine to partake of that which is sour and unpalatable. At the proper time all the sterner duties of religion will be properly regarded; but at present, to teach them to fast when they see no occasion for it--when they are full of joy at the presence of their Master--would be like putting a piece of new cloth on an old garment, or new wine into old bottles, or drinking unpleasant wine after one had tasted that which was pleasanter. It would be ill-timed, inappropriate, and incongruous.

{z} "The old is better" Jer 6:16

THE GOSPEL ACCORDING TO LUKE - Chapter 6

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 1

Verses 1-11. See this passage explained: See Barnes on "Mt 12:1, also Mt 12:2-13.

1. Second sabbath after the first. See Barnes on "Mt 12:1".

This phrase has given great perplexity to commentators. A literal translation would be,

"on the sabbath called second first,"

or second first Sabbath. The word occurs nowhere else. It is therefore exceedingly difficult of interpretation. The most natural and easy explanation is that proposed by Scaliger. The second day of the Passover was a great festival, on which the wave-sheaf was offered, Le 23:11. From that day they reckoned seven weeks, or seven Sabbaths, to the day of Pentecost. The first Sabbath after that second day was called the second first, or the first from the second day of the feast. The second Sabbath was called the second second, or the second Sabbath from the second day of the feast; the third the third second, &c. This day, therefore, on which the Saviour went through the fields, was the first Sabbath that occurred after the second day of the feast.

Rubbing them in their hands. The word corn here means wheat or barley, and not maize, as in America. They rubbed it in their hands to separate the grain from the chaff. This was common and allowable. Dr. Thomson (The Land and the Book, vol. it. p. 510, 511) says:

I have often seen my muleteers, as we passed along the wheat-fields, pluck off ears, rub them in their hands, and eat the grains, unroasted, just as the apostles are said to have done. This also is allowable. The Pharisees did not object to the thing itself, only to the time when it was done. They said it was not lawful to do this on the Sabbath-day. It was work forbidden by those who, through their traditions, had made man for the Sabbath, not the Sabbath for man.

So Professor Hackett (Illustrations of Scripture, p. 176, 177) says:

The incident of plucking the ears of wheat, rubbing out the kernels in their hands, and eating them (Lu 6:1), is one which the traveller sees often at present who is in Palestine at the time of the gathering of the harvest. Dr. Robinson relates the following case: 'Our Arabs were an hungered, and, going into the fields, they plucked the ears of corn and did eat, rubbing them in their hands. On being questioned, they said this was an old custom, and no one would speak against it; they were supposed to be hungry, and it was allowed as a charity.'*

The Pharisees complained of the disciples for violating the Sabbath and not any rights of property."

{*} Biblical Researches, vol. ii. p. 192. {a} "And it came to pass" Mt 12:1; Mr 2:23

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 2

Verse 2. No entry from BARNES for this verse.

{b} "that which is not lawful" Ex 20:10; Is 58:13

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 3

Verse 3. No entry from BARNES for this verse.

{c} "what David did" 1 Sa 21:6.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 4

Verse 4. No entry from BARNES for this verse.

{d} "which it is not lawful" Le 24:9

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 5

Verse 5. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 6

Verse 6. No entry from BARNES for this verse.

{e} "And it came to pass" Mt 12:10; Mr 3:1; Lu 13:14; 14:3

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 7

Verse 7. No entry from BARNES for this verse.

{f} "heal on the Sabbath day" Joh 9:16

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 8

Verse 8. But he knew their thoughts. He knew their thoughts--their dark, malicious designs--by the question which they proposed to him, whether it was lawful to heal on the Sabbath-days (Matthew). In reply to their question, Jesus asked them whether they would not release a sheep on the Sabbath-day if it was fallen into a pit, and also asked them whether it was better to do good than to do evil on that day, implying that to omit to do good was, in fact, doing evil.

{g} "But he knew their thoughts" Job 42:2

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 9

Verse 9. No entry from BARNES for this verse.

{h} "Is it lawful on the sabbath days" Ex 20:10; Lu 14:3

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 10

Verse 10. No entry from BARNES for this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 11

Verse 11. Were filled with madness. Probably --

1st. Because he had shown his power to work a miracle.

2nd. Because he had shown his power to do it contrary to what they thought was right.

3rd. Because by doing it he had shown that he was from God, and that they were therefore wrong in their views of the Sabbath. And,

4th. Because he had shown no respect to their views of what the law of God demanded. Pride, obstinacy, malice, and disappointed self- confidence were all combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which they do not approve of. God gives success to others; and because he has not accommodated himself to their views of what is right, and done it in the way which they would have prescribed, they are enraged, and filled with envy at men more successful than themselves.

Communed one with another. Spoke together, or laid a plan.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 12

Verse 12. And it came to pass in those days. The designation of the time here is very general. It means about the time when the events occurred which had been just narrated.

He went out into a mountain. Jesus was accustomed to resort to such places to hold communion with God, Mr 6:46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills and the deep-shaded groves,

And continued all night in prayer to God. There has been a difference of opinion about this passage, whether it means that he spent the night in the act of praying to God, or in a place of prayer. The Jews had places of prayer, called oratories, built out of their cities or towns, where they could retire from the bustle of a city and hold communion with God. They were built on the banks of rivers (comp. Ac 16:13), in groves, or on hills. They were rude enclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is that he spent the whole night in supplication; for --

1st. This is the obvious meaning of the passage.

2nd. The object for which he went out, was to pray.

3rd. It was an occasion of great importance. He was about to send out his apostles --to lay the foundation of his religion --and he therefore set apart this time specially to seek the divine blessing.

4th. It was no unusual thing for Jesus to spend much time in prayer, and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray at all if he was divine, it may be replied that he was also a man -- a man subject to the same sufferings as others, and, as a man, needing the divine blessing. There was no more inconsistency in his praying than there was in his eating. Both were means employed for an end, and both were equally consistent with his being divine. But Jesus was also Mediator, and as such it was proper to seek the divine direction and blessing. In this case he has set us an example that we should follow. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by prayer. We should set apart an unusual portion of time for supplication. Nay, if we pass the whole night in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?

{l} "And it came to pass" Mt 14:23

{m} "into a mountain to pray" Mt 6:6

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 13

Verse 13. See Barnes on "Mt 10:1" See Barnes on "Mt 10:2"

See Barnes on "Mt 10:3" See Barnes on "Mt 10:4"

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 14

Verse 14. See Barnes on "Mt 10:1" See Barnes on "Mt 10:2"

See Barnes on "Mt 10:3" See Barnes on "Mt 10:4"

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 15

Verse 15. See Barnes on "Mt 10:1" See Barnes on "Mt 10:2"

See Barnes on "Mt 10:3" See Barnes on "Mt 10:4"

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 16

Verse 16. See Barnes on "Mt 10:1" See Barnes on "Mt 10:2"

See Barnes on "Mt 10:3" See Barnes on "Mt 10:4"

{p} "Judas, the brother" Jude 1:1

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 17

Verse 17. And stood in the plain. It is not affirmed, however, that he stood in the plain when he delivered the following discourse. There has been some doubt whether the following discourse is the same as that recorded in the 5th, 6th, and 7th chapters of Matthew, or whether the Saviour repeated the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to sup- pose that they refer to the same are --

1st. That the beginning and the close are alike.

2nd. That the substance of each is the same. And,

3rd. That after the discourse was delivered, both affirm that Jesus went to Capernaum and healed the servant of the centurion, Mt 8:5-13; Lu 7:1-10. On the other hand, Matthew says that the sermon was delivered on the mountain (Mt 5:1); it is thought to be implied that Luke affirms that it was in the plain. Matthew says that he sat; Luke, that he stood. Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain and healed many. While there, as Luke says, he "stood" and received those who came to him, and healed their diseases. There is no impropriety in supposing that, being pressed by multitudes, he retired into the mountain again, or to an eminence in the plain, or to the side of the mountain, where the people might be more conveniently arranged and seated to hear him. There he sat, as recorded by Matthew, and delivered the discourse; for it is to be observed that Luke does not say that he delivered the sermon on the plain, but only that he healed the sick there.

Tyre and Sidon. See Barnes on "Mt 11:21".

{q} "great multitude", Mt 4:25; Mr 3:7

{r} "to be healed", Ps 103:3; 107:17-20

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 18

Verse 18. Vexed. The word vex with us means to provoke, irritate, by petty provocations. Here it means, however, to afflict, to torment -- denoting deep and heavy trials.

Unclean spirits. Demons that Were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 19

Verse 19. Virtue Healing power.

See Barnes on "Mr 5:30".

{s} "touch him", Nu 21:8,9; Mt 14:36; Joh 3:14,15

{t} "there went virtue out of him", Mr 5:30; Lu 8:46

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 20

Verses 20-49. See this passage fully illustrated in the sermon on the mount, in the 5th, 6th, and 7th chapters of Matthew.

{u} "he lifted up his eyes", Mt 5:2

{v} "ye that weep", Jas 2:5

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 21

Verse 21. That hunger now. Matthew has it, "that hunger and thirst after righteousness." Matthew has expressed more fully what Luke has briefly, but there is no contradiction.

{w} "that hunger now", Is 55:1

{x} "shall be filled", Ps 107:9

{y} "that weep now", Is 61:3; Re 21:4

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 22

Verse 22. No Barnes text for this verse.

{z} "hate you", Joh 17:14

{a} "separate you", 1 Pe 2:19,20; 3:14; 4:14

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 23

Verse 23. No Barnes text for this verse.

{b} "Rejoice ye in that day", Ac 5:41; Col 1:24; Jas 1:2

{c} "for in the like manner", Hab 2:9; Jas 5:1

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 24

Verses 24-26. These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees.

Verse 24. Who are rich. In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it; satisfied, and did not desire it; filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give!

Woe unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need of anything better than earthly wealth can give. Many, alas! are thus full. They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever.

Ye shall hunger. Your property shall be taken away, or you shall see that it is of little value; and then you shall see the need of something better. You shall feel your want and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinful soul.

That laugh now. Are happy, or thoughtless, or gay, or filled with levity.

Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh, and there you will see the folly of having passed the proper time of preparing for such scenes in levity and folly. Alas! how many thus spend their youth ! and how many weep when it is too late! God gives them over, and laughs at THEIR calamity, and mocks when their fear comes, Pr 1:26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity; then there will be no terror in death; then there will be nothing to fear in the grave.

{d} "you that are rich", Hab 2:9; Jas 5:1

{e} "ye have received", Lu 16:25

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 25

Verse 25. No Barnes text for this verse.

{f} "you that are full", Is 28:7; 65:13

{g} "laugh now", Pr 14:13; Eph 5:4

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 26

Verses 24-26. These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees.

Who are rich. In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it; satisfied, and did not desire it; filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give!

Woe unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need of anything better than earthly wealth can give. Many, alas! are thus full. They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever.

Ye shall hunger. Your property shall be taken away, or you shall see that it is of little value; and then you shall see the need of something better. You shall feel your want and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinful soul.

That laugh now. Are happy, or thoughtless, or gay, or filled with levity.

Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh, and there you will see the folly of having passed the proper time of preparing for such scenes in levity and folly. Alas! how many thus spend their youth! and how many weep when it is too late! God gives them over, and laughs at THEIR calamity, and mocks when their fear comes, Pr 1:26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity; then there will be no terror in death; then there will be nothing to fear in the grave.

{d} "you that are rich", Hab 2:9; Jas 5:1

{e} "ye have received", Lu 16:25

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 27

Verse 27. See Barnes "Mt 5:44,45"

{i} "Love you enemies", Joh 4:5

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 28

Verse 28. See Barnes "Mt 5:44,45"

{k} "pray for them" Ex 23:4,5; Pr 25:21; Mt 5:44; Lu 6:35; Ro 12:20

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 29

Verse 29. See Barnes "Mt 5:39"

{l} "and unto him that smiteth thee on one cheek" Mt 5:39

{m} "And him that taketh away thy cloak" 1 Co 6:7

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 30

Verse 30. See Barnes "Mt 5:42"

{n} "Give to every man" De 15:7,8,10; Pr 19:17; 21:26; Mt 5:42

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 31

Verse 31. See Barnes Mt 7:12

{o} "And as you would that men" Mt 7:12

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 32

Verses 32-36. See Barnes "Mt 5:46-48"

{p} "love ye your enemies" Lu 6:37

{q} "lend" Ps 37:26; 112:5 {r} "ye shall be the children" Mt 5:45

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 33

Verse 33. See Barnes "Mt 5:46-48"

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 34

Verse 34. See Barnes "Mt 5:46-48"

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 35

Verse 35. See Barnes "Mt 5:46-48"

{p} "love ye your enemies" Lu 6:27

{q} "lend" Ps 37:26; 112:5

{r} "ye shall be the children" Mt 5:45

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 36

Verse 36. See Barnes "Mt 5:46-48"

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 37

Verses 37-42. See Barnes "Mt 7:1-9"

{s} "judge not" Mt 7:1

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 38

Verse 38. Good measure. They shall give you good measure, or full measure.

Pressed down. As figs or grapes might be, and thus many more might be put into the measure.

Shaken together. To make it more compact, and thus to give more.

Running over. So full that the measure would overflow.

Shall men give. This is said to be the reward of giving to the poor and needy; and the meaning is that the man who is liberal will find others liberal to him in dealing with them, and when he is also in circumstances of want. A man who is himself kind to the poor--who has that character established--will find many who are ready to help him abundantly when he is in want. He that is parsimonious, close, [unreadable], will find few or none who will aid him.

Into your bosom. That is, to you. The word bosom here has reference to a custom among Oriental nations of making the bosom or front part of their garments large, so that articles could be carried in them, answering the purpose of our pockets. Comp. Ex 4:6,7; Pr 6:27; Ru 3:15.

{t} "and it shall be given unto you" Pr 19:17; Mt 10:42

{u} "shall men give into your bosom" Ps 79:12

{v} "for with the same measure" Mt 7:2; Mr 4:24; Jas 2:13

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 39

Verse 39. A parable. A proverb or similitude.

Can the blind lead the blind? See Barnes on "Mt 15:14.

{w} "Can the blind" Mt 15:14.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 40

Verse 40. The disciple is not, &c. The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go beyond them in attainments; that if they were blind, their followers would be also; and that therefore it was important for them to understand fully the doctrines of the gospel, and not to be blind leaders of the blind.

Every one that is perfect. The word rendered is perfect means sometimes to repair or mend, and is thus applied to mending nets, Mt 4:21; Mr 1:19. Hence it means to repair or amend in a moral sense, or to make whole or complete. Here it means, evidently, thoroughly instructed or informed. The Christian should be like his master --holy, harmless, and undefiled, and separate from sinners. He should copy his example, and grow into the likeness of his Redeemer. Nor can any other be a Christian.

{x} "The disciple" Mt 10:24; Joh 13:16; 15:20

{1} "that is perfect" \\or shall be perfected as his master.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 41

Verses 41, 42. See Barnes "Mt 7:3, See Barnes on "Mt 7:4"

See Barnes on "Mt 7:5".

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 42

Verse 42. See Barnes on "Mt 7:3" See Barnes on "Mt 7:4" See Barnes on "Mt 7:5".

{y} "cast out", Pr 18:17; Ro 2:1,21

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 43

Verse 43. See Barnes "Mt 7:16" See Barnes "Mt 7:17" See Barnes "Mt 7:18".

{z} "a good tree" Mt 7:16,17

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 44

Verse 44. See Barnes "Mt 7:16; See Barnes "Mt 7:17" See Barnes "Mt 7:18".

{a} "every tree"

Mt 12:33\\ {2} "grapes" or, "a grape"

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 45

Verse 45. This verse is not found in the sermon on the mount as recorded by Matthew, but is recorded by him in Mt 12:35. See Barnes on "Mt 12:35".

{b} "A good man" Mt 12:35.

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 46

Verse 46. See Barnes on "Mt 7:21" See Barnes on "Mt 7:22" See Barnes on "Mt 7:23" See Barnes on "Mt 7:24" See Barnes on "Mt 7:25" See Barnes on "Mt 7:26" See Barnes on "Mt 7:27".

{c} "call ye me good" Mal 1:6; Mt 7:21; 25:11; Lu 13:25; Ga 6:7

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 47

Verse 47. See Barnes on "Mt 7:21" See Barnes on "Mt 7:22" See Barnes on "Mt 7:23" See Barnes on "Mt 7:24" See Barnes on "Mt 7:25" See Barnes on "Mt 7:26" See Barnes on "Mt 7:27".

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 48

Verse 48. See Barnes on "Mt 7:21" See Barnes on "Mt 7:22" See Barnes on "Mt 7:23" See Barnes on "Mt 7:24" See Barnes on "Mt 7:25" See Barnes on "Mt 7:26" See Barnes on "Mt 7:27".

{d} "is like a man" Mt 7:25,26

{e} "could not shake it" 2 Pe 1:10; Jude 1:24

{f} "founded upon a rock" Ps 46:1-3; 62:2

THE GOSPEL ACCORDING TO LUKE - Chapter 6 - Verse 49

Verse 49. See Barnes on "Mt 7:21" See Barnes on "Mt 7:22" See Barnes on "Mt 7:23" See Barnes on "Mt 7:24" See Barnes on "Mt 7:25" See Barnes on "Mt 7:26" See Barnes on "Mt 7:27".

{g} "heareth" Jas 1:24-26

{h} "it fell" Pr 28:18; Hos 4:14

THE GOSPEL ACCORDING TO LUKE - Chapter 7

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 1

Verses 1-10. See Barnes "Mt 8:5" See Barnes "Mt 8:6" See Barnes "Mt 8:7" See Barnes "Mt 8:8" See Barnes "Mt 8:9" See Barnes "Mt 8:10" See Barnes "Mt 8:11" See Barnes "Mt 8:12"

See Barnes "Mt 8:13"

Verse 1. In the audience of the people. In the hearing of the people.

{a} "Now when he had ended" Mt 8:5

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 2

Verse 2. Who was dear unto him. That is, he was valuable, trusty, and honoured.

{b} "dear" Job 31:15; Pr 29:21

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 3

Verse 3. No notes from Barnes on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 4.

Verse 4. They besought him instantly. Urgently or earnestly.

He was worthy. The centurion. He had showed favour to the Jews, and it was not improper to show him a kindness.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 5

Verse 5. No note by Barnes on this verse.

{c} "loveth our nation" 1 Ki 5:1; Ga 5:6; 1 Jo 3:14; 5:1,2

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 6

Verse 6. No notes by Barnes on this verse.

{d} "trouble not thyself" Lu 8:49

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 7

Verse 7. No notes by Barnes on this verse.

{e} "say in a word"

Ps 107:20.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 8

Verse 8. No notes by Barnes on this verse.

{1} "one" or, "this man"

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 9

Verse 9. No notes on this verse by Barnes.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 10

Verse 10. No notes by Barnes on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 11

Verse 11. A city called Nain. This city was in Galilee, in the boundaries of the tribe of Issachar. It was about two miles south of Mount Tabor, and not far from Capernaum. It is now a small village inhabited by Jews, Mohammedans, and Christians. Dr. Thomson (The Land and the Book, vol. ii. p. 158) locates it on the north-west corner of a mount now called Jebel ed Duhy, one hour's ride from the foot of Mount Tabor. Of this place he says:

This mount is now called Jebel ed Duhy, and that small hamlet on the north-west comer of it is Nain, famous for the restoration of the widow's son to life. It was once a place of considerable extent, but is now little more than a cluster of ruins, among which dwell a few families of fanatical Moslems. It is in keeping with the one historic incident that renders it dear to the Christian, that its only antiquities are tombs. These are situated mainly on the east of the village, and it was in that direction, I presume, that the widow's son was being carried on that memorable occasion. It took me just an hour to ride from the foot of Tabor to Nain.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 12

Verse 12. The gate of the city. Cities were surrounded by walls, to defend them from their enemies. They were entered through gates placed at convenient distances from each other. In most cities it was not allowed to bury the dead within the walls; hence they were borne to some convenient burial-place in the vicinity of the city.

A dead man carried out. A funeral procession. Anciently no Jews were buried within the walls of the city, except the kings and distinguished persons, 1 Sa 28:3;2 Ki 21:18. The custom of burying within cities, and especially within the walls of churches or in their vicinity, had its origin among Christians very early; yet perhaps few customs are more deleterious to health than burials within large cities, especially within the walls of frequented buildings. The effluvia from dead bodies is excessively unwholesome. Burial places should be in situations of retirement, far from the tread of the gay and busy world, where all the feelings may be still and calm, and where there can be no injury to health from the mouldering bodies of the dead.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 13

Verse 13. No notes by Barnes on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 14

Verse 14. No notes by Barnes on this verse.

{2} "bier" or, "coffin"

{f} "Arise" Lu 8:54; Ac 9:40; Ro 4:17

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 15

Verse 15. No notes by Barnes on this verse.

{g} "sat up" 2 Ki 4:32-37; Lu 13:21; Joh 11:44

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 16

Verse 16. Came a fear on all. An awe or solemnity at the presence of one who had power to raise the dead, and at the miracle which had been performed.

Glorified God. Praised or honoured God that he had sent such a prophet.

And, That God hath visited his people. Some said one thing and some another, but all expressing their belief that God had showed peculiar favour to the people.

Hath visited. See Barnes "Lu 1:68".

The raising of this young man was one of the most decisive and instructive of our Lord's miracles. There was no doubt that he was dead. There could be no delusion, and no agreement to impose on the people. He came near to the city with no reference to this young man; he met the funeral procession, as it were, by accident, and by a word he restored him to life. All those who had the best opportunity of judging-the mother, the friends-- believed him to be dead, and were about to bury him. The evidence that he came to life was decisive. He sat up, he spake, and all were impressed with the full assurance that God had raised him to life. Many witnesses were present, and none doubted that Jesus by a word had restored him to his weeping mother.

The whole scene was affecting. Here was a widowed mother who was following her only son, her stay and hope, to the grave. He was borne along--one in the prime of life and the only comfort of his parent--impressive proof that the young, the useful, the vigorous, and the lovely may die. Jesus met them, apparently a stranger. He approached the procession as if he had something important to say; he touched the bier, and the procession stood still. He was full of compassion for the weeping parent, and by a word restored the youth, stretched upon the bier, to life. He sat up, and spake. Jesus therefore had power over the dead. He also has power to raise sinners, dead in trespasses and sins, to life. He can speak the word, and, though in their death of sin they are borne along toward ruin, he can open their eyes, and raise them up, and restore them revived to real life or to their friends. Often he raises up children in this manner, and gives them, converted to God, to their friends, imparting as real joy as he gave to the widow of Nain by raising her son from the dead. And every child should remember, if he has pious parents, that there is no way in which he can give so much joy to them as embracing Him who is the resurrection and the life, and resolving to live to his glory.

{h} "great prophet" Lu 24:19

{i} "God hath visited" Lu 1:68

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 17

Verse 17. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 18

Verse 18. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 19

Verses 19-35.

See Barnes on "Mt 11:2" through Matthew 11:19.

Verse 19. No specific Barnes text on this verse.

{k} "And John, calling" Mt 11:2

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 20

Verse 20. No Barnes notes on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 21

Verse 21. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 22

Verse 22. No Barnes text on this verse.

{m} "tell John" Joh 1:46

{n} "the blind see" Is 35:5,6

{o} "to the poor the gospel is preached" Lu 4:18; Jas 2:5

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 23

Verse 23. No Barnes text on this verse.

{p} "offended in me."

Is 8:14-15; Mt 11:6; 13:57; Lu 2:34; Joh 6:66; 1 Co 1:21-28

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 24

Verse 24. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 25

Verse 25. No Barnes text on this verse.

{q} "in kings' courts" 2 Sa 19:35; Es 1:3,11

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 26

Verse 26. No Barnes text on this verse.

{r} "A prophet" Lu 1:76

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 27

Verse 27. No Barnes text on this verse.

{s} "Behold, I sold" Mal 3:1; Lu 1:15-17

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 28

Verse 28. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 29

Verse 29. The people. The common people.

That heard him. That heard John.

The publicans. The tax-gatherers, the worst kind of people, who had, however, been converted.

Justified God. Considered God as just or right in the counsel which he gave by John --to wit, in calling men to repentance, and in denouncing future wrath on the impenitent. Comp. Mt 11:19.

Being baptized, &c. They showed that they approved of the message of God by submitting to the ordinance which he commanded--the ordinance of baptism. This verse and the following are not to be considered as the words of Luke, but the continuation of the discourse of our Lord. He is saying what took place in regard to John. Among the common people he was approved and obeyed; among the rich and learned he was despised.

{t} "justified" Ps 51:4; Ro 3:4

{u} "baptized" Mt 3:5,6; Lu 3:12

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 30

Verse 30. But the Pharisees and lawyers rejected, &c. It appears from Mt 3:7 that some of the Pharisees came to John to be baptized; but still this is entirely consistent with the supposition that the great mass of Pharisees and lawyers rejected him.

The counsel of God. The counsel of God toward them was the solemn admonition by John to repent and be baptized, and be prepared to receive the Messiah. This was the command or revealed will of God in relation to them. When it is said that they rejected the counsel of God, it does not mean that they could frustrate his purposes, but merely that they violated his commands. Men cannot frustrate the real purposes of God, but they can contemn his messages, they can violate his commands, and thus they can reject the counsel which he gives them, and treat with contempt the desire which he manifests for their welfare.

Against themselves. To their own hurt or detriment. God is wise and good. He knows what is best for us. He, therefore, that rejects what God commands, rejects it to his own injury. It cannot be well for any mortal to despise what God commands him to do.

{3} "rejected" or, "frustrated" {v} "counsel of God" Ac 20:27 {4} "against themselves" or, "within themselves"

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 31

Verse 31. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16" See Barnes on "Mt 11:17" See Barnes on "Mt 11:18" See Barnes on "Mt 11:19".

{w} "Whereunto then shall I" Mt 3:4; Mr 1:6; Lu 1:15

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 32

Verse 32. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16" See Barnes on "Mt 11:17" See Barnes on "Mt 11:18" See Barnes on "Mt 11:19".

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 33

Verse 33. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16" See Barnes on "Mt 11:17" See Barnes on "Mt 11:18" See Barnes on "Mt 11:19".

{x} "came neither eating bread" Mt 3:4; Mr 1:6; Lu 1:15

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 34

Verse 34. See this passage explained in the Notes on Mt. 11:16-19. See Barnes on "Mt 11:16" See Barnes on "Mt 11:17" See Barnes on "Mt 11:18" See Barnes on "Mt 11:19".

{y} "Son of man" Joh 2:2; 12:2; Lu 7:36

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 35

Verse 35. And the Lord said. This clause is wanting in almost all the manuscripts, and is omitted by the best critics.

{z} "Wisdom is justified" Pr 8:32-36; 17:16

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 36

Verse 36. One of the Pharisees. His name was Simon, Lu 7:10. Nothing more is known of him. It is not improbable, however, from what follows (Lu 7:40-47), that he had been healed by the Saviour of some afflictive disease, and made this feast to show his gratitude.

Sat down to meat. The original word here means only that he placed himself or reclined at the table. The notion of sitting at meals is taken from modern customs, and was not practised by the Jews. See Barnes "Mt 23:6".

Meat. Supper. Food of any kind. Sat down to eat.

{a} "one of the Pharisees" Mt 26:6; Mr 14:3; Joh 11:2

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 37

Verse 37. In the city. What city is meant is unknown. Some have supposed it was Nain; some Capernaum; some Magdala; and some Jerusalem.

Which was a sinner. Who was depraved or wicked. This woman, it seems, was known to be a sinner--perhaps an abandoned woman or a prostitute. It is certain that she had much to be forgiven, and she had probably passed her life in crime. There is no evidence that this was the woman commonly called Mary Magdalene.

An alabaster-box, &c. See Barnes "Mr 14:3".

{b} "a sinner" Lu 5:32; Lu 7:34; 1 Ti 1:15

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 38

Verse 38. Stood at his feet behind him. They reclined, at their meals, on their left side, and their feet, therefore, were extended from the table, so that persons could easily approach them. See Barnes "Mt 23:6".

Began to wash his feet. The Jews wore sandals. These were taken off when they entered a house. It was an act of hospitality and kindness to wash the feet of a guest. She therefore began to show her love for the Saviour, and at the same time her humility and penitence, by pouring forth a flood of tears, and washing his feet in the manner of a servant.

Kissed his feet. The kiss was an emblem of love and affection. In this manner she testified her love for the Lord Jesus, and at the same time her humility and sense of sin by kissing his feet, There could be few expressions of penitence more deep and tender than were these. A sense of all her sins rushed over her mind; her heart burst at the remembrance of them, and at the presence of the pure Redeemer; with deep sorrow she humbled herself and sought forgiveness. She showed her love for him by a kiss of affection; her humility, by bathing his feet; her veneration, by breaking a costly box--perhaps procured by a guilty life--and anointing his feet. In this way we should all come, embracing him as the loved Redeemer, humbled at his feet, and offering all we have--all that we have gained in lives of sin, in our professions, by merchandise and toil, while we were sinners--offering all to his service. Thus shall we show the sincerity of our repentance, and thus shall we hear his gracious voice pronounce our sins forgiven.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 39

Verse 39. He spake within himself. Thought.

If he were a prophet. The word prophet here means, not one who predicts future events, but one who knows the hearts of men. If Jesus had been sent from God as a prophet, he supposed that he would have known the character of the woman and would have rebuked her.

Would have known, etc. Because Jesus did not rebuke her and drive her from his presence, he inferred that he could not be acquainted with her character. The Pharisees considered it improper to hold communion with those who were notorious sinners.

They judged our Saviour by their own rules, and supposed that he would act in the same way; and Simon therefore concluded that he did not know her character and could not be a prophet. Jesus did not refuse the society of the guilty. He came to save the lost; and no person ever came to him so sure of finding a friend, as those who came conscious that they were deeply depraved, and mourning on account of their crimes.

That toucheth him. The touch of a Gentile, or a person singularly wicked, they supposed to be polluting, and the Pharisees avoided it. See Mt 9:11.

{c} "This man" Joh 9:24

{d} "she is a sinner" Lu 15:2

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 40

Verse 40. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 41

Verse 41. A certain creditor. A man who had lent money or sold property, the payment for which was yet due.

Five hundred pence. About 69 dollars 26 cents, or £14, 11s. 8d. See Barnes "Mt 18:28".

Fifty. About 7 dollars, or £1, 9s. 2d

{5} "pence" See Barnes "Mt 18:28".

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 42

Verse 42. Frankly forgave. Freely forgave, or forgave entirely without any compensation. This is not designed to express anything about the way in which God forgives sinners. He forgives-- forgives freely, but it is in connection with the atonement made by the Lord Jesus. If it was a mere debt which we owed to God, he might forgive, as this creditor did, without any equivalent. But it is crime which he forgives. He pardons as a moral governor. A parent might forgive a debt without any equivalent; but he cannot pardon an offending child without regarding his own character as a parent, the truth of his threatenings, the good order of his house, and the maintenance of his authority. So our sins against God, though they are called debts, are called so figuratively. It is not an affair of money, and God cannot forgive us without maintaining his word, the honour of his government, and law--in other words, without an atonement. It is clear that by the creditor here our Saviour meant to designate GOD, and by the debtors, sinners and the woman present. Simon, whose life had been comparatively upright, was denoted by the one that owed fifty pence; the woman, who had been an open and shameless sinner, was represented by the one that owed five hundred. Yet neither could pay. Both must be forgiven or perish. So, however much difference there is among men, all need the pardoning mercy of God, and all, without that, must perish.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 43

Verse 43. I suppose, &c. He saw not the point of our Lord's parable. By thus saying, therefore, he condemned himself, and prepared the way for our Lord's reproof.

{f} {rightly judged} Ps 116:16-18; 1 Co 15:9; 1 Ti 1:13-16

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 44

Verse 44. Seest thou this woman? You see what this woman has done to me, compared with what you have done. She has shown me expressions of regard which you, in your own house, have not shown.

I entered into thine house. I came at your invitation, where I might expect all the usual rites of hospitality.

Thou gavest me no water for my feet. Among Eastern people it was customary, before eating, to wash the feet; and to do this, or to bring water for it, was one of the rites of hospitality. See Ge 18:4; Jud 19:21. The reasons for this were, that they wore sandals, which covered only the bottom of the feet, and that when they ate they reclined on couches or sofas. It became therefore necessary that the feet should be often washed.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 45

Verse 45. Thou gavest me no kiss. The kiss was a token of affection or a common mode of salutation, and Simon had even neglected this mark or welcoming him to his house. It was often used among men as a sign of salutation. Comp. Ge 33:4; Ex 18:7; Mt 26:49.

Hath not ceased to kiss my feet. How striking the difference between the conduct of Simon and this woman! He, with all the richness of a splendid preparation, had omitted the common marks of regard and affection. She, in humility, had bowed at his feet, had watered them with tears, and had not ceased to kiss them. The most splendid entertainments do not always express the greatest welcome. There may be in such entertainments much insincerity--much seeking of popularity or some other motive; but no such motive could have operated in inducing a broken-hearted sinner to wash the Saviour's feet with tears.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 46

Verse 46. My head with oil. The custom of pouring oil upon the head was universal among the Jews. The oil used was sweet oil or oil of olives, prepared in such a way as to give an agreeable smell. It was also used to render the hair more smooth and elegant. Ru 3:3; 2 Sa 12:20; 2 Sa 14:2; Ps 23:5.

With ointment. This ointment was a mixture of various aromatics, and was therefore far more costly and precious than the oil commonly used for anointing the head. Her conduct, compared with that of Simon, was therefore more striking. He did not give even the common oil for his head used on such occasions. She had applied to his feet a far more precious and valuable unguent. He, therefore, showed comparatively little love. She showed much.

{g} "My head" Ps 23:5.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 47

Verse 47. Wherefore I say unto thee. As the result of this, or because she has done this; meaning by this that she had given evidence that her sins had been forgiven. The inquiry with Simon was whether it was proper for Jesus to touch her or to allow her to touch him, because she was such a sinner, Lu 7:39. Jesus said, in substance, to Simon,

Grant that she has been as great a sinner as you affirm, and even grant that if she had continued so it might be improper to suffer her to touch me, yet her conduct shows that her sins have been forgiven. She has evinced so much love for me as to show that she is no longer such a sinner as you suppose, and it is not, therefore, improper that she should be suffered to come near me.

For she loved much. In our translation this would seem to be given as a reason why her sins had been forgiven--that she had loved much before they were pardoned; but this is clearly not the meaning. This would be contrary to the whole New Testament, which supposes that love succeeds, not precedes forgiveness; and which nowhere supposes that sins are forgiven because we love God. It would be also contrary to the design of the Saviour here. It was not to show why her sins had been forgiven, but to show that she had given evidence that they actually had been, and that it was proper, therefore, that she should come near to him and manifest this love. The meaning may be thus expressed:

That her sins, so many and aggravated, have been forgiven--that she is no longer such a sinner as you suppose, is manifest from her conduct. She shows deep gratitude, penitence, love. Her conduct is the proper expression of that love. While you have shown comparatively little evidence that you felt that your sins were great, and comparatively little love at their being forgiven, she has shown that she felt hers to be great, and has loved much.

To whom little is forgiven. He who feels that little has been forgiven--that his sins were not as great as those of others. A man's love to God will be in proportion to the obligation he feels to him for forgiveness. God is to be loved for his perfections, apart from what he has done for us. But still it is proper that our love should be increased by a consideration of his goodness; and they who feel--as Christians do--that they are the chief of sinners, will feel under infinite obligation to love God and their Redeemer, and that no expression of attachment to him can be beyond what is due.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 48

Verse 48. Thy sins are forgiven. What a gracious assurance to the weeping, loving, penitent! How that voice, spoken to the troubled sinner, stills his anguish, allays his troubled feelings, and produces peace to the soul! And how manifest is it that he that could say thus must be God! No man has a right to forgive sin. No man can speak peace to the soul, and give assurance that its transgressions are pardoned. Here, then, Jesus gave indubitable proof that he was God as well as man; that he was Lord of the conscience as well as the pitying friend; and that he was as able to read the heart and give peace there, as he was to witness the external expression of sorrow for sin.

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 49

Verse 49. Who is this, &c. A very pertinent question. Who could he be but God? Man could not do it, and there is no wonder that they were amazed.

{h} {Who is this that forgiveth sins.} Mt 9:2,3; Mr 2:7

THE GOSPEL ACCORDING TO LUKE - Chapter 7 - Verse 50

Verse 50. Thy faith hath saved thee; go in peace. See Barnes on "Mr 5:34".

{i} "Thy faith" Hab 2:4; Mt 9:22; Mr 5:34; 10:52; Lu 8:48; 18:42; Eph 2:8

THE GOSPEL ACCORDING TO LUKE - Chapter 8

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 1

Verse 1. Every city and village. Of Galilee.

Preaching and showing the glad tidings of the kingdom of God.

That the kingdom of God was about to come, or that his reign in the gospel was about to be set up over men. See Barnes "Mt 3:2".

The twelve. The twelve apostles.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 2

Verse 2. Infirmities. Sickness.

Mary called Magdalene. So called from Magdala, the place of her residence. It was situated on the Sea of Galilee, south of Capernaum. To this place Jesus retired after feeding the four thousand. See Barnes "Mt 15:39".

Out of whom went. By the power of Jesus.

Seven devils. The word seven is often used for an indefinite number, and may signify merely many devils.

The expression is used to signify that she was grievously tormented, and rendered, doubtless, insane by the power of evil spirits. See Barnes "Mt 4:24".

It has been commonly supposed that Mary Magdalene was a woman of abandoned character, but of this there is not the least evidence. All that we know of her is that she was formerly grievously afflicted by the presence of those evil spirits, that she was perfectly cured by Jesus, and that afterward she became one of his most faithful and humble followers. She was at his crucifixion (Joh 19:25) and burial (Mr 15:47), and she was among those who had prepared the materials to embalm him (Mr 16:1), and who first went to the sepulchre after the resurrection; and what is particularly interesting in her history, she was the first to whom the risen Redeemer appeared (Mr 16:9), and his conversation with her is exceeded in interest and pathos by no massage of history, sacred or profane, Joh 20:11-18.

{a} "certain woman" Mt 27:55

{b} "out of whom went seven devils" Mr 16:9; Lu 8:30

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 3

Verse 3. Herod's Steward. Herod Antipas, who reigned in Galilee. He was a son of Herod the Great. The word steward means one who has charge of the domestic affairs of a family, to provide for it. This office was generally held by a slave who was esteemed the most faithful, and was often conferred as a reward of fidelity.

Ministered. Gave for his support.

Of their substance. Their property; their possessions. Christians then believed, when they professed to follow christ, that it was proper to give all up to him--that is, to commit all that we have to his disposal; to be willing to part with it for the promotion of his glory, and to leave it when he calls us away from it.

{c} "ministered" 2 Co 8:9

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 4

Verses 4-15. See the parable of the Sower explained in Barnes Notes on Mt 13:1-23.

See Barnes on "Mt 13:1, and following.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 5

Verse 5. No Barnes text on this verse.

{d} "sower" Mt 13:3; Mr 4:3

{e} "trodden down" Ps 119:118; Mt 5:13

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 6

Verse 6. No Barnes text on this verse.

{f} "rock" Jer 5:3

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 7

Verse 7. No Barnes text on this verse.

{???} "among thorns" Jer 4:3

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 8

Verse 8. No Barnes text on this verse.

{h} "an hundred fold" Ge 26:12

{l} "He that hath ears to hear" Mt 13:18; Mr 4:14

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 9

Verse 9. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 10

Verse 10. No Barnes text on this verse.

{k} "seeing they might not see" Is 6:9

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 11

Verse 11. No Barnes text on this verse.

{l} "Now, the parable is this:" Mt 13:18; Mr 4:14

{m} "seed" 1 Pe 1:23

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 12

Verse 12. No Barnes text on this verse.

{n} "taketh" Pr 4:5; Isa 65:11; Jas 1:23,24

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 13

Verse 13. No Barnes text on this verse.

{o} "receive the word with joy" Ps 106:12,13; Is 58:2; Ga 3:1,4; 4:15

{p} "have no root" Pr 12:3; Hos 6:4

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 14

Verse 14. No Barnes text on this verse.

{q} "are choked" 1 Ti 6:9,10; 2 Ti 4:10; 1 Jo 2:15-17

{r} "bring no fruit" Joh 15:16

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 15

Verse 15. No Barnes text on this verse.

{s} "honest" Jer 32:39

{t} "patience" He 10:36; Jas 1:4

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 16

Verse 16. No Barnes text on this verse.

See Barnes "Mr 4:21, and Mr 4:22-25

{u} "No man" Mt 5:15; Mr 4:21; Lu 11:23

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 17

Verse 17. No Barnes text on this verse.

See Barnes "Mr 4:21, and Mr 4:22-25

{v} "nothing is secret" Ec 12:4; Mt 10:26

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 18

Verse 18. No Barnes text on this verse.

See Barnes "Mr 4:21, and Mr 4:22-25

{w} "take heed" Jas 1:21-25 {x} "whosoever hath" Mt 13:12; 25:29; Lu 19:26

{1} "seemeth to have", or "thinketh that he hath"

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 19

Verse 19. No Barnes text on this verse.

See Barnes "Mt 12:46, and Mt 12:47-50

{y} "Then came to him" Mt 12:46; Mr 3:32

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 20

Verse 20. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 21

Verse 21. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 22

Verses 22-39. See this passage explained in the Barnes Notes on

See Barnes "Mt 8:23"

See Barnes "Mt 8:24

See Barnes "Mr 5:1, also Mr 5:2-20.

Verse 22. No Barnes text on this verse.

{z} "Now it came to pass" Mt 8:23; Mr 4:35

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 23

Verse 23. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 24

Verse 24. No Barnes text on this verse.

{a} "and awoke him" Ps 44:23; Is 51:9,10

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 25

Verse 25. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 26

Verse 26. No Barnes text on this verse.

{b} "And they arrived" Mt 8:28; Mr 5:1

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 27

Verse 27. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 28

Verse 28. No Barnes text on this verse.

{c} "torment me not" Is 27:1; Jas 2:19; Re 20:10

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 29

Verse 29. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 30

Verse 30. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 31

Verse 31. No Barnes text on this verse.

{d} "out into the deep" Re 20:3

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 32

Verse 32. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 33

Verse 33. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 34

Verse 34. No Barnes text on this verse.

{e} "they fled" Ac 19:16,17

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 35

Verse 35. No Barnes text on this verse.

{f} "right mind" Ps 51:10

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 36

Verse 36. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 37

Verse 37. No Barnes text on this verse.

{g} "besought him to depart" Ac 16:39

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 38

Verse 38. No Barnes text on this verse.

{h} "besought him" De 10:20,21; Ps 116:12,16

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 39

Verse 39. No Barnes text on this verse.

{k} "great things" Ps 126:2,3

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 40

Verses 40-56. See this passage explained in the Notes on Mt 9:18-26 and Mr 5:21-43.

See Barnes "Mt 9:18, and Mt 9:19-26 See Barnes "Mr 5:21, and Mr 5:22-43

Verse 40. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 41

Verse 41. No Barnes text on this verse.

{l} "there came a man named Jarius" Mt 9:13; Mr 5:22

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 42

Verse 42. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 43

Verse 43. No Barnes text on this verse.

{m} "had spent" 2 Ch 16:12; Is 55:2

{n} "physicians" Lu 6:19; 1 Pe 2:9

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 44

Verse 44. No Barnes text on this verse.

{o} "immediately" Mt 8:3; Lu 13:13

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 45

Verse 45. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 46

Verse 46. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 47

Verse 47. No Barnes text on this verse.

{q} "she was not hid" Ps 38:9; Ho 5:3

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 48

Verse 48. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 49

Verse 49. No Barnes text on this verse.

{s} "while she yet spoke" Mt 9:23; Mr 5:35

{t} "ruler of the synagogue" Lu 8:41,42

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 50

Verse 50. No Barnes text on this verse.

{u} "Fear not" Joh 11:25; Ro 4:17

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 51

Verse 51. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 52

Verse 52. No Barnes text on this verse.

{v} "sleepeth" Joh 11:11,13

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 53

Verse 53. No Barnes text on this verse.

{w} "laughed" Ps 22:7; Lu 16:14

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 54

Verse 54. No Barnes text on this verse.

{x} "arise" Lu 7:14; Joh 11:43

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 55

Verse 55. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 8 - Verse 56

Verse 56. No Barnes text on this verse.

{y} "charged them" Mt 8:4; 9:30; Mr 5:43

THE GOSPEL ACCORDING TO LUKE - Chapter 9

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 1

Verses 1-6. See Barnes "Mt 10:1, and Barnes on Mt 10:2-14

Verse 1. No Barnes text on this verse.

{a} "Then he called" Mt 10:1; Mr 3:13; 6:7

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 2

Verse 2. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 3Verse 3. No Barnes text on this verse.

{b} "Take nothing" Lu 10:4; 12:22

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 4

Verse 4. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 5

Verse 5. No Barnes text on this verse.

{c} "shake off" Ne 5:13; Ac 13:51; 18:6

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 6

Verse 6. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 7

Verse 7. No Barnes text on this verse.

{d} "Herod" Mt 14:1; Mr 6:14

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 8

Verse 8. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 9

Verse 9. No Barnes text on this verse.

{e} "desired to see him" Lu 23:8

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 10

Verses 10-17. See Barnes "Mt 14:13, also Mt 14:14-21.

Verse 10. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 11

Verse 11. No Barnes text on this verse.

{f} "when they knew it" Ro 10:14,17

{g} "he received them" Joh 6:37

{h} "kingdom of God" Ac 28:31

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 12

Verse 12. No Barnes text on this verse.

{k} "And when the day" Mt 14:15

{l} "desert place" Ps 78:19,20; Eze 34:25; Ho 13:5

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 13

Verse 13. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 14

Verse 14. No Barnes text on this verse.

{m} "Make them sit down" 1 Co 14:40

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 15

Verse 15. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 16

Verse 16. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 17

Verse 17. No Barnes text on this verse.

{n} "were all filled" Ps 107:9

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 18

Verses 18-26. See Barnes "Mt 16:13, and Barnes on Mt 16:14-27 See Barnes "Mr 8:27, and Barnes on Mr 28-38.

Verse 18. No Barnes text on this verse.

{o} "it came to pass" Mt 16:13; Mr 8:27

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 19

Verse 19. No Barnes text on this verse.

{p} "John the Baptist" Mt 14:2; Lu 9:7,8

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 20

Verse 20. The Christ of God. The Anointed of God. The Messiah appointed by God, and who had been long promised by him. See Barnes "Mt 1:1".

{q} "Peter answering" Joh 6:69

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 21

Verse 21. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 22

Verse 22. No Barnes text on this verse.

{r} "The Son of man" Mt 16:21; 17:22

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 23

Verse 23. No Barnes text on this verse.

{s} "If any man" Mt 10:38; 16:24; Mr 8:34; Lu 14:27; Ro 8:13; Col 3:5

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 24

Verse 24. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 25

Verse 25. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 26

Verse 26. No Barnes text on this verse.

{t} "For whosoever shall" Mt 10:33; Mr 8:38; 2 Ti 2:12

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 27

Verse 27. No Barnes text on this verse.

{u} "But I tell you a truth" Mt 16:28; Mr 9:1

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 28

Verses 28-36. See an account of the transfiguration in Mt 17:1-13 Mr 9:23.

Verse 28. No Barnes text on this verse.

{w} "And it came to pass" Mt 17:1; 9:2

{1} "sayings", or "things"

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 29

Verse 29. The fashion. The appearance. Glistering. Shining like lightning--of a bright, dazzling whiteness. As Mark says, "more white than any fuller could make it."

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 30

Verse 30. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 31

Verse 31. In glory. Of a glorious appearance. Of an appearance like that which the saints have in heaven.

His decease. Literally his exit or departure. The word translated here decease--that is, exit, or going out--is elsewhere used to denote death. See Barnes "2 Pe 1:15".

Death is a departure or going out from this life. In this word there may be an allusion to the departure of the children of Israel from Egypt. As that was going out from bondage, pain, and humiliation, so death, to a saint, is but going forth from a land of captivity and thraldom to one of plenty and freedom; to the land of promise, the Canaan in the skies.

He should accomplish. Which was about to take place.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 32

Verse 32. Heavy with sleep. Borne down with sleep--oppressed, overcome with sleep. It may seem remarkable that they should fall asleep on such an occasion; but we are to bear in mind that this may have been in the night, and that they were weary with the toils of the day. Besides, they did not fall asleep while the transfiguration lasted. While Jesus was praying, or perhaps after he closed, they fell asleep. While they were sleeping his countenance was changed, and Moses and Elias appeared. The first that they saw of it was after they awoke, having been probably awakened by the shining of the light around them.

{x} "heavy with sleep" Da 8:18; 10:9

{y} "they saw his glory" Joh 1:14

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 33

Verse 33. No Barnes text on this verse.

{z} "It is good for us to be here" Ps 27:4; 73:28

{a} "not knowing what he said" Mr 10:38

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 34

Verse 34. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 35

Verse 35. No Barnes text on this verse.

{c} "hear him" De 18:15; Ac 3:22

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 36

Verse 36. Jesus was found alone. That is, the two men had left him. In respect to them he was alone.

{d} "told no man" Ec 3:7.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 37

Verses 37-43. See this passage explained in the Notes on Mt 17:14-21, and Mr 9:14-29. See Barnes "Mt 17:14, and Mt 17:15-21. See Barnes "Mr 9:14, and Mr 9:15-29.

Verse 37. No Barnes text on this verse.

{e} "it came to pass" Mt 17:14; Mr 9:17

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 38

Verse 38. No Barnes text on this verse.

{f} "only child" Zec 12:10

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 39

Verse 39. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 40

Verse 40. No Barnes text on this verse.

{g} "they could not" Ac 19:13-16

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 41

Verse 41. No Barnes text on this verse.

{h} "faithless" Joh 20:27; Heb 4:2

{i} "perverse" De 32:5; Ps 78:8

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 42

Verse 42. No Barnes text on this verse.

{k} "rebuked" Mr 1:27

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 43

Verse 43. No Barnes text on this verse.

{l} "amazed" Ps 139:14; Zec 8:6

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 44

Verse 44. Let these sayings. Probably this refers to the sayings of the people, who had seen his miracles, and who on that account had praised and glorified God. On that ground they had acknowledged him to be the Christ. As if he had said, "I am about to die. You will then be disconsolate, and perhaps doubtful about my being the Christ. Then do you remember these miracles, and the confessions of the people--the evidence which I gave you that I was from God." Or it may mean, "Remember that I am about to die, and let my sayings in regard to that sink down into your hearts, for it is a most important event; and you will have need of remembering, when it takes place, that I told you of it." This last interpretation, however, does not agree as well with the Greek as the former.

{m} "for the Son of man" Mt 17:22

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 45

Verse 45. It was hid from them. They had imbibed the common notions of the Jews that he was to be a prince and a conqueror, to deliver the nation. They could not understand how that could be, if he was soon to be delivered into the hands of his enemies to die. In this way it was hid from them--not by God, but by their previous false belief. And from this we may learn that the plainest truths of the Bible are unintelligible to many because they have embraced some belief or opinion before which is erroneous, and which they are unwilling to abandon. The proper way of reading the Bible is to lay aside all previous opinions and submit entirely to God. The apostles should have supposed that their previous notions of the Messiah were wrong, and should have renounced them. They should have believed that what Jesus then said was consistent with his being the Christ. So we should believe that all that God says is consistent with truth, and should forsake all other opinions.

{o} "But they understood not" Mar 9:32; Lu 2:50; 18:34

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 46

Verses 46-50. See Barnes "Mt 18:1, and Mt 18:2-5. Comp. Mr 9:33-38.

{p} "Then there arose" Mt 18:1; Mr 9:34

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 47

Verse 47. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 48

Verse 48. No Barnes text on this verse.

{q} "Whosoever shall receive" Mt 23:11,12; Lu 14:11

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 49

Verse 49. No Barnes text on this verse.

{a} "we saw one casting" Nu 11:27-29

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 50

Verse 50. No Barnes text on this verse.

{t} "for he that is not against us" Mt 12:30; Lu 16:13.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 51

Verse 51. Should be received up. The word here translated "received up" means literally a removal from a lower to a higher place, and here it refers evidently to the solemn ascension of Jesus to heaven. It is often used to describe that great event. See Ac 1:11,22; Mr 16:19, 1 Ti 3:16. The time appointed for him to remain on the earth was about expiring, and he resolved to go to Jerusalem and die. And from this we learn that Jesus made a voluntary sacrifice; that he chose to give his life for the sins of men. Humanly speaking, had he remained in Galilee he would have been safe; but that it might appear that he did not shun danger, and that he was really a voluntary sacrifice-- that no man had power over his life except as he was permitted (Joh 19:11)--he chose to put himself in the way of danger, and even to go into scenes which he knew would end in his death.

He steadfastly set his face. He determined to go to Jerusalem, or he set out resolutely. When a man goes toward an object, he may be said to set his face toward it. The expression here means only that he resolved to go, and it implies that he was not appalled by the dangers--that he was determined to brave all, and go up into the midst of his enemies-- to die.

{u} "received up" Mr 16:19; Ac 1:2.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 52

Verse 52. Sent messengers. In the original the word is angels; and the use of that word here shows that the word angel in the Bible does not always mean heavenly beings.

To make ready. To prepare a place, lodgings, refreshments. He had no reason to expect that he would experience any kind treatment from the Samaritans if he came suddenly among them, and if they saw that he was going to Jerusalem. He therefore made provision beforehand, and thus has shown us that it is not improper to look out beforehand for the supply of our wants, and to guard against want and poverty.

Samaritans, See Barnes "Mt 10:5"

{v} "Samaritans" Joh 4:4

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 53

Verse 53. They did not receive him. Did not entertain him hospitably, or receive him with kindness.

Because his face was, &c. Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans pertained to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on Mount Gerizim, and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Perhaps they had hoped that he would decide that they were right in regard to the building of the temple. Had he decided the question in that way, they would have received him as the Messiah gladly; but when they saw that he was going among the Jews-- that by going he would decide in their favour, they resolved to have nothing to do with him, and they rejected him. And from this we may learn---

1st. That men wish all the teachers of religion to fall in with their own views.

2nd. That if a doctrine does not accord with their selfish desires, they are very apt to reject it.

3rd. That if a religious teacher or a doctrine favours a rival sect, it is commonly rejected without examination. And,

4th. That men, from a regard to their own views and selfishness, often reject the true religion, as the Samaritans did the Son of God, and bring upon themselves swift destruction.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 54

Verse 54. James and John. They were called Boanerges --sons of thunder--probably on account of their energy and power in preaching the gospel, or of their vehement and rash zeal--a remarkable example of which we have in this instance, Mr 3:17.

Wilt thou, &c. The insult had been offered to Jesus, their friend, and they felt it; but their zeal was rash and their spirit bad. Vengeance belongs to God: it was not theirs to attempt it,

Fire from heaven. Lightning, to consume them.

As Elias did. By this they wished to justify their zeal. Perhaps, while they were speaking, they saw Jesus look at them with disapprobation, and to vindicate themselves they referred to the case of Elijah. The case is recorded in 2 Ki 1:10-12.

{w} "as Elias did" 2 Ki 1:10,12.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 55

Verse 55. Ye know not what manner of spirit ye are of. You suppose that you are actuated by a proper love for me; but you know not yourselves. It is rather a love of revenge; rather revengeful feelings toward the Samaritans than proper feelings toward me. We learn here--

1st. That apparent zeal for God may be only improper opposition toward our fellow-men.

2nd. That men, when they wish to honour God, should examine their spirit, and see if there is not lying at the bottom of their professed zeal for God some bad feeling toward their fellow-men.

3rd. That the highest opposition which Jesus met with was not inconsistent with his loving those who opposed him, and with his seeking to do them good.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 56

Verse 56. For the Son of man, &c. You should imitate, in your spirit, the Son of man. He came not to destroy. If he had come for that purpose, he would have destroyed these Samaritans; but he came to save. He is not soon angry. He bears patiently opposition to himself, and you should bear opposition to him. You should catch his spirit; temper your zeal like his; seek to do good to those who injure you and him; be mild, kind, patient, and forgiving.

{x} "For the Son of man" Joh 3:17; 12:47

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 57

Verses 57-60. See Barnes on "Mt 8:19, and Mt 8:20-22.

Verse 57. No Barnes text on this verse.

{y} "And it came to pass" Mt 8:19

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 58

Verse 58. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 59

Verse 59. No Barnes text on this verse.

{z} "Lord, suffer me first" 1 Ki 19:20.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 60

Verse 60. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 61

Verse 61. Bid them farewell. To take leave, inform them of the design, and set things at home in order. Jesus did not suffer this, because he probably saw that he would be influenced by a love of his friends, or by their persuasions, not to return to him. The purpose to be a Christian requires decision. Men should not tamper with the world. They should not consult earthly friends about it. They should not even allow worldly friends to give them advice whether to be Christians or not. God is to be obeyed rather than man, and they should come forth boldly, and resolve at once to give themselves to his service.

THE GOSPEL ACCORDING TO LUKE - Chapter 9 - Verse 62

Verse 62. No man, having put his hand, &c. To put one's hand to a plough is a proverbial expression to signify undertaking any business. In order that a ploughman may accomplish his work, it is necessary to look onward--to be intent on his employment--not to be looking back with regret that he undertook it. So in religion. He that enters on it must do it with his whole heart. He that comes still loving the world--still looking with regret on its pleasures, its wealth, and its honours--that has not wholly forsaken them as his portion, cannot be a Christian, and is not fit for the kingdom of God. How searching is this test to those who profess to be Christians! And how solemn the duty of all men to renounce all earthly objects, and to be not only almost, but altogether, followers of the Son of God! It is perilous to tamper with the world --to look at its pleasures or to seek its society. He that would enter heaven must come with a heart full of love to God; giving all into his hands, and prepared always to give up all his property, his health, his friends, his body, his soul to God, when he demands them, or he cannot be a Christian. Religion is everything or nothing. He that is not willing to sacrifice everything for the cause of God, is really willing to sacrifice nothing.

THE GOSPEL ACCORDING TO LUKE - Chapter 10

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 1

Verse 1. After these things. After the appointment of the twelve apostles, and the transactions recorded in the previous chapters.

Verse 1. Other seventy. Seventy others besides the apostles. They were appointed for a different purpose from the apostles. The apostles were to be with him; to hear his instructions; to be witnesses of his miracles, his sufferings, his death, his resurrection and ascension, that they might there go and proclaim all these things to the world. The seventy were sent out to preach immediately, and chiefly where he himself was about to come. They were appointed for a temporary object. They were to go into the villages and towns, and prepare the way for his coming. The number seventy was a favourite number among the Jews. Thus the family of Jacob that came into Egypt consisted of seventy, Ge 46:27. The number of elders that Moses appointed to aid him was the same, Nu 11:16,25. The number which composed the great Sanhedrim, or council of the nation, was the same. It is not improbable that our Saviour appointed this number with reference to the fact that it so often occurred among the Jews, or after the example of Moses, who appointed seventy to aid him in his work; but it is evident that the office was temporary--that it had a specific design --and of course that it would be improper to attempt to find now a continuation, of it, or a parallel to it, in the Christian ministry.

Two and two. There was much wisdom in sending them in this manner. It was done, doubtless, that they might aid one another by mutual counsel, and that they might sustain and comfort one another in their persecutions and trials. Our Lord in this showed the propriety of having a religious friend, who would be a confidant and help. Every Christian, and especially every Christian minister, needs such a friend, and should seek some one to whom he can unbosom himself, and with whom he can mingle his feelings and prayers.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 2

Verse 2. See Barnes "Mt 9:36" See Barnes "Mt 9:37"

{b} "The harvest truly is great" Mt 9:37; Joh 4:35

{c} "the labourers are few" 1 Co 3:9; 1 Ti 5:17

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 3

Verse 3. See Barnes "Mt 10:16"

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 4

Verse 4. Purse--scrip--shoes. See Barnes on "Mt 10:10".

Salute no man by the way. Salutations among the Orientals did not consist, as among us, of a slight bow or an extension of the hand, but was performed by many embraces and inclinations, and even prostrations of the body on the ground. All this required much time; and as the business on which the seventy were sent was urgent, they were required not to delay their journey by long and formal salutations of the persons whom they met.

If two Arabs of equal rank meet each other, they extend to each other the right hand, and having clasped, they elevate them as if to kiss them. Each one then draws back his hand and kisses it instead of his friend's, and then places it upon his forehead. The parties then continue the salutation by kissing each other's beard. They give thanks to God that they are once more permitted to see their friend--they pray to the Almighty in his behalf. Sometimes they repeat not less than ten times the ceremony of grasping hands and kissing.

It may also be added, in the language of Dr. Thomson (The Land and the Book, vol. i. p. 534), that

there is such an amount of insincerity, flattery, and falsehood in the terms of salutation prescribed by etiquette, that our Lord, who is truth itself, desired his representatives to dispense with them as far as possible, perhaps tacitly to rebuke them. These 'instructions' were also intended to reprove another propensity which an Oriental can scarcely resist, no matter how urgent his business. If he meets an acquaintance, he must stop and make an endless number of inquiries and answer as many. If they come upon men making a bargain or discussing any other matter, they must pause and intrude their own ideas, and enter keenly into the business, though it in no wise concerns them; and more especially, an Oriental can never resist the temptation to assist where accounts are being settled or money counted out. The clink of coin has a positive fascination to them. Now the command of our Saviour strictly forbade all such loiterings. They would waste time, distract attention, and in many ways hinder the prompt and faithful discharge of their important mission.

The salutation of friends, therefore, was a ceremony which consumed much time; and it was on this account that our Lord on this occasion forbade them to delay their journey to greet others. A similar direction is found in 2 Ki 4:29.

{d} "Carry neither" Lu 9:3

{e} "salute no man" Ge 24:33,56; 2 Ki 4:29; Pr 4:25

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 5

Verse 5. See Barnes on "Mt 10:13"

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 6

Verse 6. The son of peace That is, if the house or family be worthy, or be disposed to receive you in peace and kindness. Mt 10:13. The son of peace means one disposed to peace, or peaceful and kind in his disposition. Comp. Mt 1:1.

{f} "son of peace" Is 9:6

{g} "your peace shall rest" Ge 24:33,65; 2 Ki 4:29; Pr 4:25

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 7

Verse 7. See Barnes on "Mt 10:11".

On this passage Dr. Thomson (The Land and the Book, vol. i. p. 534) remarks:

The reason [for the command, 'Go not from house to house'] is very obvious to one acquainted with Oriental customs. When a stranger arrives in a village or an encampment, the neighbours, one after another, must invite him to eat with them. There is a strict etiquette about it, involving much ostentation and hypocrisy, and a failure in the due observance of this system of hospitality is violently resented, and often leads to alienations and feuds among neighbours; it also consumes much time, causes unusual distraction of mind, leads to levity, and every way counteracts the success of a spiritual mission.

{h} "the labourer is" 1 Co 9:4-14; 1 Ti 5:18

{i} "Go not from house" 1 Ti 5:13

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 8

Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15".

Verse 8. No Barnes text on this verse.

{k} "eat such things as are set before you" 1 Co 10:27.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 9

Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15".

Verse 9. No Barnes text on this verse.

{l} "The kingdom of God" Mt 3:2.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 10

Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15".

Verse 10. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 11

Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15".

Verse 11. No Barnes text on this verse.

{m} "the very dust of your city" Lu 9:5.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 12

Verses 8-12. See Barnes "Mt 10:14, See Barnes "Mt 10:15".

Verse 12. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 13

Verses 13-15. See Barnes on "Mt 11:21" See Barnes on "Mt 11:22"

See Barnes on "Mt 11:23".

Verse 13. No Barnes text on this verse.

{n} "Woe" Mt 11:21

{o} "if the mighty works" Eze 3:6

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 14

Verses 13-15. See Barnes on "Mt 11:21" See Barnes on "Mt 11:22"

See Barnes on "Mt 11:23".

Verse 14. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 15

Verses 13-15. See Barnes on "Mt 11:21" See Barnes on "Mt 11:22"

See Barnes on "Mt 11:23".

Verse 15. No Barnes text on this verse.

{p} "which are exalted to heaven" Eze 26:20; 31:18

{r} "shalt be thrust down to hell" Joh 13:20

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 16

Verse 16. See Barnes on "Mt 10:40".

No Barnes text on this verse.

{r} "He that heareth you" Joh 13:20

{s} "he that despiseth you" Ac 5:4

{t} "he that despiseth me" Joh 5:23

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 17

Verse 17. The devils are subject unto us. The devils obey us. We have been able to cast them out.

Through thy name. When commanded in thy name to come out of those who are possessed.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 18

Verse 18. I beheld Satan, &c. Satan here denotes evidently the prince of the devils who had been cast out by the seventy disciples, for the discourse was respecting their power over evil spirits. Lightening is an image of rapidity or quickness. I saw Satan fall quickly or rapidly--as quick as lightning. The phrase "from heaven" is to be referred to the lightning, and does not mean that he saw Satan fall from heaven, but that he fell as quick as lightning from heaven or from the clouds. The whole expression then may mean,

"I saw at your command devils immediately depart, as quick as the flash of lightning. I gave you this power--I saw it put forth--and I give also now, in addition to this, the power to tread on serpents," &c.

{u} "Satan as lightning" Re 12:8,9

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 19

Verse 19. To tread on serpents. Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, I will keep you from danger. If you go among bitter and malignant enemies that would seek your life, I will preserve you. See Barnes "Mr 16:18".

Scorpions. The scorpion is an animal with eight feet, eight eyes, and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, and seldom exceeds 4 inches in length. Its sting is extremely poisonous, and it is sometimes fatal to life. It is in Scripture the emblem of malicious and crafty men. When rolled up it has some resemblance to an egg, Lu 12:12; Eze 2:6. The annexed cut will give an idea of its usual form and appearance.

The enemy. Satan. The meaning of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries--from all wicked and crafty men; and this shows that he had divine power. He that can control Satan and his hosts--that can be present to guard from all their machinations, see all their plans, and destroy all their designs, must be clothed with no less than almighty power.

{v} "tread on serpents" Mr 16:18; Ac 28:5

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 20

Verse 20. Rather rejoice, &c. Though it was an honour to work miracles, though it is an honour to be endowed with talents, and influence, and learning, yet it is a subject of chief joy that we are numbered among the people of God, and have a title to everlasting life.

Names are written in heaven. The names of citizens of a city or state were accustomed to be written in a book or register, from which they were blotted out when they became unworthy, or forfeited the favour of their country. Comp. Ps 69:28; Ex 32:32; De 9:14; Re 3:5.

That their names were written in heaven means that they were citizens of heaven; that they were friends of God and approved by him, and would be permitted to dwell with him. This was of far more value than all earthly honour, power, or wealth, and in this men should rejoice more than in eminent endowments of influence, learning, talents, or possessions.

{w} "your names are written" Ex 32:32; Ps 69:28; Is 4:3; Da 12:1; Php 4:3; Heb 12:23; Re 13:8; 20:12; 21:27

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 21

Verses 21-22. See Barnes "Mt 11:25; See Barnes "Mt 11:26" See Barnes "Mt 11:27.

{1} "All things", Many ancient copies add, "And turning to his disciples, he said"

{x} "things" Mt 28:18; Joh 3:35

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 22

Verses 21-22. See Barnes "Mt 11:25; See Barnes "Mt 11:26" See Barnes "Mt 11:27.

Verse 22. No Barnes text on this verse.

{y} "no man knoweth who the Son is" Joh 6:44,46

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 23

Verses 23-24. See Barnes "Mt 13:16" See Barnes "Mt 13:17".

No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 24

Verse 23-24. See Barnes "Mt 13:16" See Barnes "Mt 13:17".

{z} "many prophets and kings" 1 Pe 1:10

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 25

Verse 25. A certain lawyer. One who professed to be well skilled in the laws of Moses; and whose business it was to explain them.

Stood up. Rose--came forward to address him.

Tempted him. Feigned a desire to be instructed, but did it to perplex him, or to lead him, if possible, to contradict some of the maxims of the law.

Inherit eternal life. Be saved. This was the common inquiry among the Jews. They had said that man must keep the commandments--the written and oral law.

{a} "what shall I do" Ac 16:30,31

{b} "to inherit eternal" Ga 3:18

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 26

Verse 26. What is written, &c. Jesus referred him to the law as a safe rule, and asked him what was said there. The lawyer was doubtless endeavouring to justify himself by obeying the law. He trusted to his own works. To bring him off from that ground--to make him feel that it was an unsafe foundation, Jesus showed him what the law required, and thus showed him that he needed a better righteousness than his own. This is the proper use of the law. By comparing ourselves with that we see our own defects, and are thus prepared to welcome a better righteousness than our own that of the Lord Jesus Christ. Thus the law becomes a schoolmaster to lead us to him, Ga 3:24

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 27

Verses 27-28. See Barnes "Mt 22:37" See Barnes "Mt 22:38" See Barnes "Mt 22:39" See Barnes "Mt 22:40".

Verse 27. No Barnes text on this verse.

{c} "Thou shalt love" De 6:5

{d} "thy neighbour as" Le 19:18

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 28

Verses 27-28. See Barnes "Mt 22:37" See Barnes "Mt 22:38" See Barnes "Mt 22:39" See Barnes "Mt 22:40".

Verse 28. No Barnes text on this verse.

{e} "This do" Le 18:5; Ne 9:29; Eze 20:11,21; Ro 10:6; Ga 3:12

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 29

Verse 29. To justify himself. Desirous to appear blameless, or to vindicate himself, and show that he had kept the law. Jesus wished to lead him to a proper view of his own sinfulness, and his real departure from the law. The man was desirous of showing that he had kept the law; or perhaps he was desirous of justifying himself for asking the question; of showing that it could not be so easily settled; that a mere reference to the words of the law did not determine it. It was still a question what was meant by neighbour. The Pharisees held that the Jews only were to be regarded as such, and that the obligation did not extend at all to the Gentiles. The lawyer was probably ready to affirm that he had discharged faithfully his duty to his countrymen, and had thus kept the law, and could justify himself. Every sinner is desirous of justifying himself. He seeks to do it by his own works. For this purpose he perverts the meaning of the law, destroys its spirituality, and brings down the law to his standard, rather than attempt to frame his life by its requirements.

{f} "justify" Job 32:2; Lu 16:15; Ro 4:2; Ga 3:11; Jas 2:24

{g} "neighbour" Mt 5:43,44

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 30

Verse 30. Jesus answering. Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found anywhere, he made the lawyer his own judge in the case, and constrained him to admit what at first he would probably have denied. He compelled him to acknowledge that a Samaritan--of a race most hated of all people by the Jews--had shown the kindness of a neighbour, while a priest and a Levite had denied it to their own countrymen.

From Jerusalem to Jericho. Jericho was situated about 15 miles to the north-east of Jerusalem, and about 8 west of the river Jordan. See Barnes "Mt 20:29".

Fell among thieves. Fell among robbers. The word thieves means those who merely take property. These were highwaymen, and not merely took the property, but endangered the life. They were robbers. From Jerusalem to Jericho the country was rocky and mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for highwaymen. This was also a very frequented road. Jericho was a large place, and there was much travelling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed forty thousand men who had been employed in building the temple, a large part of whom became highwaymen (Josephus' Antiquities, xv. 7). The following remarks of Professor Hackett, who visited Palestine in 1852, will furnish a good illustration of the scene of this parable. It is remarkable that a parable uttered more than eighteen hundred years ago might still be appropriately located in this region. Professor Hackett (Illustrations of Scripture, p. 215, 216) says of this region:

It is famous at the present day as the haunt of thieves and robbers. No part of the traveller's journey is so dangerous as the expedition to Jericho and the Dead Sea. The Oriental pilgrims who repair to the Jordan have the protection of an escort of Turkish soldiers; and others who would make the same journey must either go in company with them, or provide for their safety by procuring a special guard. I was so fortunate as to be able to accompany the great caravan at the time of the annual pilgrimage. Yet, in spite of every precaution, hardly a season passes in which some luckless wayfarer is not killed or robbed in 'going down from Jerusalem to Jericho.' The place derives its hostile character from its terrible wildness and desolation. If we might conceive of the ocean as being suddenly congealed and petrified when its waves are tossed mountain high, and dashing in wild confusion against each other, we should then have some idea of the aspect of the desert in which the Saviour has placed so truthfully the parable of the good Samaritan. The ravines, the almost inaccessible cliffs, the caverns, furnish admirable lurking-places for robbers. They can rush forth unexpectedly upon their victims, and escape as soon almost beyond the possibility of pursuit. Every circumstance in this parable, therefore, was full of significance to those who heard it. The Saviour delivered it near Bethany, on the border of the frightful desert, Lu 10:25,38. Jericho was a sacerdotal city. The passing of priests and Levites between that place and Jerusalem was an everyday occurrence. The idea of a caravanserai or 'inn' on the way was not invented, probably, for the sake of the allegory, but borrowed from the landscape. There are the ruins now of such a shelter for the benighted or unfortunate on one of the heights which overlook the infested road. Thus it is that the instructions of our Lord derive often the form and much of their pertinence from the accidental connections of time and place.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 31

Verse 31. By chance. Accidentally, or as it happened. It means that he did not do it with a design to aid the man that was wounded.

A certain priest. It is said that not less than twelve thousand priests and Levites dwelt at Jericho; and as their business was at Jerusalem, of course there would be many of them constantly travelling on that road.

When he saw him. He saw him lie, but came not near him.

Passed by on the other side. On the farther side of the way. Did not turn out of his course even to come and see him.

{h} "passed by on the other side" Ps 38:11

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 32

Verse 32. A Levite. The Levites, as well as the priests, were of the tribe of Levi, and were set apart to the duties of religion. The peculiar duty of the priest was to offer sacrifice at the temple; to present incense; to conduct the morning and evening services of the temple, &c. The office or duty of the Levites was to render assistance to the priests in their services. In the journey of the Israelites through the wilderness, it was their duty to transport the various parts of the tabernacle and the sacred utensils. It was their duty to see that the tabernacle and the temple were kept clean; to prepare supplies for the sanctuary, such as oil, incense, wine, &c. They had also the care of the sacred revenues, and after the time of David they conducted the sacred music of the temple service, Nu 8:5-22; 1 Ch 23:3-5,24-32; 24:27-31.

Came and looked on him. It is remarked by critics, here, that the expression used does not denote, as in the case of the priest, that he accidentally saw him and took no farther notice of him, but that he came and looked on him more attentively, but still did nothing to relieve him.

{i} "came and looked on him" Ps 109:25; Pr 27:10

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 33

Verse 33. A certain Samaritan. The Samaritans were the most inveterate foes of the Jews. They had no dealings with each other. See Barnes "Mt 10:5".

It was this fact which rendered the conduct of this good man so striking, and which was thus set in strong contrast with the conduct of the priest and the Levite. They would not help their own afflicted and wounded countryman. He, who could not be expected to aid a Jew, overcame all the usual hostility between the people; saw in the wounded man a neighbour, a brother, one who needed aid; and kindly denied himself to show kindness to the stranger.

{k} "Samaritan" Joh 4:9

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 34

Verse 34. Pouring in oil and wine. These were often used in medicine to heal wounds. Probably they were mingled together, and had a highly sanative quality. How strikingly is his conduct contrasted with the priest and Levite! and how particularly as well as beautifully by this does our Saviour show what we ought to do to those who are in circumstances of need! He does not merely say in general that he showed him kindness, but he told how it was done. He stopped--came where he was --pitied him--bound up his wounds-- set him on his own beast--conducted him to a tavern--passed the night with him, and then secured the kind attendances of the landlord, promising him to pay him for his trouble--and all this without desiring or expecting any reward. If this had been by a Jew, it would have been signal kindness; if it had been by a Gentile, it would also have been great kindness; but it was by a Samaritan --a man of a nation most hateful to the Jews, and therefore it most strikingly shows what we are to do to friends and foes when they are in distress.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 35

Verse 35. Two pence. About 27 cents, or 1s. 2d. This may seem a small sum, but we are to remember that that sum was probably ten times as valuable then as now--that is, that it would purchase ten times as much food and the common necessaries of life as the same sum would now. Besides, it is probable that all the man wanted was attention and kindness, and for all these it was the purpose of the Samaritan to pay when he returned.

The host. The innkeeper.

{n} "I will repay thee" Pr 19:17; Lu 14:14

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 36

Verse 36. Was neighbour. Showed the kindness of a neighbour, or evinced the proper feelings of a neighbour. The lawyer had asked him who was his neighbour? Jesus in this beautiful narrative showed him who and what a neighbour was, and he did this in a way that disarmed his prejudice, deeply affected him in regard to his own duty, and evinced the beauty of religion. Had he at first told him that a Samaritan might be a neighbour to a Jew and deserve his kindness, he would have been at once revolted at it; but when, by a beautiful and affecting narrative, he brought the man himself to see that it might be, he was constrained to admit it. Here we see the beauty of a parable and its use. It disarmed prejudice, fixed the attention, took the mind gently yet irresistibly, and prevented the possibility of cavil or objection. Compare, also, the address of Nathan to David, 2 Sa 12:1-7.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 37

Verse 37. He that showed mercy. His Jewish prejudice would not permit him to name the Samaritan, but there was no impropriety, even in his view, in saying that the man who showed so much mercy was really the neighbour to the afflicted, and not he who professed to be his neighbour, but who would do nothing for his welfare.

Go, and do thou likewise. Show the same kindness to all--to friend and foe--and then you will have evidence that you keep the law, and not till then. Of this man we know nothing farther; but from this inimitably beautiful parable we may learn--

1. That the knowledge of the law is useful to make us acquainted with our own sinfulness and need of a Saviour.

2. That it is not he who professes most kindness that really loves us most, but he who will most deny himself that he may do us good in times of want.

3. That religion requires us to do good to all men, however accidentally we may become acquainted with their calamities.

4. That we should do good to our enemies. Real love to them will lead us to deny ourselves, and to sacrifice our own welfare, that we may help them in times of distress and alleviate their wants.

5. That he is really our neighbour who does us the most good-- who helps us in our necessities, and especially if he does this when there has been a controversy or difference between us and him.

6. We hence see the beauty of religion. Nothing else will induce men to surmount their prejudices, to overcome opposition, and to do good to those who are at enmity with them. True religion teaches us to regard every man as our neighbour; prompts us to do good to all, to forget all national or sectional distinctions, and to aid all those who are in circumstances of poverty and want. If religion were valuable for nothing but this, it would be the most lovely and desirable principle on earth, and all, especially in their early years, should seek it. Nothing that a young person can gain will be so valuable as the feeling that regards all the world as one great family, and to learn early to to do good TO ALL.

7. The difference between the Jew and the Samaritan was a difference in religion and religious opinion; and from the example of the latter we may learn that, while men differ in opinions on subjects of religion, and while they are zealous for what they hold to be the truth, still they should treat each other kindly; that they should aid each other in necessity; and that they should thus show that religion is a principle superior to the love of sect, and that the cord which binds man to man is one that is to be sundered by no difference of opinion, that Christian kindness is to be marred by no forms of Worship, and by no bigoted attachment for what we esteem the doctrines of the gospel.

{o} "He that showed mercy" Pr 14:21; Ho 6:6; Mic 6:8; Mt 23:23

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 38

Verse 38. A certain village. Bethany. See Joh 11:1. It was on the eastern declivity of the Mount of Olives. See Barnes "Mt 21:1".

Received him. Received him kindly and hospitably. From this it would seem that Martha was properly the mistress of the house. Possibly she was a widow, and her brother Lazarus and younger sister Mary lived with her; and as she had the care of the household, this will also show why she was so diligently employed about domestic affairs.

{p} "Martha" Joh 11:1; 12:2,3

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 39

Verse 39. Sat at Jesus' feet. This was the ancient posture of disciples or learners. They sat at the feet of their teachers-- that is, beneath them, in a humble place. Hence Paul is represented as having been brought up at the feet of Gamaliel, Ac 22:3. When it is said that Mary sat at Jesus' feet, it means that she was a disciple of his; that she listened attentively to his instructions, and was anxious to learn his doctrine.

{q} "sat at Jesus' feet" Lu 8:35; Ac 22:3

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 40

Verse 40. Martha was cumbered about much serving. Was much distracted with the cares of the family, and providing suitably to entertain the Saviour. It should be said here that there is no evidence that Martha had a worldly or covetous disposition. Her anxiety was to pro- vide suitable entertainment for the Lord Jesus. As mistress of the family, this care properly devolved on her; and the only fault which can be charged on her was too earnest a desire to make such entertainment, when she might have sat with Mary at his feet, and, perhaps, too much haste and fretfulness in speaking to Jesus about Mary.

Dost thou not care, &c. This was an improper reproof of our Lord, as if he encouraged Mary in neglecting her duty. Or perhaps Martha supposed that Mary was sitting there to show him the proper expressions of courtesy and kindness, and that she would not think it proper to leave him without his direction and permission. She therefore hinted to Jesus her busy employments, her need of the aid of her sister, and requested that he would signify his wish that Mary should assist her.

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 41

Verse 41. Thou art careful. Thou art anxious.

Troubled. Disturbed, distracted, very solicitous.

Many things. The many objects which excite your attention in the family. This was probably designed as a slight reproof, or a tender hint that she was improperly anxious about those things, and that she should, with Mary, rather choose to hear the discourses of heavenly wisdom.

{r} "thou art" Mr 4:19; Lu 21:34; 1 Co 7:32,35

THE GOSPEL ACCORDING TO LUKE - Chapter 10 - Verse 42

Verse 42. But one thing is needful. That is, religion, or piety. This is eminently and peculiarly needful. Other things are of little importance. This should be secured first, and then all other things will be added. See 1 Ti 4:8; Mt 6:33.

That good part. The portion of the gospel; the love of God, and an interest in his kingdom. She had chosen to be a Christian, and to give up her time and affections to God.

Which shall not be taken away. God will not take away his grace from his people, neither shall any man pluck them out of his hand, Joh 10:28,29.

From this interesting narrative we learn--

1st. That the cares of this life are dangerous, even when they seem to be most lawful and commendable. Nothing of a worldly nature could have been more proper than to provide for the Lord Jesus and supply his wants. Yet even for this, because it too much engrossed her mind, the Lord Jesus gently reproved Martha. So a care for our families may be the means of our neglecting religion and losing our souls.

2nd. It is of more importance to attend to the instructions of the Lord Jesus than to be engaged in the affairs of the world. The one will abide for ever; the other will be but for a little time.

3rd. There are times when it is proper to suspend worldly employments, and to attend to the affairs of the soul. It was proper for Mary to do it. It would have been proper for Martha to have done it. It is proper for all--on the Sabbath and at other occasional seasons --seasons of prayer and for searching the word of God--to suspend worldly concerns and to attend to religion.

4th. If attention to religion be omitted at the proper time, it will always be omitted. If Mary had neglected to hear Jesus then, she might never have heard him.

5th. Piety is the chief thing needed. Other things will perish. We shall soon die, All that we can gain we must leave. But the soul will live. There is a judgment-seat; there is a heaven; there is a hell; and all that is needful to prepare us to die, and to make us happy forever, is to be a friend of Jesus, and to listen to his teaching:

6th. Piety is the chief ornament in a female. It sweetens every other virtue; adorns every other grace; gives new loveliness to the tenderness, mildness, and grace of the female character. Nothing is more lovely than a female sitting at the feet of the meek and lowly Jesus, like Mary; nothing more unlovely than entire absorption in the affairs of the world, like Martha. The most lovely female is she who has most of the spirit of Jesus; the least amiable, she who neglects her soul--who is proud, gay, thoughtless, envious, and unlike the meek and lowly Redeemer. At his feet are peace, purity, joy. Everywhere else an alluring and wicked world steals the affections and renders us vain, gay, wicked, proud, and unwilling to die.

{s} "one thing" Ps 27:4; Ec 12:13; Mr 8:36; Lu 18:22; 1 Co 13:3

THE GOSPEL ACCORDING TO LUKE - Chapter 11

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 1

Verse 1. As he was praying. Luke has taken notice of our Saviour's praying often. Thus, at his baptism Lu 3:21; in the wilderness (Lu 5:16); before the appointment of the apostles, he continued all night in prayer (Lu 6:12); he was alone praying (Lu 9:18); his transfiguration also took place when he went up to pray Lu 9:28,29.

Teach us to Pray. Probably they had been struck with the excellency and fervour of his prayers, and, recollecting that John had taught his disciples to pray, they asked him also to teach them. We learn, therefore--

1st. That the gifts and graces of others should lead us to desire the same.

2nd. That the true method of praying can be learned only by our being properly taught. Indeed, we cannot pray acceptably at all unless God shall teach us how to pray.

3rd. That it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his presence.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 2

Verses 2-4. See Barnes "Mt 6:9" See Barnes "Mt 6:10" See Barnes "Mt 6:11" See Barnes "Mt 6:12" See Barnes "Mt 6:13"

Verse 2. No Barnes text on this verse.

{a} "Our Father" Mt 6:9

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 3

Verse 3. See Barnes "Mt 6:9" See Barnes "Mt 6:10" See Barnes "Mt 6:11" See Barnes "Mt 6:12" See Barnes "Mt 6:13"

No Barnes text on this verse.

{1} "day by day" or, "for the day"

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 4

Verse 4. For we also forgive, &c. This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us; and unless we come to him really forgiving all others, we cannot expect pardon. It does not mean that by forgiving others we deserve forgiveness ourselves, or merit it, but that this is a disposition or state of mind without which God cannot consistently pardon us.

Everyone that is indebted to us. Every one that has injured us. This does not refer to pecuniary transactions, but to offences similar to those which we have committed against God, and for which we ask forgiveness. Besides the variations in the expressions in this prayer, Luke has omitted the doxology, or close, altogether; and this shows that Jesus did not intend that we should always use just this form, but that it was a general direction how to pray; or, rather, that we were to pray for these things, though not always using the same words.

{b} "for we also forgive everyone" Mr 11:25,26.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 5

Verses 5-7. And he said unto them, &c. Jesus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. For this purpose he introduces the case of a friend's asking bread of another for one who had come to him unexpectedly. His design is solely to show the necessity of being importunate or persevering in prayer to God.

At midnight. A time when it would be most inconvenient for his friend to help him; an hour when he would naturally be in bed and his house shut.

Three loaves. There is nothing particularly denoted by the number three in this place. Jesus often threw in such particulars merely to fill up the story, or to preserve the consistency of it.

My children are with me in bed. This does not necessarily mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. It should be observed, however, that the customs of Orientals differ in this respect from our own. Among them it is not uncommon--indeed it is the common practice--for a whole family--parents, children, and servants--to sleep in the same room. See (The Land and the Book, vol. i. p. 180). This is not to be applied to God, as if it were troublesome to him to be sought unto, or as if he would ever reply to a sinner in that manner. All that is to be applied to God in this parable is simply that it is proper to persevere in prayer. As a man often gives because the request is repeated, and as one is not discouraged because the favour that he asks of his neighbour is delayed, so God often answers us after long and importunate requests.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 6

Verse 6. No Barnes text on this verse.

{2} "in his journey", or "out of his way"

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 7

Verse 7. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 8

Verse 8. I tell you. The Latin Vulgate here adds, "if he shall continue knocking." Though this is not in the Greek, yet it is indispensable that it should be understood in order to the sense. Knocking once would not denote importunity, but it was because he continued knocking.

His importunity. His troublesome perseverance; his continuing to disturb the man, and refusing to take any denial. The word importunity denotes perseverance in an object, without any regard to time, place, or circumstances--an improper perseverance. By this the man was influenced. Rather than be disturbed, he would rise and give what was asked. This is to be applied to God in no other sense than that he often hears prayers and grants blessings even long after they appear to be unanswered or withheld. He does not promise to give blessings at once. He promises only that he will do it, or will answer prayer. But he often causes his people long to wait. He tries their faith. He leaves them to persevere for months or years, until they feel entirely their dependence on him, until they see that they can obtain the blessing in no other way, and until they are prepared to receive it. Often they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or they would not value the blessing, or it may at that time not be best for them to obtain it. But let no one despair. If the thing is for our good, and if it is proper that it should be granted, God will give it. Let us first ask aright; let us see that our minds are in a proper state; let us feel our need of the blessing; let us inquire whether God has promised such a blessing, and then let us persevere until God gives it. Again: men, when they ask anything of God, often give over seeking. They go once, and if it is not granted they are discouraged. It is not so when we ask anything of men. Then we persevere; we take no denial; we go again, and press the matter till we obtain it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of him.

{c} "yet, because of his importunity" Lu 18:1-8.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 9

Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11"

Verse 9. No Barnes text on this verse.

{d} "Ask, and it shall" Mt 7:7; 21:22; Joh 15:7; Jas 1:5; Joh 3:22

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 10

Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11"

Verse 10. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 11

Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11"

Verse 11. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 12

Verses 9-12. See Barnes "Mt 7:7, See Barnes "Mt 7:8, See Barnes "Mt 7:9, See Barnes "Mt 7:10, See Barnes "Mt 7:11"

Verse 12. A scorpion. See Barnes "Lu 10:19".

Dr. Thomson (The Land and the Book, vol. i. p. 379) says:

There is no imaginable likeness between an egg and the ordinary black scorpion of this country, neither in colour nor size, nor, when the tail is extended, in shape; but old writers speak of a white scorpion, and such a one, with the tail folded up, as in specimens of fossil trilobites, would not look unlike a small egg. Perhaps the contrast, however, refers only to the different properties of the egg and the scorpion, which is sufficiently emphatic.

Pliny (N. H., xi. 25) says that in Judea the scorpions are about the size of an egg, and not unlike one in shape.

{3} "offer" or, "give"

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 13

Verse 13. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 14

Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30

Verse 14. No Barnes text on this verse.

{e} "he was casting" Mt 9:32; 12:22

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 15

Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30

Verse 15. No Barnes text on this verse.

{4} "Beelzebub" Lu 11:18,19

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 16

Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30

Verse 16. No Barnes text on this verse.

{f} "tempting him" Mt 12:38; 16:1

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 17

Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30

Verse 17. No Barnes text on this verse.

{g} "knowing their thoughts" Joh 2:25

{h} "Every kingdom divided" Mt 12:25; Mr 3:24

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 18

Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30

Verse 18. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 19

Verses 14-23.

See Barnes "Mt 12:22" and Mt 12:23-30

Verse 19. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 20

Verses 14-23.

See Barnes "Mt 12:22" and Mt 12:23-30

Verse 20. No Barnes text on this verse.

{i} "finger of God" Ex 8:19

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 21

Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30

Verse 21. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 22

Verses 14-23.

See Barnes "Mt 12:22" and Mt 12:23-30

Verse 22. No Barnes text on this verse.

{k} "stronger than he" Is 53:12; Col 2:15

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 23

Verses 14-23. See Barnes "Mt 12:22" and Mt 12:23-30

Verse 23. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 24

Verses 24-26.

See Barnes "Mt 12:43" and Mt 12:44,45

Verse 24. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 25

Verses 24-26.

See Barnes "Mt 12:43" and Mt 12:44,45

Verse 25. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 26

Verses 24-26.

See Barnes "Mt 12:43" and Mt 12:44,45

Verse 26. No Barnes text on this verse.

{l} "worse than the first" Joh 5:14; Heb 6:4; 10:26,27; 2 Pe 2:20,21

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 27

Verses 27,28. A certain woman. One of the crowd.

Verse 27. Blessed is the womb, &c. She thought that the mother of such a person must be peculiarly happy in having such a son.

Yea, rather blessed, c. Jesus admits that she was happy -- it was an honour to be his mother, but he say that the chief happiness, the highest honour, was to obey the word of God. Compared with this, all earthly distinctions and honours are as nothing. Man's greatest dignity is in keeping the holy commandments of God, and in being prepared for heaven. See Barnes "Lu 10:20".

{m} "Blessed" Lu 1:28,48

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 28

Verses 27,28. A certain woman. One of the crowd.

Verse 28. No Barnes text on this verse.

{n} "Yea" Ps 119:1,2; Mt 7:21; Lu 8:21; Jas 1:25

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 29

Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42

Verse 29. No Barnes text on this verse.

{o} "there shall be no sign given" Mt 12:40; Mr 8:12

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 30

Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42

Verse 30. No Barnes text on this verse.

{p} "Jonas" Jon 1:17; 2:10

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 31

Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42

Verse 31. No Barnes text on this verse.

{q} "queen of the south" 1 Ki 10:1

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 32

Verses 29-32. See Barnes "Mt 12:38, also Mt 12:39-42

Verse 32. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 33

Verses 33-36. These verses are found in Matthew, but in a different connection.

See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23".

Verse 33. No Barnes text on this verse.

{s} "No man" Mt 5:15

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 34

Verses 33-36. These verses are found in Matthew, but in a different connection. See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23".

Verse 34. No Barnes text on this verse.

{t} "light of the body" Mt 6:22

{u} "thine eye is evil" Pr 28:22; Mr 7:22

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 35

Verses 33-36. These verses are found in Matthew, but in a different connection. See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23".

Verse 35. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 36

Verses 33-36. These verses are found in Matthew, but in a different connection. See Barnes "Mt 5:15, See Barnes "Mt 6:22, See Barnes "Mt 6:23".

Verse 36. No Barnes text on this verse.

{v} "full of light" Ps 119:105; Pr 6:23; Is 8:20; 2 Co 4:6

{5} "the" or "a candle by its bright shining"

{w} "bright shining" Pr 14:18; 20:27

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 37

Verse 37. And as he spake. While he was addressing the people, and particularly while he was reproving that generation and declaring its crimes.

A certain Pharisee. The Pharisees had been particularly referred to in the discourse of the Saviour recorded in the previous verses. This one, perhaps, having felt particularly the force of the remarks of Jesus, and being desirous of being alone with him, invited him to go home with him. There is little doubt that this was for the purpose of drawing him away from the people; that he did it with a malignant intention, perhaps with a design to confute Jesus in private, or to reprove him for thus condemning the whole nation as he did. He might have seen that those who attacked Jesus publicly were commonly unsuccessful, and he desired, probably, to encounter him more privately.

Besought him. Asked him.

To dine with him. The Jews, as well as the Greeks and Romans, had but two principal meals. The first was a slight repast, and was taken about ten or eleven o'clock of our time, and consisted chiefly of fruit, milk, cheese, &c. The second meal was partaken of about three o'clock P.M., and was their principal meal. The first is the one here intended.

He went in. Though he knew the evil design of the Pharisee, yet he did not decline the invitation. He knew that it might afford him an opportunity to do good. These two things are to be observed in regard to our Saviour's conduct in such matters:

1st. That he did not decline an invitation to dine with a man simply because he was a Pharisee, or because he was a wicked man. Hence he was charged with being gluttonous, and a friend of publicans and sinners, Mt 11:19.

2nd. He seized upon all occasions to do good. He never shrank from declaring the truth, and making such occasions of spreading the gospel. If Christians and Christian ministers would follow the example of the Saviour always, they would avoid all scandal, and might do even in such places a vast amount of good.

Sat down. Reclined at the table. See Barnes "Mt 23:6".

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 38

Verse 38. Saw it. Saw that he sat immediately down without washing.

Marvelled. Wondered. Was amazed. It was so unusual, and in his view so improper.

Had not first washed. He wondered particularly, as he had been among a mixed multitude, and they esteemed the touch of such persons polluting. They never ate, therefore, without such washing. The origin of the custom of washing with so much formality before they partook of their meals was that they did not use, as we do, knives and forks, but used their hands only. Hence, as their hands would be often in a dish on the table, it was esteemed proper that they should be washed clean before eating. Nor was their impropriety in the thing itself, but the Pharisees made it a matter of ceremony; they placed no small part of their religion in such ceremonies; and it was right, therefore, that our Lord should take occasion to reprove them for it. Comp. Mr 7:4.

{x} "when the Pharisees" Mr 7:3.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 39

Verse 39. See Mt 23:25. Ravening. Robbery, plunder. Here the sense is that the cup and platter were filled with what had been unjustly taken from others. That is, they lived by their wickedness; their food was procured by dishonesty and extortion. This was a most terrible charge; and as it was applied, among others, to the man who had invited the Saviour to dine with him, it shows that nothing would prevent his dealing faithfully with the souls of men. Even in the Pharisee's own house, and when expressly invited to partake of his hospitality, he loved his soul so much that he faithfully warned him of his crimes.

{z} "but your inward part" Tit 1:15

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 40

Verse 40. Ye fools. How unwise and wicked is your conduct! The word denotes not only want of wisdoms, but also wickedness. Comp. Ps 14:1; Pr 13:19; Pr 14:9.

Your conduct is not merely foolish, but it is a cloak for sin--designed to countenance wickedness.

Did not he, &c. Did not God, who made the body, make also the soul? You Pharisees take great pains to cleanse the body, under a pretence of pleasing God. Did he not also make the mind? and is it not of as much importance that that should be pure, as that the body should?

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 41

Verse 41. Alms. Charity. Benefactions to the poor.

Such things as ye have. Your property; though it has been gained unjustly: though you have lived by rapine, and have amassed wealth in an improper manner, yet, since you have it, it is your duty to make the best of it and do good. By giving to the poor, you may show your repentance for your crimes in amassing money in this manner. You may show that you disapprove of your former course of life, and are disposed henceforward to live honestly. If this be the meaning of this passage, then it shows what is the duty of those who have by unjust gains become wealthy, and who are then converted to God. It may not be possible for them in every case to make exact restitution to those whom they have injured; thousands of instances of wrong they may have forgotten; many persons whom they have injured may have died; but still they may show, by giving to others, that they do not think their gains acquired honestly, and that they truly repent. They may devote their property to God; distribute it to the poor; or give it to send the gospel to the heathen world. Thus may they show that they disapprove of their former conduct; and thus may be seen one great principle of God's government --that good finally comes out of evil.

And behold, &c. Doing this will show that you are a true penitent, and the remainder of your property you will enjoy with a feeling that you have done your duty, and no longer be smitten with the consciousness of hoarding unjust gains. The object of the Saviour here seems to have been to bring the Pharisee to repentance. Repentance consists in sorrow for sin, and in forsaking it. This he endeavoured to produce by showing him--

1st, the evil and hypocrisy of his conduct; and,

2nd, by exhorting him to forsake his sins, and to show this by doing good. Thus doing, he would evince that the mind was clean as well the body; the inside as well as the outside.

{a} "rather give alms" Is 58:7; Lu 12:22

{6} "alms" or, "as you are able"

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 42

Verse 42. See Mt 23:23.

Rue. This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell.

{b} "woe unto you" Mt 23:23,27

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 43

Verses 43,44. See Mt 23:6,27

Verse 43. No Barnes text on this verse.

{c} "for ye love" Mt 23:6

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 44

Verses 43,44. See Mt 23:6,27

Verse 44. No Barnes text on this verse.

{d} "as graves which appear not" Ps 5:9

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 45

Verse 45. Lawyers. Men learned in the law; but it is not known in what way the lawyers differed from the scribes, or whether they were Pharisees or Sadducees.

Thus saying, thou, &c. He felt that the remarks of Jesus about loving the chief seats, &c., applied to them as well as to the Pharisees. His conscience told him that if they were to blame, he was also, and he therefore applied the discourse to himself.

Reproachest. Accusest. Dost calumniate or blame us, for we do the same things. Sinners often consider faithfulness as reproach--they know not how to separate them. Jesus did not reproach or abuse them. He dealt faithfully with them; reproved them; told them the unvarnished truth. Such faithfulness is rare; but when it is used, we must expect that men will flinch, perhaps be enraged. Though their consciences tell them they are guilty, still they will consider it as abuse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 46

Verse 46. See Barnes "Mt 23:4".

No Barnes text on this verse.

{e} "touch not the burdens" Is 58:6

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 47

Verse 47. See Barnes "Mt 23:29".

Also Mt 23:30-36.

No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 48

Verse 48.

See Barnes "Mt 23:29".

Also Mt 23:30-36.

No Barnes text on this verse.

{f} "ye allow" Eze 18:19

{g} "they indeed killed" He 11:35,37

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 49

Verse 49. See Barnes "Mt 23:29".

Also Mt 23:30-36.

The wisdom of God. By the wisdom of God, here, is undoubtedly meant the Saviour himself. What he immediately says is not written in the Old Testament. Jesus is called the word of God (Joh 1:1), because he is the medium by which God speaks or makes his will known. He is called the wisdom of God, because by him God makes his wisdom known in creation (Co 1:13-18) and in redemption (1 Co 1:30). Many have also thought that the Messiah was referred to in the 8th chapter of Proverbs, under the name of Wisdom.

I will send, &c. See Lu 10:3; Mt 10:16.

Shall slay, &c. Comp. Joh 16:2; Ac 7:52,59; Jas 5:10; Ac 12:2; 22:19; 2 Co 11:24,25; 2 Ch 36:15,16.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 50

Verse 50. See Barnes "Mt 23:29".

Also Mt 23:30-36.

No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 51

Verse 51.

See Barnes "Mt 23:29".

Also Mt 23:30-36.

No Barnes text on this verse.

{i} "Abel" Ge 4:8

{k} "Zacharias" 2 Ch 24:20

{l} "required" Jer 7:28,29

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 52

Verse 52. Woe unto you, lawyers! See Barnes "Mt 23:13.

The key of knowledge. A key is made to open a lock or door. By their false interpretation of the Old Testament they had taken away the true key or method of understanding it. They had hindered the people from understanding it aright.

"You endeavour to prevent the people also from understanding the Scriptures respecting the Messiah, and those who were coming to me ye hindered."

If there is any sin of peculiar magnitude, it is that of keeping the people in ignorance; and few men are so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and embracing it as it is in Jesus.

{m} "key of knowledge" Mal 1:2,7

{7} "hindered" or, "forbade"

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 53

Verse 53. To urge him vehemently. To press upon him violently. They were enraged against him. They therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him.

Provoke him, &c. This means that they put many questions to him about various matters, without giving him proper time to answer. They proposed questions as fast as possible, and about as many things as possible, that they might get him, in the hurry, to say something that would be wrong, that they might thus accuse him. This was a remarkable instance of their cunning, malignity, and unfairness.

{n} "provoke" 1 Co 13:5

THE GOSPEL ACCORDING TO LUKE - Chapter 11 - Verse 54

Verse 54. Laying wait for him. Or, rather, laying snares for him. It means that they endeavoured to entangle him in his talk; that they did as men do who catch birds--who lay snares, and deceive them, and take them unawares.

That they might accuse him. Before the Sanhedrim, or great council of the nation, and thus secure his being put to death.

From this we may learn--

1st. That faithful reproofs must be expected to excite opposition and hatred. Though the conscience may be roused, and may testify against the man that is reproved, yet that does not prevent his hating the reproof and the reprover.

2nd. We see here the manner in which wicked men endeavour to escape the reproofs of conscience. Instead of repenting, they seek vengeance, and resolve to put the reprover to shame or to death.

3rd. We see the exceeding malignity which men have against the Lord Jesus. Well was it said that he was set for the fall of many in Israel, that thereby the thoughts of many hearts might be revealed! Lu 2:34,35. Men, now, are not by nature less opposed to Jesus than they were then.

4th. We see the wisdom, purity, and firmness of the Saviour. To their souls he had been faithful. He had boldly reproved them for their sins. They sought his life. Multitudes of the artful and learned gathered around him, to endeavour to draw out something of which they might accuse him, yet in vain. Not a word fell from his lips of which they could accuse him. Everything that he said was calm, mild, peaceful, wise, and lovely. Even his cunning and bitter adversaries were always confounded, and retired in shame and confusion. Here, surely, must have been something more than man. None but God manifest in the flesh could have known all their designs, seen all their wickedness and their wiles and escaped the cunning stratagems that were laid to confound and entangle him in his conversation.

5th. The same infinitely wise Saviour can still meet and confound all his own enemies and those of his people, and deliver all his followers, as he did himself, from all the snares laid by a wicked world to lead them to sin and death.

{o} "and seeking" Mr 12:13

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