Barnes' New Testament Notes

3rd. There is a great gulf fixed between that and heaven, Lu 16:26.

4th. The suffering is great. It is represented by torment in a flame, Lu 16:24.

5th. There will be no escape from it, Lu 16:26. The word hell here means, therefore, that dark, obscure, and miserable place, far from heaven, where the wicked shall be punished for ever.

He lifted up his eyes. A phrase in common use among the Hebrews, meaning he looked, Ge 13:10; 18:2; 31:10; Da 8:3; Lu 6:20.

Being in torment. The word torment means pain, anguish (Mt 4:24); particularly the pain inflicted by the ancients in order to induce men to make confession of their crimes. These torments or tortures were the keenest that they could inflict, such as the rack, or scourging, or burning; and the use of the word here denotes that the sufferings of the wicked can be represented only by the extremest forms of human suffering.

And seeth Abraham, &c. This was an aggravation of his misery. One of the first things that occurred in hell was to look up, and see the poor man that lay at his gate completely happy. What a contrast! Just now he was rolling in wealth, and the poor man was at his gate. He had no expectation of these sufferings' now they have come upon him, and Lazarus is happy and for ever fixed in the paradise of God. It is more, perhaps, than we are authorized to infer, that the wicked will see those who are in paradise. That they will know that they are there is certain; but we are not to suppose that they will be so near together as to be seen, or as to make conversation possible. These circumstances mean that there will be a separation, and that the wicked in hell will be conscious that the righteous, though on earth they were poor or despised, will be in heaven. Heaven and hell will be far from each other, and it will be no small part of the misery of the one that it is far and for ever removed from the other.

{r} "tormented" Re 14:10,11.

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 24

Verse 24. Father Abraham. The Jews considered it a signal honour that Abraham was their father--that is, that they were descendants from him. Though this man was now in misery, yet he seems not to have abandoned the idea of his relation to the father of the faithful. The Jews supposed that departed spirits might know and converse with each other. See Lightfoot on this place. Our Saviour speaks in conformity with that prevailing opinion; and as it was not easy to convey ideas about the spiritual world without some such representation, he therefore speaks in the language which was usual in his time. We are not, however, to suppose that this was literally true, but only that it was designed to represent more clearly the sufferings of the rich man in hell.

Have mercy on me. Pity me. The rich man is not represented as calling on God. The mercy of God will be at an end when the soul is lost. Nor did he ask to be released from that place. Lost spirits know that their sufferings will have no end, and that it would be in vain to ask to escape the place of torment. Nor does he ask to be admitted where Lazarus was. He had no desire to be in a holy place, and he well knew that there was no restoration to those who once sink down to hell.

Send Lazarus. This shows how low he was reduced, and how the circumstances of men change when they die. Just before, Lazarus was laid at his gate full of sores; now he is happy in heaven. Just before, he had nothing to give, and the rich man could expect to derive no benefit from him; now he asks, as the highest favour, that he might come and render him relief. Soon the poorest man on earth, if he is a friend of God, will have mercies which the rich, if unprepared to die, can never obtain. The rich will no longer despise such men; they would then be glad of their friendship, and would beg for the slightest favour at their hands.

Dip the tip, &c. This was a small favour to ask, and it shows the greatness of his distress when so small a thing would be considered a great relief.

Cool my tongue. The effect of great heat on the body is to produce almost insupportable thirst. Those who travel in burning deserts thus suffer inexpressibly when they are deprived of water. So pain of any kind produces thirst, and particularly of connected with fever. The sufferings of the rich man are therefore represented as producing burning thirst, so much that even a drop of water would be refreshing to his tongue. We can scarce form an idea of more distress and misery than where this is continued from one day to another without relief. We are not to suppose that he had been guilty of any particular wickedness with his tongue as the cause of this. It is simply an idea to represent the natural effect of great suffering, and especially suffering in the midst of great heat.

I am tormented. I am in anguish--in insupportable distress.

In this flame. The lost are often represented as suffering in flames, because fire is an image of the severest pain that we know. It is not certain, however, that the wicked will be doomed to suffer in material fire. See Barnes "Mr 9:44".

{r} "tormented in this flame" Is 66:24; Mr 9:44

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 25

Verse 25. Son. This is a representation designed to correspond with the word father. He was a descendant of Abraham--a Jew--and Abraham is represented as calling this thing to his remembrance. It would not lessen his sorrows to remember that he was a son of Abraham, and that he ought to have lived worthy of that relation to him.

Remember. This is a cutting word in this place. One of the chief torments of hell will be the remembrance of what was enjoyed and of what was done in this world. Nor will it be any mitigation of the suffering to spend an eternity where there will be nothing else to do, day or night, but to remember what urns done, and what might have been, if the life had been right.

Thy good things. That is, property, splendour, honour.

Evil things. Poverty, contempt, and disease.

But now, &c. How changed the scene! How different the condition! And how much better was the portion of Lazarus, after all, than that of the rich man! It is probable that Lazarus had the most real happiness in the land of the living, for riches without the love of God can never confer happiness like the favour of God, even in poverty. But the comforts of the rich man are now gone for ever, and the joys of Lazarus have just commenced. One is to be comforted, and the other to be tormented, to all eternity. How much better, therefore, is poverty, with the friendship of God, than riches, with all that the world can bestow! And how foolish to seek our chief pleasures only in this life!

{s} "in thy lifetime" Job 21:13; Ps 73:12-19; Lu 6:24

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 26

Verse 26. A great gulf. The word translated gulf means chasm, or the broad, yawning space between two elevated objects. In this place it means that there is no way of passing from one to the other.

Fixed. Strengthened--made firm or immovable. It is so established that it will never be movable or passable. It will for ever divide heaven and hell.

Which would pass. We are not to press this passage literally, as if those who are in heaven would desire to go and visit the wicked in the world of woe. The simple meaning of the statement is, that there can be no communication between the one and the other --there can be no passing from one to the other. It is impossible to conceive that the righteous would desire to leave their abodes in glory to go and dwell in the world of woe; nor can we suppose that they would wish to go for any reason unless it were possible to furnish relief. That will be out of the question. Not even a drop of water will be furnished as a relief to the sufferer.

Neither can they pass to us, &c. There can be no doubt that the wicked will desire to pass the gulf that divides them from heaven. They would be glad to be in a state of happiness; but all such wishes will be vain. How, in the face of the solemn statement of the Saviour here, can men believe that there will be a restoration of all the wicked to heaven? He solemnly assures us that there can be no passage from that world of woe to the abodes of the blessed; yet, in the face of this, many Universalists hold that hell will yet be vacated of its guilty millions, and that all its miserable inhabitants will be received to heaven! Who shall conduct them across this gulf, when Jesus Christ says it cannot be passed? Who shall build a bridge over that yawning chasm which he says is "fixed?" No: if there is anything certain from the Scripture, it is that they who enter hell return no more; they who sink there sink for ever.

{t} "neither can they pass to us" Eze 28:24

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 27

Verses 27,28. Five brethren. The number five is mentioned merely to preserve the appearance of verisimilitude in the story. It is not to be spiritualized, nor are we to suppose that it has any hidden or inscrutable meaning.

May testify unto them. May bear witness to them, or may inform them of what is my situation, and the dreadful consequences of the life that I have led. It is remarkable that he did not ask to go himself. He knew that he could not be released, even for so short a time. His condition was fixed. Yet he had no wish that his friends should suffer, and he supposed that if one went from the dead they would hear him.

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 28

Verse 28. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 29

Verse 29. They have Moses. The writings of Moses. The first five books of the Bible.

The prophets. The remainder of the Old Testament. What the prophets had written.

Hear them. Hear them speak in the Scriptures. Read them, or hear them read in the synagogues, and attend to what they have delivered.

{u} "They have Moses and the prophets" Is 34:16; Joh 5:39

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 30

Verse 30. Nay. No. They will not hear Moses and the prophets. They have heard them so long in vain, that there is no prospect now that they will attend to the message; but if one should go to them directly from the eternal world they would hear him. The novelty of the message would attract their attention, and they would listen to what he would say.

THE GOSPEL ACCORDING TO LUKE - Chapter 16 - Verse 31

Verse 31. Be persuaded. Be convinced of the truth; of the danger and folly of their way; of the certainty of their suffering hereafter, and be induced to turn from sin to holiness, and from Satan unto God.

From this impressive and instructive parable we may learn--

1st. That the souls of men do not die with their bodies.

2nd. That the soul is conscious after death; that it does not sleep, as some have supposed, till the morning of the resurrection.

3rd. That the righteous are taken to a place of happiness immediately at death, and the wicked consigned at once to misery.

4th. That wealth does not secure from death.

"How vain are riches to secure Their haughty owners from the grave!"

The rich, the beautiful, the gay, as well as the poor, go down to the grave. All their pomp and apparel, all their honours, their palaces, and their gold cannot save them. Death can as easily find his way into the splendid mansions of the rich as into the cottages of the poor; and the rich shall turn to the same corruption, and soon, like the poor, be undistinguished from common dust and be unknown.

5th. We should not envy the condition of the rich.

"On slippery rocks I see them stand,
d fiery billows roll below.

"Now let them boast how tall they rise,
I'll never envy them again;
There they may stand with haughty eyes,
Till they plunge deep in endless pain.

"Their fancied joys how fast they flee!
Like dreams, as fleeting and as vain;
Their songs of softest harmony
Are but a prelude to their pain."

6th. We should strive for a better inheritance than can be possessed in this life.

"Now I esteem their mirth and wine
Too dear to purchase with my blood:
Lord, 'tis enough that thou art mine--
My life, my portion, and my God."

7th. The sufferings of the wicked in hell will be indescribably great. Think what is represented by torment; by burning flame; by insupportable thirst; by that state where a single drop of water would afford relief. Remember that all this is but a representation of the pains of the damned, and that this will have no intermission day or night, but will continue from year to year, and age to age, without any end, and you have a faint view of the sufferings of those who are in hell.

8th. There is a place of sufferings beyond the grave--a hell. If there is not, then this parable has no meaning. It is impossible to make anything of it unless it be designed to teach that.

9th. There will never be any escape from those gloomy regions. There is a gulf fixed-:fixed, not movable. Nor can any of the damned beat a pathway across this gulf to the world of holiness.

10th. We see the amazing folly of those who suppose there may be an end to the sufferings of the wicked, and who, on that supposition, seem willing to go down to hell to suffer a long time, rather than go at once to heaven. If man were to suffer but a thousand years, or even one year, why should he be so foolish as to choose that suffering rather than go at once to heaven, and be happy at once when he dies?

11th. God gives us sufficient warning to prepare for death. He has sent his Word, his servants, his Son; he warns us by his Spirit and his providence; by the entreaties of our friends and by the death of sinners; he offers us heaven, and he threatens hell. If all this will not move sinners, what would do it? There is nothing that would.

12th. God will give us nothing farther to warn us. No dead man will come to life to tell us of what he has seen. If he did, we would not believe him. Religion appeals to man not by ghosts and frightful apparitions. It appeals to their reason, their conscience, their hopes, their fears. It sets life and death soberly before men, and if they will not choose the former, they must die. If you will not hear the Son of God and the warnings of the Scriptures, there is nothing which you will or can hear. You will never be persuaded, and will never escape the place of torment.

{v} "If they hear not" 2 Co 4:3

{w} "neither will they be persuaded" Joh 12:10,11

THE GOSPEL ACCORDING TO LUKE - Chapter 17

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 1

Verses 1,2. It is impossible. It cannot but happen. Such is the state of things that it will be. See these verses explained in See Barnes "Mt 18:6".

See Barnes "Mt 18:7".

{a} "It is impossible" Mt 18:6,7; Mr 9:42

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 2

Verse 2. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 3

Verses 3,4.

See Barnes "Mt 18:5, See Barnes "Mt 18:21, See Barnes "Mt 18:22".

Trespass against thee. Sin against thee, or does anything that gives you an offence or does you an injury.

Rebuke. Reprove. Go and tell him his fault, and seek an explanation. Acquaint him with what has been the effect of his conduct, and the state of your feelings, that he may acknowledge his error and repent.

{b} "rebuke him" Le 19:17

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 4

Verse 4. No Barnes text on this verse.

{c} "thou shalt forgive him" Mt 6:12,14; Col 3:13

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 5

Verse 5. Increase our faith. This duty of forgiving offences seemed so difficult to the disciples that they strongly felt the need of an increase of faith. They felt that they were prone themselves to harbour resentments, and that it required an additional increase of true religion to enable them to comply with the requirements of Jesus. We may learn from this--

1st. That Jesus has the power of increasing the faith of his people. Strength comes from him, and especially strength to believe the gospel. Hence he is called the Author and Finisher of our faith, He 12:2.

2nd. The duty of forgiving offences is one of the most difficult duties of the Christian religion. It is so contrary to our natural feelings; it implies such elevation above the petty feelings of malice and revenge, and is so contrary to the received maxims of the world, which teach us to cherish rather than to forgive the memory of offences; that it is no wonder our Saviour dwells much on this duty, and so strenuously insists on it in order to our having evidence that our hearts have been changed. Some have thought that this prayer that he would increase their faith refers to the power of working miracles, and especially to the case recorded in Mt 17:16-20.

{d} "Increase our faith" He 12:2

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 6

Verse 6. See Barnes "Mt 17:20".

Sycamine-tree. This name, as well as sycamore, is given, among us, to the large tree commonly called the buttonwood; but the tree here mentioned is different. The Latin Vulgate and the Syriac versions translate it mulberry-tree. It is said to have been a tree that commonly grew in Egypt, of the size and appearance of a mulberry-tree, but bearing a species of figs. This tree was common in Palestine. It is probable that our Lord was standing by one as he addressed these words to his disciples. Dr. Thomson (The Land and the Book, vol. i.p. 22-24) says of this tree:

It is generally planted by the wayside, in the open space where several paths meet." [Comp. Lu 19:4] This sycamore is a remarkable tree. It not only bears several crops of figs during the year, but these figs grow on short stems along the trunk and large branches, and not at the end of twigs, as in other fruit-bearing trees. The figs are small, and of a greenish-yellow colour. At Gaza and Askelon I saw them of a purple tinge, and much larger than they are in this part of the country. They were carried to market in large quantities, and appeared to be more valued there than with us. Still, they are, at best, very insipid, and none but the poorer classes eat them. It is easily propagated, merely by planting a stout branch in the ground, and watering it until it has struck its roots into the soil. This it does with great rapidity and to a vast depth. It was with reference to this latter fact that our Lord selected it to illustrate the power of faith. Now, look at this tree--its ample girth, its wide-spread arms branching off from the parent trunk only a few feet from the ground; then examine its enormous roots, as thick, as numerous, and as wide-spread into the deep soil below as the branches extend into the air above—the very best type of invincible steadfastness. What power on earth can pluck up such a tree ? Heaven's thunderbolt may strike it down, the wild tornado may tear it to fragments, but nothing short of miraculous power can fairly pluck it up by the roots.

{e} "If ye had faith" Mt 17:20; 21:21; Mr 9:23; 11:23

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 7

Verse 7. Having a servant, &c. This parable appears to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connection with what goes before. It may be supposed that the disciples were somewhat impatient to have the kingdom restored to Israel (Ac 1:6)--that is, Israel that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devotedness to him. In answer to these expectations, Jesus spoke this parable, showing them,

1st. That they should be rewarded as a servant would be provided for; but,

2nd. That this was not the first thing; that there was a proper order of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and,

3rd. That this reward was not to be expected as a matter of merit, but would be given at the good pleasure of God, for they were but un- profitable servants.

By and by. This should have been translated immediately. He would not, as the first thing, or as soon as he returned from the field, direct him to eat and drink. Hungry and weary he might be, yet it would be proper for him first to attend upon his master. So the apostles were not to be impatient because they did not at once receive the reward for which they were looking.

To meat. To eat; or, rather, place thyself at the table.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 8

Verse 8. I may sup. Make ready my supper.

Gird thyself. See Barnes "Lu 12:37".

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 9

Verse 9. I trow not. I think not; or I suppose not.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 10

Verse 10. Are unprofitable servants. We have conferred no favour. We have merited nothing. We have not benefited God, or laid him under obligation. If he rewards us, it will be matter of unmerited favour. This is true in relation to Christians in the following respects:

1st. Our services are not profitable to God (Job 22:2); he needs not our aid, and his essential happiness will not be increased by our efforts.

2nd. The grace to do his will comes from him only, and all the praise of that will be due to him.

3rd. All that we do is what is our duty; we cannot lay claim to having rendered any service that will bind him to show us favour; and

4th. Our best services are mingled with imperfections. We come short of his glory (Ro 3:23); we do not serve him as sincerely, and cheerfully, and faithfully as we ought; we are far, very far from the example set us by the Saviour; and if we are saved and rewarded, it will be because God will be merciful to our unrighteousness, and will remember our iniquities no more, Heb 8:12.

{f} "unprofitable" Job 22:3; Ps 16:2,3; Is 64:6; Ro 11:35; 1 Co 9:16,17

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 11

Verse 11. The midst of Samaria and Galilee. He went from Galilee, and probably travelled through the chief villages and towns in it and then left it; and as Samaria was situated between Galilee and Jerusalem, it was necessary to pass through it; or it may mean that he passed along on the borders of each toward the river Jordan, and so passed in the midst, i.e. between Galilee and Samaria. This is rendered more probable from the circumstance that as he went from Galilee, there would have been no occasion for saying that he passed through it, unless it be meant through the confines or borders of it, or at least it would have been mentioned before Samaria.

{g} "Samaria" Lu 9:51,52; Joh 4:4

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 12

Verse 12. There met him. They were in his way, or in his path, as he was entering the village. They were not allowed to enter the village while they were afflicted with the leprosy, Le 13:46; Nu 5:2,3

Lepers. See Barnes "Mt 8:2".

Stood afar off. At a distance, as they were required by law. They were unclean, and it was not lawful for them to come near to those who were in health. As Jesus was travelling, they were also walking in the contrary way, and seeing him, and knowing that they were unclean, they stopped or turned aside, so that they might not expose others to the contagion.

{h} "stood afar off" Le 13:46

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 13

Verse 13. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 14

Verse 14. Go show yourselves, &c. See Barnes "Mt 8:4".

By this command he gave them an implied assurance that they would be healed; for the design for which they were to go was to exhibit the evidence that they were restored, and to obtain permission from the priest to mingle again in society. It may also be observed that this required no small measure of faith on their part, for he did not first heal them, and then tell them to go; he told them to go without expressly assuring them that they would be healed, and without, as yet, any evidence to show to the priest. So sinners, defiled with the leprosy of sin, should put faith in the Lord Jesus and obey his commands, with the fullest confidence that he is able to heal them, and that he will do it if they follow his directions; and that in due time they shall have the fullest evidence that their peace is made with God, and that their souls shall by him be declared free from the defilement of sin.

Were cleansed. Were cured, or made whole.

{i} "Go show yourselves" Le 13:2; 14:3; Mt 8:4; Lu 5:14

{k} "as they went" 2 Ki 5:14; Isa 65:24

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 15

Verses 15,16. One of them, &c. This man, sensible of the power of God and grateful for his mercies, returned to express his gratitude to God for his goodness. Instead of obeying at once the letter of the command, he first expressed his thanks to God and to his Great Benefactor. There is no evidence, however, that he did not, after he had given thanks to God, and had poured out his joy at the feet of Jesus, go to the priest as he was directed; indeed, he could not have been restored to society without doing it; but he first poured out his thanks to God, and gave him praise for his wonderful recovery. The first duty of sinners, after they have been forgiven and have the hope of eternal life, is to prostrate themselves at the feet of their Great Benefactor, and to consecrate themselves to his service. Then let them go and show to others the evidence that they are cleansed. Let them go and mingle, like a restored leper, with their families and friends, and show by the purity and holiness of their lives how great is the mercy that has cleansed them.

He was a Samaritan. See Barnes "Mt 10:5".

This rendered his conduct more remarkable and striking in the sight of the Jews. They considered the Samaritans as peculiarly wicked, and themselves as peculiarly holy. This example showed them, like the parable of the good Samaritan, that in this they were mistaken; and one design of this seems to have been to break down the opposition between the Jews and Samaritans, and to bring the former to more charitable judgments respecting the latter.

{l} "glorified" Ps 30:1,2

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 16

Verse 16. No Barnes text on this verse.

{m} "Samaritan" Joh 4:39-42

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 17

Verses 17,18. Where are the nine? Jesus had commanded them to go to the priest, and they were probably literally obeying the commandment. They were impatient to be healed and selfish in wishing it, and had no gratitude to God or their Benefactor. Jesus did not forbid their expressing gratitude to him for his mercy; he rather seems to reprove them for not doing it. One of the first feelings of the sinner cleansed from sin is a desire to praise his Great Benefactor; and a real willingness to obey his commandments is not inconsistent with a wish to render thanks to him for his mercy. With what singular propriety may this question now be asked, Where are the nine? And what a striking illustration is this of human nature, and of the ingratitude of man! One had come back to give thanks for the favour bestowed on him; the others were heard of no more. So now. When men are restored from dangerous sickness, here and there one comes to give thanks to God; but "where are the nine?" When men are defended from danger; when they are recovered from the perils of the sea; when a steamboat is destroyed, and a large part of crew and passengers perish, here and there one of those who are saved acknowledges the goodness of God and renders him praise; but where is the mass of them? They give no thanks; they offer no praise. They go about their usual employments, to mingle in the scenes of pleasure and of sin as if nothing had occurred. Few, few of all who have been rescued from "threatening graves" feel their obligation to God, or ever express it. They forget their Great Benefactor; perhaps the mention of his name is unpleasant, and they scorn the idea that they are under any obligations to him. Such, alas! is man, ungrateful man!

This stranger. This foreigner; or, rather, this alien, or this man of another tribe. In the Syraic version, "this one who is of a foreign people." This man, who might have been least expected to express gratitude to God. The most unlikely characters are often found to be most consistent and grateful. Men from whom we would expect least in religion, are often so entirely changed as to disappoint all our expectations, and to put to shame those who have been most highly favoured. The poor often thus put to shame the rich; the ignorant the learned; the young the aged.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 18

Verse 18. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 19

Verse 19. Go thy way. To the priest; for without his certificate he could not again be restored to the society of his friends, or to the public worship of God. Having now appropriately expressed your gratitude, go to the priest and obey the law of God. Renewed sinners, while their hearts overflow with gratitude to Jesus, express that gratitude by obeying God, and by engaging in the appropriate duties of their calling and of religion.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 20

Verse 20. Was demanded. Was asked.

Of the Pharisees. This was a matter of much importance to them, and they had taught that it would come with parade and pomp. It is not unlikely that they asked this merely in contempt, and for the purpose of drawing out something that would expose him to ridicule.

The kingdom of God. The reign of God; or the dispensation under the Messiah. See Barnes "Mt 3:2".

With observation. With scrupulous and attentive looking for it, or with such an appearance as to attract observation--that is, with pomp, majesty, splendour. He did not deny that, according to their views, the time was drawing near; but he denied that his kingdom would come in the manner in which they expected. The Messiah would not come with pomp like an earthly prince; perhaps not in such a manner as to be discerned by the eyes of sagacious and artful men, who were expecting him in a way agreeable to their own feelings. The kingdom of God is within men, and it makes its way, not by pomp and noise, but by silence, decency, and order, 1 Co 14:40.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 21

Verse 21. Lo here! or, Lo there! When an earthly prince visits different parts of his territories, he does it with pomp. His movements attract observation, and become the common topic of conversation. The inquiry is, Where is he? which way will he go? and it is a matter of important news to be able to say where he is. Jesus says that the Messiah would not come in that manner. It would not be with such pomp and public attention. It would be silent, obscure, and attracting comparatively little notice. Or the passage may have reference to the custom of the pretended Messiahs, who appeared in this manner. They said that in this place or in that, in this mountain or that desert, they would show signs that would convince the people that they were the Messiah. Comp. See Barnes "Ac 5:36,37".

Is within you. This is capable of two interpretations.

1st. The reign of God is in the heart. It does not come with pomp and splendour, like the reign of temporal kings, merely to control the external actions and strike the senses of men with awe, but it reigns in the heart by the law of God; it sets up its dominion over the passions, and brings every thought into captivity to the obedience of Christ.

2nd. It may mean the new dispensation is even now among YOU. The Messiah has come. John has ushered in the kingdom of God, and you are not to expect the appearance of the Messiah with great pomp and splendour, for he is now among you. Most critics at present incline to this latter interpretation. The ancient versions chiefly follow the former.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 22

Verse 22. The days will come. He here takes occasion to direct the minds of his disciples to the days of vengeance which were about to fall on the Jewish nation. Heavy calamities will befall the Jewish people, and you will desire a deliverer.

Ye shall desire. You who now number yourselves among my disciples.

One of the days of the Son of man. The Son of man here means the Messiah, without affirming that he was the Messiah. Such will be the calamities of those times, so great will be the afflictions and persecutions, that you will greatly desire a deliverer--one who shall come to you in the character in which you have expected the Messiah would come, and who would deliver you from the power of your enemies; and at that time, in the midst of these calamities, men shall rise up pretending to be the Messiah, and to be able to deliver you. In view of this, he takes occasion to caution them against being led astray by them.

Ye shall not see it. You shall not see such a day of deliverance-- such a Messiah as the nation has expected, and such an interposition as you would desire.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 23

Verses 23,24. And they shall say, &c. Many false Christs, according to Josephus, appeared about that time, attempting to lead away the people. See Barnes "Mt 24:23" also Mt 24:24-27.

{r} "they shall say to you" Mt 24:23; Mr 13:21.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 24

Verse 24. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 25

Verse 25.

See Barnes "Mr 8:31".

{s} "But first" Mr 8:31; Lu 9:22

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 26

Verses 26,27. See Barnes "Mt 24:37" also Mt 24:38-39

{t} "in the days" Ge 7:11,23

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 27

Verse 27. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 28

Verse 28-30. They did eat, &c. They were busy in the affairs of this life, as if nothing were about to happen.

The same day, &c. See Barnes "Ge 19:23-25".

It rained. The word here used might have been rendered he rained. In Genesis it is said that the Lord did it.

Fire and brimstone. God destroyed Sodom on account of its great wickedness. He took vengeance on it for its sins; and the example of Sodom is set before men to deter them from committing great transgressions, and as a full proof that God will punish the guilty. See Jude 1:7; Isa 1:10; Jer 23:14.

Yet, in overthrowing it, he used natural means. He is not to be supposed to have created fire and brimstone for the occasion, but to have directed the natural means at his disposal for their overthrow; as he did not create the waters to drown the world, but merely broke up the fountains of the great deep and opened the windows of heaven. Sodom and Gomorrah, Admah and Zeboim (De 29:23), were four great cities, on a plain where is now the Dead Sea, at the south-east of Palestine, and into which the river Jordan flows. They were built on ground which abounded, doubtless, as all that region now does, in bitumen or naphtha, which is easily kindled, and which burns with great intensity. The phrase "fire and brim stone" is a Hebrew form of expression, denoting sulphurous fire, or fire having the smell of sulphur; and may denote a volcanic eruption, or any burning like that of naphtha. There is no improbability in supposing either that this destruction was accomplished by lightning, which ignited the naphtha, or that it was a volcanic eruption, which, by direction of God, overthrew the wicked cities.

From heaven. By command of God, or from the sky. To the people of Sodom it had the appearance of coming from heaven, as all volcanic eruptions would have. Hundreds of towns have been overthrown in this way, and all by the agency of God. He rules the elements, and makes them his instruments, at his pleasure, in accomplishing the destruction of the wicked.

{u} "Lot went out of Sodom" Ge 19:23,24

{v} "When the Son of Man" 2 Th 1:7

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 29

Verse 29. No Barnes text on this verse.

{u} "Lot went out of Sodom" Ge 19:23,24

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 30

Verse 30. Even thus, &c. Destruction came upon the old world, and upon Sodom, suddenly; when they were engaged in other things, and little expecting this. So suddenly and unexpectedly, says he, shall destruction come upon the Jewish people. See Barnes "Mt 24:31"

See Barnes "Mt 24:17,18".

{v} "when the Son" 2 Th 1:7

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 31

Verse 31. See Barnes "Ge 19:26"

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 32

Verse 32. Remember Lot's wife. See Barnes "Ge 19:26".

She looked back--she delayed --perhaps she desired to take something with her, and God made her a monument of his displeasure. Jesus directed his disciples, when they saw the calamities coming upon the Jews, to flee to the mountains, Mt 24:16. He here charges them to be in haste--not to look back--no!; to delay--but to escape quickly, and to remember that by delaying, the wife of Lot lost her life.

{w} Ge 19:26

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 33

Verse 33. See Barnes "Mt 10:39"

{x} "shall seek to save" Mt 16:25; Mr 8:35; Lu 9:24; Joh 12:25

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 34

Verses 34-36. See Barnes "Mt 24:40"

See Barnes "Mt 24:41"

{y} "Whosoever shall seek" Mt 24:40,41

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 35

Verse 35. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 36

Verse 36. No Barnes text on this verse.

{3} Verse 36 is wanting in most Greek copies.

THE GOSPEL ACCORDING TO LUKE - Chapter 17 - Verse 37

Verse 37.

See Barnes "Mt 24:26".

Where, Lord? Where, or in what direction, shall these calamities come? The answer implies that it would be where there is the most guilt and wickedness. Eagles flock where there is prey. So, said he, these armies will flock to the place where there is the most wickedness; and by this their thoughts were directed at once to Jerusalem, the place of eminent wickedness, and the place, therefore, where these calamities might be expected to begin.

{z} "Wheresoever the body is" Job 39:30; Mt 24:28

THE GOSPEL ACCORDING TO LUKE - Chapter 18

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 1

Verse 1. A parable. See Barnes "Mt 13:3".

To this end. To show this.

Always. At all times. That is, we must not neglect regular stated seasons of prayer; we must seize on occasions of remarkable providences--as afflictions or signal blessings--to seek God in prayer; we must always maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing, and we must not grow weary though our prayer seems not to be answered.

Not to faint. Not to grow weary or give over. The parable is de- signed to teach us that, though our prayers should long appear to be unanswered, we should persevere, and not grow weary in supplication to God.

{a} "that men" Ps 65:2; 102:17; Lu 11:8; 21:36; Ro 12:12; Eph 6:18 Php 4:6

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 2

Verse 2. A judge which feared not God. One appointed by law to determine causes brought before him. This judge had no reverence for God, and consequently no regard for the rights of man. These two things go together. He that has no regard for God can be expected to have none for man; and our Lord has here indirectly taught us what ought to be the character of a judge--that he should fear God and regard the rights of man. Comp. De 1:16,17.

Regarded man. Cared not for man. Had no respect for the opinions or the rights of man.

{1} "city" = "in a certain city"

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 3

Verse 3. A widow. This is a circumstance that gives increasing interest to the parable. Judges were bound to show peculiar attention to widows, Isa 1:17; Jer 22:3. The reason of this was that they were defenseless, were commonly poor, and were liable to be oppressed by those in power.

Avenge me. This would have been better translated, "Do me justice against my adversary, or vindicate me from him." It does not denote vengeance or revenge, but simply that she wished to have justice done her--a thing which this judge was bound to do, but which it seems he had no disposition to do.

Adversary. One opposed in law. In this case it seems that the judge was unwilling to do justice, and probably took advantage of her condition to oppress her.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 4

Verses 4,5. For a while. Probably this means for a considerable time. It was his duty to attend to the claims of justice, but this was long delayed.

Within himself. He thought, or came to a conclusion.

Though I fear not, &c. This contains the reason why he attended to the case at all. It was not from any regard to justice, or to the duties of his office. It was simply to avoid trouble. And yet his conduct in this case might have appeared very upright, and possibly might have been strictly according to law and to justice, How many actions are performed that appear well, when the doers of those actions know that they are mere hypocrisy! and how many actions are performed from the basest and lowest motives of selfishness, that have the appearance of external propriety and even of goodness!

She weary me. The word used here, in the original, is that which was employed to denote the wounds and bruises caused by boxers, who beat each other, and blacken their eyes, and disable them. See Barnes "1 Co 9:27".

Hence it means any vexatious and troublesome importunity that takes the time, and disables from other employment.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 5

Verse 5. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 6

Verse 6. Hear, &c. Give attention to this, and derive from it practical instruction.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 7

Verse 7. Shall not God avenge, &c. We are not to suppose that the character of God is at all represented by this judge, or that his principles of conduct are at all like those of the judge. This parable shows us conclusively that many circumstances of a parable are not to be interpreted closely: they are mere appendages to the narrative. The great truth which our Saviour designed to teach is what we ought to endeavour to find. In this case there can be no doubt what that truth is. He has himself told us that it is, that men ought always to pray and not to faint. This he teaches by the example in the parable; and the argument which it implies is this:

1st. A poor widow, by her perseverance only, obtained from an unjust man what otherwise she would not have obtained.

2nd. God is not unjust. He is good, and disposed to do justice and to bestow mercy. If, therefore, this wicked man by persevering prayer was induced to do justice, how much more shall God, who is good, and who is not actuated by any such selfish and base principles, do justice to them who apply to him!

Avenge. Do justice to or vindicate them. This may have a twofold reference,

1st. To the disciples in the time of Jesus, who were about to be oppressed and persecuted, and over whom calamities were about to come, as if God did not regard their cries and had forsaken them. To them Jesus gives the assurance that God would hear their petitions and come forth to vindicate them; and that, notwithstanding all these calamities, he would yet appear for their deliverance.

2nd. It may have a more general meaning. The people of God are often oppressed, calumniated, persecuted. They are few in number and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time God will hear their prayers, and will come forth for their vindication. And even if it should not be in this life, yet he will do it in the day of judgment, when he will pronounce them blessed, and receive them for ever to himself.

His own elect. People of God, saints, Christians; so called because God has chosen them to be his. The term is usually given in the Scriptures to the true followers of God, and is a term of affection, denoting his great and peculiar love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. See Barnes "1 Th 1:4"

See Barnes "Col 3:12"

See Barnes "1 Pe 1:2"

See Barnes "Eph 1:4".

It signifies here that they are peculiarly dear to him; that he feels a deep interest in their welfare, and that he will therefore be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and therefore he will hear and save.

Which cry day and night. This expresses one striking characteristic of the elect of God; they pray, and pray constantly. No one can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of God is known is that it disposes us to pray. This passage supposes that when the elect of God are in trouble and pressed down with calamities, they will cry unto him; and it affirms that if they do, he will hear their cries and answer their requests.

Though he bear long with them. This passage has been variously interpreted, and there is some variety of reading in the manuscripts. Some read, "Will not God avenge his elect? Will he linger in their cause?" But the most natural meaning is, "Although he defers long to avenge them, and greatly tries their patience, yet he will avenge them." He tries their faith; he suffers their persecutions and trials to continue a long time; and it almost appears as if he would not interpose. Yet he will do it, and will save them.

{c} "he will avenge" Ps 46:5; He 10:37; 2 Pe 3:8,9

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 8

Verse 8. Speedily. Suddenly, unexpectedly. He will surely vindicate them, and that at a time, perhaps, when they were nearly ready to give over and to sink into despair. This may refer to the deliverance of the disciples from their approaching trials and persecutions among the Jews; or, in general, to the fact that God will interpose and aid his people.

Nevertheless. But. Notwithstanding this. Though this is true that God will avenge his elect, yet will he find his elect faithful? The danger is not that God will be unfaithful--he will surely be true to his promises; but the danger is that his elect--his afflicted people--will be discouraged; will not persevere in prayer; will not continue to have confidence in him; and will, under heavy trials, sink into despondency. The sole meaning of this phrase, therefore, is, that there is more danger that his people would grow weary, than that God would be found unfaithful and fail to avenge his elect. For this cause Christ spoke the parable, and by the design of the parable this passage is to be interpreted.

Son of man cometh. This probably refers to the approaching destruction of Jerusalem--the coming of the Messiah, by his mighty power, to abolish the ancient dispensation and to set up the new.

Faith. The word faith is sometimes taken to denote the whole of religion, and it has been understood in this sense here; but there is a close connection in what Christ says, and it should be understood as referring to what he said before. The truth that he had been teaching was, that God would deliver his people from their calamities and save them, though he suffered them to be long tried. He asks them here whether, when he came, he should find this faith, or a belief of this truth, among his followers? Would they be found persevering in prayer, and believing that God would yet avenge them; or would they cease to pray always, and faint? This is not to be understood, therefore, as affirming that when Christ comes to judgment there will be few Christians on the earth, and that the world will be overrun with wickedness. That may be true, but it is not the truth taught here.

The earth. The land--referring particularly to the land of Judea. The discussion had particular reference to their trials and persecutions in that land. This question implies that in those trials many professed disciples might faint and turn back, and many of his real followers almost lose sight of this great truth, and begin to inquire whether God would interpose to save them. The same question may be asked respecting any other remarkable visitation of the Son of God in affliction. When tried and persecuted, do we believe that God will avenge us ? Do we pray always and not faint ? Have we faith to believe that, though clouds and darkness are round about him, yet righteousness and judgment are the habitation of his throne ? And when storms of persecution assail us, can we go to God and confidently commit our cause to him, and believe that he will bring forth our righteousness as the light, and our judgment as the noon-day?

{d} "shall he find faith" Mt 24:12

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 9

Verse 9. Unto certain. Unto some.

Which trusted in themselves. Who confided in themselves, or who supposed that they were righteous. They did not trust to God or the Messiah for righteousness, but to their own works. They vainly supposed they had themselves complied with the demands of the law of God.

Despised others. Others who were not as externally righteous as themselves. This was the character of the Pharisees. They trusted in their outward conformity to the ceremonies of the law. They considered all who did not do that as sinners. This, moreover, is the true character of self-righteousness. Men of that stamp always despise all others.

They think they are far above them in holiness, and are disposed to say to them, Stand by thyself, for I am holier than thou, Is 65:5. True religion, on the contrary, is humble. Those who trust in Christ for righteousness feel that they are, in themselves, poor, and miserable, and guilty, and they are willing to admit that others may be much better than themselves. Certain it is, they despise no one. They love all men; they regard them, however vile, as the creatures of God and as going to eternity, and are disposed to treat them well, and to aid them in their journey toward another world.

{e} "which trusted in themselves" Lu 10:29 {2} "that they were righteous" or "as being righteous"

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 10

Verse 10. The temple. Into one of the courts of the temple--the court where prayer was commonly offered. See Barnes "Mt 21:12".

A Pharisee. See Barnes "Mt 3:7".

Publican. See Barnes "Mt 5:46

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 11

Verse 11. Stood and prayed thus with himself. Some have proposed to render this, "stood by himself" and prayed. In this way it would be characteristic of the sect of the Pharisees, who dreaded the contact of others as polluting, and who were disposed to say to all, Stand by yourselves. The Syraic so renders it, but it is doubtful whether the Greek will allow this construction. If not, it means, he said over to himself what he had done, and what was the ground on which he expected the favour of God.

God, I thank thee. There was still in the prayer of the Pharisee an appearance of real religion. He did not profess to claim that he had made himself better than others. He was willing to acknowledge that God had done it for him, and that he had a right to his gratitude for it. Hypocrites are often the most orthodox in opinion of any class of men. They know the truth, and admit it. They use it frequently in their prayers and conversation. They will even persecute those who happen to differ from them in opinion, and who may be really wrong. We are not to judge of the piety of men by the fact that they admit the truth, or even that they use it often in their prayers. It is, however, not wrong to thank God that he has kept us from the gross sins which other men commit; but it should not be done in an ostentatious manner, nor should it be done forgetting still that we are great sinners and need pardon. These were the faults of the Pharisees.

Extortioners. Rapacious; avaricious; who take away the goods of others by force and violence. It means, also, those who take advantage of the necessities of others, the poor and the oppressed, and extort their property.

Unjust. They who are not fair and honest in their dealings; who get the property of others by fraud. They are distinguished from extortioners because they who are unjust may have the appearance of honesty; in the other case there is not.

{f} "not as other men are" Is 65:5; Re 3:17

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 12

Verse 12. I fast twice, &c. This was probably the Jewish custom. The Pharisees are said to have fasted regularly on the second and fifth days of every week in private. This was in addition to the public days of fasting required in the law of Moses, and they therefore made more a matter of merit of it be cause it was voluntary.

I give tithes. A tithe means the tenth part of a thing. A tenth part of the possessions of the Jews was required for the support of the Levites, Nu 18:21. In addition to the tithes required strictly by law, the Pharisees had tithed everything which they possessed--even the smallest matters--as mint, anise, cummin, &c., Lu 11:42. It was this, probably, on which he so particularly prided himself. As this could not be proved to be strictly required in the law, it had more the appearance of great piety, and therefore he particularly dwelt on it.

I possess. This may mean either all which I have, or all which I pain or acquire. It is not material which meaning be considered the true one. The religion of the Pharisee, therefore, not seeking a religion that should dwell in the heart and regulate the feelings; and in making public and ostentatious professions of his own goodness. Most of all was this abominable in the sight of God, who looks into the heart, and who sees wickedness there when the external actions may be blameless. We may learn from the case of the Pharisee --

1st. That it is not the man who has the most orthodox belief that has, of course, the most piety;

2nd. That men may be externally moral, and not be righteous in the sight of God;

3rd. That they may be very exact in the external duties of religion, and even go beyond the strict letter of the law; that they may assume a great appearance of sanctity, and still be strangers to true piety; and

4th. That ostentation in religion, or a boasting before God of what we are and of what we have done, is abominable in his sight. This spoils everything, even if the life should be tolerably blameless, and if there should be real piety.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 13

Verse 13. Standing afar off. Afar off from the temple. The place where prayer was offered in the temple was the court of women. The Pharisee advanced to the side of the court nearest to the temple, or near as he could; the publican stood on the other side of the same court if he was a Jew, or in the court of the Gentiles if he was a pagan, as far as possible from the temple, being conscious of his unworthiness to approach the sacred place where God had his holy habitation.

So much as his eyes, &c. Conscious of his guilt. He felt that he was a sinner, and shame and sorrow prevented his looking up. Men who are conscious of guilt always fix their eyes on the ground.

Smote upon his breast. An expression of grief and anguish in view of his sins. It is a sign of grief among almost all nations.

God be merciful, &c. The prayer of the publican was totally different from that of the Pharisee. He made no boast of his own righteousness toward God or man. He felt that he was a sinner, and, feeling it, was willing to acknowledge it. This is the kind of prayer that will be acceptable to God. When we are willing to confess and forsake our sins, we shall find mercy, Pr 28:13. The publican was willing to do this in any place; in the presence of any persons; amid the multitudes of the temple, or alone. He felt most that God was a witness of his actions, and he was willing, therefore, to confess his sins before him. While we should not seek to do this publicly, yet we should be willing at all times "to confess our manifold transgressions, to the end that we may obtain forgiveness of the same by God's infinite goodness and mercy." It is not dishonourable to make acknowledgment when we have done wrong. No man is so much dishonoured as he who is a sinner and is not willing to confess it; as he who has done wrong and yet attempts to conceal the fault, thus adding hypocrisy to his other crimes.

{g} "smote upon his breast" Jer 31:19

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 14

Verse 14. I tell you. The Pharisees would have said that the first man here was approved. Jesus assures them that they judged erroneously. God judges of this differently from men.

Justified. Accepted or approved of God. The word justify means to declare or treat as righteous. In this case it means that in their prayers the one was approved and the other not; the one went down with the favour of God in answer to his petitions, the other not.

For every one, &;c. See Barnes "Lu 14:11"

{h} "for everyone that exalteth" Job 22:29; Mt 23:12

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 15

Verses 15-30. See Barnes "Mt 19:13" See also Mt 19:14-19:30

{i} "And they brought" Mt 19:13; Mr 10:13

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 16

Verse 16. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 17

Verse 17. No Barnes text on this verse.

{k} "as a little child" Ps 131:2; Mr 10:15; 1 Pe 1:14

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 18

Verse 18. No Barnes text on this verse.

{l} "a certain ruler" Mt 19:16; Mr 10:17

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 19

Verse 19. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 20

Verse 20. No Barnes text on this verse.

{m} "Thou knowest" Ex 20:12-16; De 5:16-20; Ro 13:9

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 21

Verse 21. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 22

Verse 22. No Barnes text on this verse.

{n} "treasure in heaven" Mt 6:19,20; 1 Ti 6:19

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 23

Verse 23. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 24

Verse 24. No Barnes text on this verse.

{o} "How hardly shall they" Pr 11:22; 1 Ti 6:9

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 25

Verse 25. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 26

Verse 26. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 27

Verse 27. No Barnes text on this verse.

{p} Jer 32:17; Zec 8:6; Lu 1:37

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 28

Verse 28. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 29

Verse 29. No Barnes text on this verse.

{q} "hath left house" De 33:9

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 30

Verse 30. No Barnes text on this verse.

{r} "life everlasting" Re 2:10

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 31

Verses 31-33. See Barnes "Mt 20:17-19".

By the prophets. Those who foretold the coming of the Messiah, and whose predictions are recorded in the Old Testament.

Son of man. The Messiah. They predicted that certain things would take place respecting the Messiah that was to come. See Barnes "Da 9:25, also Da 9:26-27; See Barnes "Isa 53:1".

These things, Jesus said, would be accomplished in him, he being the Son of man, or the Messiah.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 32

Verse 32. No Barnes text on this verse.

{t} "delivered" Mt 27:2; Lu 23:1; Joh 18:28; Ac 3:13

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 33

Verse 33. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 34

Verse 34. Understood none of these things. Though they were plainly revealed, yet such were their prejudices and their unwillingness to believe them that they did not understand them. They expected that he would be a temporal prince and a conqueror, and they were not willing to believe that he would be delivered into the hands of his enemies. They did not see how that could be consistent with the prophecies. To us now these things appear plain, and we may hence learn that those things which to us appear most mysterious may yet appear perfectly plain; and we should learn to trust in God, and believe just what he has spoken. See Barnes "Mt 16:21"

{u} "they understood none of these things" Joh 18:28

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 35

Verses 35-43. See this passage explained See Barnes "Mt 20:29, also Mt 20:30-34

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 36

Verse 36. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 37

Verse 37. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 38

Verse 38. No Barnes text on this verse.

{w} "have mercy on me" Ps 62:12

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 39

Verse 39. No Barnes text on this verse.

{x} "cried so much the more" Ps 141:1

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 40

Verse 40. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 41

Verse 41. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 42

Verse 42. No Barnes text on this verse.

{y} "thy faith hath saved thee" Lu 17:19

THE GOSPEL ACCORDING TO LUKE - Chapter 18 - Verse 43

Verse 43. No Barnes text on this verse.

{z} "received" Ps 30:2

{a} "glorified" Lu 5:26; Ac 4:21; 11:18; Ga 1:24

THE GOSPEL ACCORDING TO LUKE - Chapter 19

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 1

Verse 1. And Jesus entered, &c. See Barnes "Mt 20:29".

This means, perhaps, he was passing through Jericho when Zaccheus saw him. His house was in Jerico.

{b} "Jericho" Jos 6:26; 1 Ki 16:34

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 2

Verse 2. A man named Zaccheus. The name Zaccheus is Hebrew, and shows that this man was a Jew. The Hebrew name properly means pure, and is the same as Zacchai in Ezr 2:9; Ne 7:14. The publicans, therefore, were not all foreigners.

Chief among the publicans. Who presided over other tax-gatherers, or who received their collections and transmitted them to the Roman government

He was rich. Though this class of men was despised and often infamous, yet it seems that they were sometimes wealthy. They sustained, however, the general character of sinners, because they were particularly odious in the eyes of the Jews. See Barnes "Lu 19:7".

The evangelist has thought it worthy of record that he was rich, perhaps, because it was so unlikely that a rich man should follow so poor and despised a personage as Jesus of Nazareth, and because it was so unusual a thing during his personal ministry. Not many rich were called, but God chiefly chose the poor of this world. Compare 1 Co 1:26-29.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 3

Verse 3. Who he was. Rather what sort of person he was, or how he appeared. He had that curiosity which is natural to men to see one of whom they have heard much. It would seem, also, that in this case mere curiosity led to his conversion and that of his family. Comp. 1 Co 14:23-25. God makes use of every principle--of curiosity, or sympathy, or affection, or hope, or fear --to lead men in the way of salvation, and to impress truth on the minds of sinners.

The press. The crowd; the multitude that surrounded Jesus. Earthly princes are often borne in splendid equipages, or even carried, as in Eastern nations, in palanquins on the shoulders of men. Jesus mingled with the multitude, not seeking distinctions of that sort, and perhaps, in appearance, not distinguished from thousands that followed him.

Little of stature. Short. Not a tall man.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 4

Verse 4. A sycamore-tree. See Barnes "Lu 17:6"

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 5

Verse 5.Abide at thy house. Remain there, or put up with him. This was an honour which Zaccheus did not expect. The utmost, it seems, which he aimed at was to see Jesus; but, instead of that, Jesus proposed to remain with him, and to give him the benefit of his personal instruction. It is but one among a thousand instances where the Saviour goes, in bestowing mercies, far beyond the desert, the desire, or the expectation of men; and it is not improper to learn from this example that solicitude to behold the Saviour will not pass unnoticed by him, but will meet with his warm approbation, and be connected with his blessing. Jesus was willing to encourage efforts to come to him, and his benevolence prompted him to gratify the desires of the man who was solicitous to see him. He does not disdain the mansions of the rich any more than he does the dwelling-places of the poor, provided there be a humble heart; and he did not suppose there was less need of his presence in order to save in the house of the rich man than among the poor. He set an example to all his ministers, and was not afraid or ashamed to proclaim his gospel amid wealth. He was not awed by external splendour or grandeur.

{b} "saw him" Ps 139:1-3

{c} "abide at thy house" Joh 14:23; Re 3:20

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 6

Verse 6. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 7

Verse 7. Murmured. Found fault, complained.

To be a guest. To remain with, or to be entertained by.

A man that is a sinner. All publicans they regarded as great sinners, and the chief of the publicans, therefore, they regarded as peculiarly wicked. It would appear also from Zaccheus' confession that his character had been that of an oppressive man. But the people seemed to forget that he might be a penitent, and that the Messiah came to save that which was lost.

{d} "That he was gone" Mt 9:11; Lu 5:30

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 8

Verse 8. The half of my goods I give to the poor. It is not necessary to understand this as affirming that this had been his practice, or that he said this in the way of proclaiming his own righteousness. It may be understood rather as a purpose which he then formed under the teaching of Christ. He seems to have been sensible that he was a sinner. Of this he was convinced, as we may suppose, by the presence and discourse of Jesus. At first, attracted only by curiosity, or, it may be, by partial conviction that this was the Messiah, he had sought to see the Saviour; but his presence and conversation convinced him of his guilt, and he stood and openly confessed his sins, and expressed his purpose to give half his ill-gotten property to the poor. This was not a proclamation of his own righteousness, nor the ground of his righteousness, but it was the evidence of the sincerity of his repentance, and the confession which with the mouth is made unto salvation, Ro 10:10.

And if I have taken. His office gave him the power of oppressing the people, and it seems that he did not deny that it had been done.

By false accusation. This is the same word which in Lu 3:14 is rendered "neither accuse any falsely." The accusation seems to have been so made that the person accused was obliged to pay much greater taxes, or so that his property came into the hands of the informer. There are many ways in which this might be done, but we do not know the exact manner.

I restore him. We cannot suppose that this had been always his practice, for no man would wantonly extort money from another, and then restore him at once four times as much; but it means that he was made sensible of his guilt; perhaps that his mind had been a considerable time perplexed in the matter, and that now he was resolved to make the restoration. This was the evidence of his penitence and conversion. And here it may be remarked that this is always an indisputable evidence of a man's conversion to God. A man who has hoarded ill-gotten gold, if he becomes a Christian, will be disposed to do good with it. A man who has injured others--who has cheated them or defrauded them, even by due forms of law, must, if he be a Christian, be willing, as far as possible, to make restoration. Zaceheus, for anything that appears to the contrary, may have obtained this property by the decisions of courts of justice, but he now felt that it was wrong; and though the defrauded men could not legally recover it, yet his conscience told him that, in order to his being a true penitent, he must make restitution. One of the best evidences of true conversion is when it produces this result; and one of the surest evidences that a professed penitent is not a true one, is when he is not disposed to follow the example of this son of Abraham and make proper restitution.

Four-fold. Four times as much as had been unjustly taken. This was the amount that was required in the Jewish law when a sheep had been stolen, and a man was convicted of the theft by trial at law, Ex 22:1. If he confessed it himself, without being detected and tried, he had only to restore what was stolen, and add to it a fifth part of its value, Nu 5:6,7. The sincerity of Zaccheus' repentance was manifest by his being willing to make restoration as great as if it had been proved against him, evincing his sense of the wrong, and his purpose to make full restitution. The Jews were allowed to take no interest of their brethren (Le 25:35,36), and this is the reason why that is not mentioned as the measure of the restitution. When injury of this kind is done in other places, the least that is proper is to restore the principal and interest; for the injured person has a right to all that his property would have procured him if it had not been unjustly taken away.

{e} "I give to the poor" Ps 41:1

{f} "by false accusation" Ex 20:16; Lu 3:14

{g} "restore him four-fold" Ex 22:1; 2 Sa 12:6

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 9

Verse 9. Salvation is come to this house. This family. They have this day received the blessings of the gospel, and become interested in the Messiah's kingdom. Salvation commences when men truly receive Christ and their sins are pardoned; it is completed when the soul is sanctified and received up into heaven.

Forasmuch. Because. For he has given evidence that he is a new man, and is disposed to forsake his sins and receive the gospel.

The son of Abraham. Hitherto, although a Jew, yet he has been a sinner, and a great sinner. He was not worthy to be called a son of Abraham. Now, by repentance, and by receiving the Christ whose day Abraham saw and was glad (Joh 8:56), he has shown himself to be worthy to be called his son. Abraham was an example of distinguished piety; the father of the faithful (Ro 4:11), as well as the ancestor of the Jews. They were called his sons who were descended from him, and particularly they who resembled him. In this place the phrase is used in both senses.

{h} "son of Abraham" Lu 13:16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 10

Verse. 10 See Barnes "Mt 18:11"

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 11

Verse 11. He spake a parable. This parable has in some respects a resemblance to the parable of the talents in Mt 25:14-28, but it is not the same. They differ in the following respects: That was spoken after he had entered Jerusalem; this, while on his way there. That was delivered on the Mount of Olives; this, in the house of Zaccheus. That was delivered to teach them the necessity of improving the talents committed to them; this was for a different design. He was now near Jerusalem. A great multitude attended him. His disciples regarded him as the Messiah, and by this they understood a temporal prince who should deliver them from the dominion of the Romans and set them at liberty. They were anxious for that, and supposed that the time was at hand, and that now, as soon as he entered Jerusalem, he would assume the appearance of such a prince and set up his kingdom. To correct that notion seems to have been the main design of this parable. To do that, he tells them of a man who had a right to the kingdom, yet who, before taking possession of it, went into another kingdom to receive a confirmation of his title, thus intimating that he would also go away before he would completely set up his kingdom (Lu 19:12); he tells them that this nobleman left to his servants property to be improved in his absence, as he would leave to his disciples talents to be used in his service (Lu 19:12,13); he tells them that this nobleman was rejected by his own citizens (Lu 19:14), as he would be by the Jews; and that he received the kingdom and called them to an account, as he also would his own disciples.

Because he was nigh to Jerusalem. The capital of the country, and where they supposed he would probably set up his kingdom.

The kingdom of God should immediately appear. That the reign of the Messiah would immediately commence. He spake the parable to correct that expectation.

{i} "because they thought that" Mt 18:11

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 12

Verse 12. A certain nobleman. A prince; a man descended from kings, and having a title, therefore, to succeed in the kingdom.

Went into a far country, &c. This expression is derived from the state of things in Judea in the time of the Saviour. Judea was subject to the Romans, having been conquered by Pompey about sixty years before Christ. It was, however, governed by Jews, who held the government under the Romans. It was necessary that the prince or king should receive a recognition of his right to the kingdom by the Roman emperor, and, in order to this, that he should go to Rome; or, as it is said here, that he might receive to himself a kingdom. This actually occurred several times. Archelaus, a son of Herod the Great, about the time of the birth of Jesus, went to Rome to obtain a confirmation of the title which his father had left him, and succeeded in doing it. Herod the Great, his father, had done the same thing before to secure the aid and countenance of Antony. Agrippa the younger, grandson of Herod the Great, went to Rome also to obtain the favour of Tiberius, and to be confirmed in his government. Such instances, having frequently occurred, would make this parable perfectly intelligible to those to whom it was addressed. By the nobleman, here, is undoubtedly represented the Messiah, the Lord Jesus Christ; by his going into a far country is denoted his going to heaven, to the right hand of his Father, before he should fully set up his kingdom and establish his reign among men.

{m} "A certain nobleman" Mt 25:14; Mr 13:34

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 13

Verse 13. Ten servants. Nothing in particular is denoted by the number ten. It is a circumstance intended to keep up the narrative. In general, by these servants our Saviour denotes his disciples, and intends to teach us that talents are given us to be improved, for which we must give an account at his return.

Ten pounds. The word translated pound here denotes the Hebrew minah, which was equal to about 15 dollars, or £3. The pounds here denote the talents which God has given to his servants on earth to improve, and for which they must give an account in the day of judgment.

Occupy till I come. The word occupy here means not merely to possess, as it often does in our language, but to improve, to employ in business, for the purpose of increasing it or of making profit on it. The direction was to use this money so as to gain more against his return. So Jesus commands his disciples to improve their talents; to make the most of them; to increase their capability of doing good, and to do it until he comes to call us hence, by death, to meet him. See 1 Co 12:7; Eph 4:7.

{1} "Mina" translated here a pound is 12 ounces and a half, which, at 5 shillings the ounce, is £3, 2s. 6d.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 14

Verse 14. But his citizens. His subjects, or the people whom he was desirous of ruling.

Hated him. On account of his character, and their fear of oppression. This was, in fact, the case with regard to Archelaus, the Jewish prince, who went to Rome to be confirmed in his kingdom.

Sent a message, saying, &c. His discontented subjects, fearing what would be the character of his reign, sent an embassy to remonstrate against his being appointed as the ruler. This actually took place. Archelaus went to Rome to obtain from Augustus a confirmation of his title to reign over that part of Judea which had been left him by his father, Herod the Great. The Jews, knowing his character (comp. Mt 2:22 sent an embassy of fifty to Rome, to prevail on Augustus not to confer the title on him, but they could not succeed. He received the kingdom, and reigned in Judea in the place of his father. As this fact was fresh in the memory of the Jews, it makes this parable much more striking. By this part of it Christ designed to denote that the Jews would reject him --the Messiah, and would say that they did not desire him to reign over them. See Joh 1:11. So it is true of all sinners that they do not wish Jesus to reign over them, and, if it were possible, would cast him off, and never submit to his reign.

{n} "his citizens" Joh 1:11; 15:18

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 15

Verse 15. See Barnes "Mt 25:19".

{2} "money" "silver" and so, Lu 19:23.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 16

Verses 16-19. See Barnes "Mt 25:20,21".

Ten cities. We are not to suppose that this will be literally fulfilled in heaven. Christ teaches here that our reward in heaven will be in proportion to our faithfulness in improving our talents on earth.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 17

Verse 17. No Barnes text on this verse.

{o} "faithful" Lu 16:10

Verse 18. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 19

Verse 19. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 20

Verse 20. A napkin. A towel. He means by it that he had not wasted it nor thrown it by carelessly, but had been very careful of it; so much so as to be at the pains to tie it up in a towel and put it in a safe place, as if he had been very faithful to his trust. So many men employ their talents, their learning, their property, their influence. They have them; they keep them; but they never use them in the service of the Lord Jesus; and, in regard to their influence on the church or the world, it would be the same if God had never conferred on them these talents.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 21

Verse 21. An austere man. Hard, severe, oppressive. The word is commonly applied to unripe fruit, and means sour, unpleasant, harsh. In this case it means that the man was taking every advantage, and, while he lived in idleness, was making his living out of the toils of others.

Thou takest up, &c. Thou dost exact of others what thou didst not give. The phrase is applied to a man who finds what has been lost by another, and keeps it himself, and refuses to return it to the owner. All this is designed to show the sinner's view of God. He regards him as unjust, demanding more than man has power to render, and more, therefore, than God has a right to demand. See Barnes "Mt 25:24".

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 22

Verse 22. Out of thine own mouth. By your own statement, or your own views of my character. If you knew that this was my character, and knew that I would be rigid, firm, and even severe, it would have been the part of wisdom in you to have made the best use of the money in your power; but as you knew my character beforehand, and was well acquainted with the fact that I should demand a strict compliance with your obligation, you have no right to complain if you are condemned accordingly.

We are not to suppose that God is unjust or austere; but what we are to learn from this is, that as men know that God will be just, and will call them to a strict account in the day of judgment, they ought to be prepared to meet him, and that they cannot then complain if God should condemn them.

{p} "Out of thine" 2 Sa 1:16; Job 15:6; Mt 12:37; 22:12; Ro 3:19

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 23

Verse 23. The bank. The treasury, or the place of exchange. Why did you not loan it out, that it might be increased?

Usury. Interest.

{q} "Wherefore" Ro 2:4,5

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 24

Verse 24. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 25

Verse 25. And they said unto him. Those standing around him said.

He hath, &c. This was probably an observation made by some of the by-standers, as if surprised at such a decision. "He has already ten pounds. Why take away this one, and add to what he already possesses? Why should his property be increased at the expense of this man, who has but one pound?" The answer to this is given in the following verse, that every one that hath, to him shall be given; every man who is faithful, and improves what God gives him, shall receive much more.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 26

Verses 26,27. For I say, &c. These are the words of the nobleman declaring the principles on which he would distribute the rewards of his kingdom.

But those mine enemies. By the punishment of those who would not that he should reign over them is denoted the ruin that was to come upon the Jewish nation for rejecting the Messiah, and also upon all sinners for not receiving him as their king. See Barnes on the parable of the talents in See Barnes "Mt 25:14" and following.

{r} "That unto everyone that hath" Mt 13:12; 25:29; Mr 4:25; Lu 8:18

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 27

Verse 27. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 28

Verses 28-39.

See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 29

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

{t} "came to pass" Mt 21:1; Mr 11:1

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 30

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 31

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 32

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 33

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 34

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 35

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

{v} "they cast their garments" 2 Ki 9:13

{w} "set Jesus thereon" Joh 12:14

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 36

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 37

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 38

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

{x} "Blessed be the king" Ps 118:26; Lu 13:35

{y} "peace in heaven" Lu 2:14

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 39

Verses 28-39. See Barnes "Mt 21:1, also Mt 21:2-16

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 40

Verse 40. The stones would--cry out. It is proper that they should celebrate my coming. Their acclamations ought not to be suppressed. So joyful is the event which they celebrate--the coming of the Messiah--that it is not fit that I should attempt to impose silence on them. The expression here seems to be proverbial, and is not to be taken literally. Proverbs are designed to express the truth strongly, but are not to be taken to signify as much as if they were to be interpreted literally. The sense is, that his coming was an event of so much importance that it ought to be celebrated in some way, and would be celebrated. It would be impossible to restrain the people, and improper to attempt it. The language here is strong proverbial language to denote that fact. We are not to suppose, therefore, that our Saviour meant to say that the stones were conscious of his coming, or that God would make them speak, but only that there was great joy among the people; that it was proper that they should express it in this manner, and that it was not fit that he should attempt to repress it.

{z} "the stones would cry out" Hab 2:11; Mt 3:9

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 41

Verses 41-44. He wept over it. Showing his compassion for the guilty city, and his strong sense of the evils that were about to come upon it. See Barnes "Mt 23:37, also Mt 23:38-39. As he entered the city he passed over the Mount of Olives. From that mountain there was a full and magnificent view of the city. See Barnes "Mt 21:1".

the view of the splendid capital--the knowledge of its crimes-- the remembrance of the mercies of god toward it-- the certainty that it might have been spared if had received the prophets and himself--the knowledge that it was about to put him, their long-expected Messiah, to death, and for that to be given up to utter desolation --affected his heart, and the triumphant King and Lord of Zion wept! Amid all his prosperity, and all the acclamations of the multitude, the heart of the Redeemer of the world was turned from the tokens of rejoicing to the miseries about to come on a guilty people. Yet they might have been saved. If thou hadst known, says he, even thou, with all thy guilt, the things that make for thy peace; if thou hadst repented, had been righteous, and had received the Messiah; if thou hadst not stained thy hands with the blood of the prophets, and shouldst not with that of the Son of God, then these terrible calamities would not come upon thee. But it is too late. The national wickedness is too great; the cup is full; mercy is exhausted; and Jerusalem, with all her pride and splendour, the glow of her temple, and the pomp of her service, must perish!

For the days shall come, &c. This took place under Titus, the Roman general, A.D. 70, about thirty years after this was spoken.

Cast a trench about thee. The word trench now means commonly a pit or ditch. When the Bible was translated, it meant also earth thrown up to defend a camp (Johnson's Dictionary). This is the meaning of the original here. It is not a pit or large ditch, but a pile of earth, stones, or wood thrown up to guard a camp, and to defend it from the approach of an enemy. This was done at the siege of Jerusalem. Josephus informs us that Titus, in order that he might compel the city to surrender by famine, built a wall around the whole circumference of the city. This wall was nearly 5 miles in length, and was furnished with thirteen castles or towers. This work was completed with incredible labour in ten days. The professed design of this wall was to keep the city in on every side. Never was a prophecy more strikingly accomplished.

Shall lay thee even with the ground, &c. This was literally done. Titus caused a plough to pass over the place where the temple stood. See Barnes "Mt 24:1, and following. All this was done, says Christ, because Jerusalem knew not the time of its visitation--that is, did not know, and would not know, that the Messiah had come. His coming was the time of their merciful visitation. That time had been predicted, and invaluable blessings promised as the result of his advent; but they would not know it. They rejected him, they put him to death, and it was just that they should be destroyed.

{a} "wept over it" Ps 119:36; Jer 9:1; 13:17; Joh 11:35

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 42

Verse 42. No Barnes text on this verse.

{b} "this, thy day" Ps 85:7,8; He 3:7,13,15

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 43

Verse 43. No Barnes text on this verse.

{c} "cast a trench around thee" Is 29:2,3; Jer 6:5,6

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 44

Verse 44. No Barnes text on this verse.

{d} "shall lay thee even" 1 Ki 9:7,8; Mi 3:12; Mt 23:37,38; Lu 13:34,35

{e} "they shall not leave" Mt 24:2; Mr 13:2

{f} "thou knowest not the time" La 1:8; 1 Pe 2:12

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 45

Verses 45, 46. See Barnes "Mt 21:12,13"

{g} "went into the temple" Mt 21:12,13; Mr 11:15-17; Joh 2:15,17

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 46

Verse 46. No Barnes text on this verse.

{h} "My house" Is 56:7

{i} "den of thieves" Jer 7:11

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 47

Verse 47. Daily in the temple. That is, for five or six days before his crucifixion.

{k} "taught daily" Joh 18:20

THE GOSPEL ACCORDING TO LUKE - Chapter 19 - Verse 48

Verse 48. Could not find, &c. Were not able to accomplish their purpose; they did not know how to bring it about.

Very attentive. Literally, hung upon him to hear him. The word denotes an anxious desire, a fixed attention, a cleaving to him, and an unwillingness to leave him, so that they might hear his words. This is always the case when men become anxious about their salvation. They manifest it by hanging on the preaching of the gospel; by fixed attention; and by an unwillingness to leave the place where the word of God is preached. In view of the fact that the Lord Jesus wept over Jerusalem, we may remark:

(1.) It was on account of the sins and danger of the inhabitants, and of the fact that they had rejected offered mercy.

(2.) There was occasion for weeping. Jesus would not have wept had there been no cause for it. If they were in no danger, if there was no punishment in the future world, why should he have wept? When the Lord Jesus weeps over sinners, it is the fullest proof that they are in danger,

(3.) Sinners are in the same danger now. They reject Christ as sinners did then. They despise the gospel as they did then. They refuse now to come to him as the inhabitants of Jerusalem did. Why are they not then in the same danger?

(4.) Deep feeling, gushing emotions, lively affections, are proper in religion. If the Saviour wept, it is not improper for us to weep--it is right. Nay, can it be right not to weep over the condition of lost man.

(5.) Religion is tenderness and love. It led the Saviour to weep, and it teaches us to sympathize and to feel deeply. Sin hardens the heart, and makes it insensible to every pure and noble emotion; but religion teaches us to feel "for others' woes," and to sympathize in the danger of others.

(6.) Christians and Christian ministers should weep over lost sinners. They have souls just as precious as they had then; they are in the same danger; they are going to the judgment-bar; they are wholly insensible to their danger and their duty.

Did Christ o'er sinners weep?
And shall our cheeks be dry?
Let floods of penitential grief
Burst forth from every eye.

The Son of God in tears,
Angels with wonder see!
Be thou astonished, O my soul;
He shed those tears for thee.

He wept that we might weep;
Each sin demands a tear;
In heaven alone no sin is found,
And there's no weeping there.

{3} "were very attentive" or, "hanged on him"

THE GOSPEL ACCORDING TO LUKE - Chapter 20

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 1

Verses 1-9. See this passage explained in the Notes on Mt 21:23-27.

See Barnes "Mt 21:23, also Mt 21:24-27.

{a} "And it came to pass" Mt 21:23; Mr 11:27

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 2

Verse 2. No Barnes text on this verse.

{b} "by what authority" Ac 4:7-10; 7:27

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 3

Verse 3. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 4

Verse 4. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 5

Verse 5. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 6

Verse 6. No Barnes text on this verse.

{c} "for they be persuaded" Mt 14:5

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 7

Verse 7. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 8

Verse 8. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 9

Verses 9-19.

See Barnes "Mt 21:33, also Mt 21:34-45.

{d} "A certain man" Mt 21:33; Mr 12:1

{e} "planted a vineyard" So 8:11,12; Is 5:1-7

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 10

Verse 10. No Barnes text on this verse.

{f} "fruit" Joh 15:16; Ro 7:4

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 11

Verse 11. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 12

Verse 12. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 13

Verse 13. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 14

Verse 14. No Barnes text on this verse.

{g} "the heir" Ps 2:8; Ro 8:17; He 1:2

{h} "let us kill him" Mt 27:21-25; Ac 2:23; 3:15

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 15

Verse 15. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 16

Verse 16. No Barnes text on this verse.

{g} "give the vineyard to others" Ne 9:36,37

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 17

Verse 17. No Barnes text on this verse.

{k} "The stone" Ps 118:22

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 18

Verse 18. No Barnes text on this verse.

{l} "but on whomsoever" Da 2:34,35

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 19

Verse 19. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 20

Verses 20-38.

See Barnes "Mt 22:15, also Mt 22:16-33 See Barnes "Mr 12:13, also Mr 12:14-27.

Verse 20. No Barnes text on this verse.

{m} "that they might take" Mt 22:15

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 21

Verse 21. No Barnes text on this verse.

{1} "truly" or, "of a truth"

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 22

Verse 22. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 23

Verse 23. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 24

Verse 24. No Barnes text on this verse.

{2} "penny" Mt 18:28

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 25

Verse 25. No Barnes text on this verse.

{n} "Render, therefore" Ro 13:7

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 26

Verse 26. No Barnes text on this verse.

{o} "held their peace" Titus 1:10,11

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 27

Verse 27. No Barnes text on this verse.

{p} "then came to him" Mt 22:23; Mr 12:18

{q} "Sadducees" Ac 23:6,8

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 28

Verse 28. No Barnes text on this verse.

{r} "If any man's brother" De 25:5-8

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 29

Verse 29. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 30

Verse 30. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 31

Verse 31. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 32

Verse 32. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 33

Verse 33. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 34

Verse 34. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 35

Verse 35. No Barnes text on this verse.

{s} "accounted worthy" Lu 21:36; Re 3:4

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 36

Verse 36. No Barnes text on this verse.

{t} "Neither can they die" Re 21:4

{u} "equal unto the angels" 1 Co 15:49,52; 1 Jo 3:2

{v} "the children of God" Ro 8:17

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 37

Verse 37. No Barnes text on this verse.

{w} "showed at the bush" Ex 3:2-6

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 38

Verse 38. No Barnes text on this verse.

{x} "for all live unto him" Ro 14:8,9

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 39

Verse 39. See Barnes "Mr 12:32".

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 40

Verses 40-44. See Barnes "Mt 22:41, also Mt 22:42-46

Verse 40. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 41

Verse 41. No Barnes text on this verse.

{y} "And he said unto them" Mt 22:42; Mr 12:35

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 42

Verse 42. No Barnes text on this verse.

{z} "The Lord said unto my Lord" Ps 110:1; Ac 2:34

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 43

Verse 43. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 44

Verse 44. No Barnes text on this verse.

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 45

Verses 45-47.

Verse 45. No Barnes text on this verse.

{a} "of all the people" 1 Ti 5:20

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 46

Verse 46. No Barnes text on this verse.

{b} "Beware of the scribes" Mr 12:23

{c} "greetings" Lu 11:43

THE GOSPEL ACCORDING TO LUKE - Chapter 20 - Verse 47

Verse 47. No Barnes text on this verse.

{d} "devour widow's houses" Isa 10:2; Mt 23:14; 2 Ti 3:6

{e} "a show" 1 Th 2:5

{f} "receive greater damnation" Lu 10:12,14; Jas 3:1