Luke 13 commentary

Mention was made to Christ of the death of some Galileans. This tragical story is briefly related here, and is not met with in any historians. In Christ's reply he spoke of another event, which, like it, gave an instance of people taken away by sudden death. Towers, that are built for safety, often prove to be men's destruction. He cautioned his hearers not to blame great sufferers, as if they were therefore to be accounted great sinners. As no place or employment can secure from the stroke of death, we should consider the sudden removals of others as warnings to ourselves. On these accounts Christ founded a call to repentance. The same Jesus that bids us repent, for the kingdom of heaven is at hand, bids us repent, for otherwise we shall perish.

This parable of the barren fig-tree is intended to enforce the warning given just before: the barren tree, except it brings forth fruit, will be cut down. This parable in the first place refers to the nation and people of the Jews. Yet it is, without doubt, for awakening all that enjoy the means of grace, and the privileges of the visible church. When God has borne long, we may hope that he will bear with us yet a little longer, but we cannot expect that he will bear always.

Our Lord Jesus attended upon public worship on the sabbaths. Even bodily infirmities, unless very grievous, should not keep us from public worship on sabbath days. This woman came to Christ to be taught, and to get good to her soul, and then he relieved her bodily infirmity. This cure represents the work of Christ's grace upon the soul. And when crooked souls are made straight, they will show it by glorifying God. Christ knew that this ruler had a real enmity to him and to his gospel, and that he did but cloak it with a pretended zeal for the sabbath day; he really would not have them be healed any day; but if Jesus speaks the word, and puts forth his healing power, sinners are set free. This deliverance is often wrought on the Lord's day; and whatever labour tends to put men in the way of receiving the blessing, agrees with the design of that day.

Here is the progress of the gospel foretold in two parables, as in Mt 13. The kingdom of the Messiah is the kingdom of God. May grace grow in our hearts; may our faith and love grow exceedingly, so as to give undoubted evidence of their reality. May the example of God's saints be blessed to those among whom they live; and may his grace flow from heart to heart, until the little one becomes a thousand.

Our Saviour came to guide men's consciences, not to gratify their curiosity. Ask not, How many shall be saved? But, Shall I be one of them? Not, What shall become of such and such? But, What shall I do, and what will become of me? Strive to enter in at the strait gate. This is directed to each of us; it is, Strive ye. All that will be saved, must enter in at the strait gate, must undergo a change of the whole man. Those that would enter in, must strive to enter. Here are awakening considerations, to enforce this exhortation. Oh that we may be all awakened by them! They answer the question, Are there few that shall be saved? But let none despond either as to themselves or others, for there are last who shall be first, and first who shall be last. If we reach heaven, we shall meet many there whom we little thought to meet, and miss many whom we expected to find.

Christ, in calling Herod a fox, gave him his true character. The greatest of men were accountable to God, therefore it became him to call this proud king by his own name; but it is not an example for us. I know, said our Lord, that I must die very shortly; when I die, I shall be perfected, I shall have completed my undertaking. It is good for us to look upon the time we have before us as but little, that we may thereby be quickened to do the work of the day in its day. The wickedness of persons and places which more than others profess religion and relation to God, especially displeases and grieves the Lord Jesus. The judgment of the great day will convince unbelievers; but let us learn thankfully to welcome, and to profit by all who come in the name of the Lord, to call us to partake of his great salvation.

2. Do you imagine? etc. This passage is highly useful, were it for no other reason than that this disease is almost natural to us, to be too rigorous and severe in judging of others, and too much disposed to flatter our own faults. The consequence is, that we not only censure with excessive severity the offenses of our brethren; but whenever they meet with any calamity, we condemn them as wicked and reprobate persons. On the other hand, every man that is not sorely pressed by the hand of God slumbers at ease in the midst of his sins, as if God were favorable and reconciled to him. This involves a double fault; for when God chastises any one before our eyes, he warns us of his judgments, that each of us may examine himself, and consider what he deserves. If he spares us for a time, we are so far from having a right to take such kindness and forbearance as an opportunity for slumber, that we ought to regard it as an invitation to repentance.

To correct the false and cruel judgment which we are accustomed to pass on wretched sufferers, and, at the same time, to shake off the indulgence which every man cherishes towards himself, he shows, first, that those who are treated with severity are not the most wicked of all men; because God administers his judgments in such a manner, that some are instantly seized and punished, and others are permitted to remain long in the enjoyment of ease and luxury, Secondly, he declares that all the calamities which happen in the world are so many demonstrations of the wrath of God; and hence we learn what an awful destruction awaits us, “Dont nous avons a penser quelle punition et damnation nous sentirons;”— “by which we are led to consider what punishment and condemnation we shall receive.” if we do not avert it.

The immediate occasion for this exhortation was, that some told him that Pilate had mingled human blood with sacrifices, in order that so shocking an event might bring sacrifices into abhorrence. As it is probable that this outrage was committed on the Samaritans, who had departed from the pure service of the Law, the Jews would easily and readily be disposed to condemn the Samaritans, and by so doing to applaud themselves. But our Lord applies it to a different purpose. As that whole nation was hated and detested by them on account of ungodliness, he puts the question, “Do you imagine that those wretched persons, who have been put to death by Pilate, were worse than others? You are perfectly aware, that that country is full of ungodly men, and that many who deserved the same punishment are still alive. He is a blind and wicked judge who decides as to the sins of all men by the punishments which they now endure. It is not always the most wicked man who is first dragged to punishment; but when God selects a few out of a large number to be punished, he holds out in their person a threatening that he will take vengeance on the remainder, in order that all may be alarmed.”

Having spoken of the Samaritans, he now approaches more closely to the Jews themselves. Eighteen men had at that time been killed by the fall of a tower in Jerusalem. He declares that those men were not more wicked than others, but that their death was held out to all as a ground of alarm; for if in them God gave a display of his judgment, no more would others, though they might be spared for a time, escape his hand. Christ does not, however, forbid believers to consider attentively the judgments of God, but enjoins them to observe this order, to begin with their own sins. They will thus obtain the highest advantage; for they will avert God’s chastisements by voluntary repentance. To the same purpose is the warning which Paul gives,

Let no man deceive you with vain words; for on account of these things the wrath of God cometh against the rebellious, (Ephesians 5:6.)

6. He spoke also this parable. The substance of it is, that many are endured for a time who deserve to be cut off; but that they gain nothing by the delay, if they persist in their obstinacy. The wicked flattery, by which hypocrites are hardened, and become more obstinate, arises from this cause, that they do not think of their sins till they are compelled; and, therefore, so long as God winks at these, and delays his chastisements, they imagine that he is well satisfied with them. Thus they indulge themselves more freely, as if, to use the words of Isaiah, (28:15,) they had made a covenant with death, and were in friendship with the grave. And this is the reason why Paul denounces them in such earnestness of language for

treasuring up to themselves the wrath of God against the last day, (Romans 2:5.)

It is well known that trees are sometimes preserved, not because their owners find them to be useful and productive, but because the careful and industrious husbandman makes every possible trial and experiment before he determines to remove them out of the field or vineyard. This teaches us that, when the Lord does not immediately take vengeance on the reprobate, but delays to punish them, there are the best reasons for his forbearance. Such considerations serve to restrain human rashness, that no man may dare to murmur against the supreme Judge of all, if He does not always execute his judgments in one uniform manner. A comparison is here drawn between the owner and the vine-dresser: not that God’s ministers go beyond him in gentleness and forbearance, but because the Lord not only prolongs the life of sinners, but likewise cultivates them in a variety of ways, that they may yield better fruit.

Luke 13:10-17

Luke 13:10-17

10. And he was teaching in one of the synagogues on the Sabbath. 11. And, lo, a woman who had a spirit of infirmity during eighteen years, and was bent down, and was altogether unable to lift up her head. “Laquelle estoit courbe, et ne pouvoit aucunement se dresser;”— “who was bent down, and was quite unable to stand upright.” 12. Whom when Jesus saw, he called her to him, and said to her, Woman, thou art delivered from thine infirmity. 13. And he laid his hands on her, and immediately she stood upright, and glorified God. 14. And the ruler of the synagogue answering, being offended because Christ had performed a cure on the Sabbath, said to the multitude, There are six days on which we ought to work: on them therefore come, and you shall be cured, and not on the Sabbath-day. 15. And the Lord answering said to her, Doth not each of you, on the Sabbath, loose his ox or his ass from the stall, and lead him away to watering? 16. And must not this daughter of Abraham, whom Satan hath bound, lo, eighteen years, be loosed from this bond on the Sabbath-day? 17. And while he was saying these things, all his adversaries were ashamed, and all the people rejoiced on account of all the glorious actions which were done by him.

I have resolved to place in immediate connection some events which are detailed by Luke alone, without a direct reference to dates; for on that point, as we have formerly mentioned, the Evangelists did not care much about exactness. We shall afterwards find a more suitable time for returning to the Harmony of the Three Evangelists.

11. And, lo, a woman Here is related a miracle performed on a woman who was cured, and the offense which the malignity of the Jews led them to take up, because our Lord had cured her on a Sabbath-day Luke says that the woman was held by a spirit of infirmity, so that her body was bent by the contraction of her nerves. As the nature of the disease is no farther described, it is probable that it was not one of an ordinary kind, or which was understood by physicians; and, therefore, he calls it a spirit of infirmity. We know that diseases of an unusual and extraordinary kind are, for the most part, inflicted on men through the agency of the devil; and this gave the more striking display of the divine power of Christ, which triumphed over Satan. Not that Satan rules over men according to his pleasure, but only so far as God grants to him permission to injure them. Besides, as the Lord, from whom alone all our blessings flow, makes his glory to shine with peculiar brightness in those blessings which are more remarkable, and of rare occurrence; so, on the other hand, it is his will that the power and tyranny of Satan should be chiefly regarded in extraordinary chastisements, though his agency is likewise employed in those more gentle applications of the rod, which we experience from day to day.

12. Woman, thou art delivered In this miracle, as well as in others, Christ exhibited a proof both of his power and of his grace; for in this manner he testified that he had come for the purpose of granting relief to the wretched. His power is expressed in these words, Woman, thou art delivered; for he authoritatively declares that deliverance was at his own disposal, and employs, at the same time, the outward sign, the use of which we have explained on a former occasion.

13. And glorified God. As to the people glorifying God, it is mentioned in order to inform us, that this was distinctly perceived to be a heavenly blessing. It was not some doubtful work which allowed room for argument on either side, but one which afforded ample and undoubted grounds for praising God. This discovers more strongly the malignity of the ruler of the synagogue

14. There are six days. This reprover does not venture to pass censure openly on Christ, but points the venom of his dislike to another quarter, and indirectly condemns Christ in the person of the multitude. What an astonishing display of furious malice! Six days, he tells them, were set apart for labor; but how incorrectly and foolishly does he define that work, which is not permitted but on six days! Why does he not likewise forbid them to enter the synagogue, lest they should violate the Sabbath? Why does he not order them to refrain from all the exercises of godliness? But granting that men are restrained from following their own employments on the Sabbath-day, how unreasonable is it that the grace of God should be limited in that manner!

On them, therefore, come and you shall be cured. He bids them come on the other days to seek a cure, as if the power of God lay asleep on Sabbath, and were not rather exerted chiefly on that day for the salvation of his people. What purpose is to be served by the holy assemblies, except to give an opportunity to believers for entreating the Divine assistance? That ungodly hypocrite talks as if the lawful observation of the Sabbath interrupted the course of God’s favors, hindered men from calling upon him, and took away from them all feeling of his kindness.

15. Doth not every one of you? etc Such a combination of malice and stupidity might easily have been exposed in many ways, but Christ satisfied himself with this single argument. If it be lawful on the Sabbath, to perform the offices of humanity to cattle, it is ridiculous to imagine that the due observance of it will prevent assistance from being granted to the children of God. The words of Christ present a twofold comparison: that of the cattle with the daughter of Abraham, and that of the halter by which the ass or the ox is tied to its stall with the chains of Satan, by which he holds men bound to their destruction. “You,” says he, “who are so scrupulous about observing the Sabbath, venture to loose oxen and asses, and lead them away to watering. And why may not I be permitted to perform a similar office of kindness to the elect people of God; especially when the necessity is more urgent, when some one is to be delivered from the snares of Satan?”

Now though the wicked reprover was struck dumb with shame, yet we perceive that Christ never performed any work, however illustrious, which wicked men did not seize as an occasion for slander. Nor need we wonder that Satan labored, with incessant zeal and exertions, to subvert the glory of Christ; for he is constantly employed in spreading his clouds, in order to darken the holy actions of believers.

Luke 13:31-33

Luke 13:31-33

31. The same day some of the Pharisees came, saying to him, Depart, and go hence: for Herod intends to kill thee. 32. And he said to them, Go, tell that fox, Lo, I cast out devils, and I perform cures today and tomorrow, and the third day I am completed. “Et au troisieme iour ie pren fin;” — “and on the third day I conclude.” 33. But yet I must walk today and tomorrow, and the following day; for it is not a usual occurrence that a prophet perish anywhere else than in Jerusalem. “Car il n’advient point qu’aucun Prophete meure hors de Ierusalem;” — “for it does not happen that any Prophet dies out of Jerusalem.”

Luke 13:22. Journeying towards Jerusalem. It is uncertain whether Luke speaks only of one journey, or means that, while Christ walked throughout Judea, and visited each part of it for the purpose of teaching, he was wont to go up to Jerusalem at the festivals. The former clause, certainly, appears to describe that course of life which Christ invariably pursued, from the time that he began to discharge the office which had been committed to him by the Father. To make the latter clause agree with this, the meaning will be, that, when the festivals were at hand, he attended, along with others, “Sa coustume estoit de se trouver;” — “his custom was to be present.” the holy assemblies.

Matthew 13:44-52

Matthew 13:44-52

44. Again, the kingdom of heaven is like a treasure hid in a field, which when found a man hideth, “Que quelqu’un a trouve et cache;” — “which some one hath found and hidden.” and for the joy which he hath on account of it, goeth away, and selleth all that he hath, and buyeth that field. 45. Again, the kingdom of heaven is like a merchant, seeking beautiful pearls, “Qui cherche de bonnes perles;” — “who seeks good pearls.” 46. Who, having found one valuable pearl, went away, and sold all that he possessed, and bought it. 47. Again, the kingdom of heaven is like a net east into the sea, and collecting of every kind, “De toutes sortes de choses;” — “of all sorts of things.” 48. Which, when it was full, they drew to shore, and sat down, and collected the good into vessels, but cast away the bad. “Lequel estant plein, ‘les pescheurs’ le tirent en haut sur la rive: et estant assis mettent le bon a part en leurs vaisseaux, et iettent hors ce qui ne vaut rien;” — “which being full, ‘the fishers’ draw it upwards on the bank; and sitting down, put the good aside in their vessels, and throw away what is worth nothing.” 49. So shall it be at the end of the world: the Angels will come, and will separate the bad from the midst of the righteous, 50. And will cast them into a furnace of fire: there shall be lamentation and gnashing of teeth. 51. Jesus saith to them, Have you understood all these things? They say to him, Yes, Lord. 52. But he said to them, Therefore every scribe instructed in reference to the kingdom of heaven “Quant au royaume des cieux;” — “as to the kingdom of heaven.” is like a householder, who bringeth forth out of his treasure things new and old.

Luke 13:23. And one saith to him Although Matthew relates this answer, as if it were immediately connected with other sentences taken out of our Lord’s sermons, yet I rather think that the occasion of its being spoken arose out of the present question. The reason why the question was put appears to have been, that Christ, who declared himself to be the author of life, could with difficulty collect a small number of disciples. It might appear, that a small band of men was to be saved, and that the whole church was going to ruin: for the whole of that nation, among whom the doctrine of Christ made no great progress, and by whom it was universally rejected, had been adopted by God as the heir of life. A similar doubt steals upon us, when we look at the melancholy condition of the world. “‘The greater part of men pursue a life which is utterly at variance with the Gospel. What is the meaning of this?” For this reason Christ, directing his discourse to all, exhorted them to strive to enter by the narrow gate These words were intended to withdraw his people from a foolish curiosity, by which many are retarded and involved, when they look around to see if any companions are joining them, as if they were unwilling to be saved but in a crowd. When he bids them strive, or labor, he conveys the information, that it is impossible to obtain eternal life without great and appalling difficulties. Let believers, therefore, give their earnest attention to this object, instead of indulging in excessive curiosity about the vast number of those who are going astray.

24. For many will seek to enter This was added, that we might not be deceived by a vain hope, as if the multitude of our companions would be of any avail to us. The flesh is willing to flatter itself, and many who now give themselves every indulgence, promise to themselves an easy entrance into life. Thus men practice mutual deception on each other, and fall asleep in wicked indifference. To shake off from his own people those flattering hopes, Christ declares that those who calculate that their possession of life is already certain, will be shut out. Our author appears to have become apprehensive that this language was ambiguous, and, lest it might be interpreted differently from what he intended, he has taken care to insert in the French Version an explanatory clause: “que ceux qui se font accroire qu'ils sont desia tout asseurez de la vie eternelle, et cheminent a leur plaisir sans souci, en seront rejettez;” —”that those who make themselves believe that they are already perfectly assured of eternal life, and walk on at their pleasure without concern, will be excluded from it.” — Ed.

LUKE 13:25-30

Luke 13:25-30

25. And when the master of the house shall have arisen, and shall have shut the door, and you shall begin to stand without and to knock at the door, saying, Lord, Lord, open to us: and he answering shall say to you, I know not whence you are: 26. Then you shall begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27. And he shall say, I say to you, I know not whence you are: depart from me, all who work iniquity. 28. Weeping and gnashing of teeth shall be there, when you shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and yourselves shut out. 29. And they shall come from the east and west, and north and south, and shall sit down in the kingdom of God. 30. And, lo, they are last who shall be first, and they are first who shall be last.

Luke 13:25. And when the master of the house shall have arisen Though these words, as I hinted a little before, were spoken on a different and later occasion, I have chosen to pay more regard to the doctrine than to the time: for it is no slight assistance to the understanding to read, in immediate connection, those passages which are closely related in meaning. As Christ had declared that to many, who shall desire to enter into heaven, the door will not be open, he now asserts, that they gain nothing by occupying a place in the church because God will at length arise in judgment, and shut out from his kingdom those who now lay claim to a place in his family. He employs the comparison of the master of a house, who, having learned that some wicked and dissolute persons among his own domestics steal out unperceived during the night, and expose the house to thieves, rises and shuts the door, and does not allow those night-prowlers to enter, who have been wandering through the public streets at unseasonable hours. By these words he warns us, that we must avail ourselves of the opportunity, while it is offered: for so long as the Lord invites us to himself, the door is, as it were, open, that we may enter into the kingdom of heaven: but the greater part do not deign to move a step. Christ therefore threatens, that the door will at length be shut, and that those who are looking for companions are in danger of being refused admission.

26. Thou hast taught in our streets Christ expressly states, that it will be of no advantage to the Jews, that he approached near to them, and permitted them to enjoy familiar intercourse with him, if, when called, they do not answer at the appointed day. But he does not follow out his comparison: for, after having spoken about the master of a house, he now states, without a figure, that he is himself the judge; and indeed the words, thou hast taught in our streets, can apply to no one but himself. We now perceive his design, which was, to warn the Jews not to allow themselves to lose, by their own neglect, the salvation which it is in their power to obtain.

28. When you shall see Abraham The Jews bore no resemblance to the holy fathers, and had no right to boast of being descended from them: yet nothing was more customary than to abuse the title of the Church. “Et avoyent tousjours en la bouche le titre d'Eglise, duquel ils abu- soyent;” — “and had always in their mouth the title of Church, which they abused.” Christ here assures them, that a bastard race, which has departed from the faith and piety of the fathers, has “no inheritance in the kingdom of God,” (Ephesians 5:5.) There is a silent but implied reproof, that those who were desirous to have companions in seeking salvation, did not endeavor to associate themselves with Abraham, and the prophets, and the holy fathers, instead of looking around among their contemporaries, who had degenerated greatly from their example into innumerable corruptions. “If you neglect (says he) to enter by the strait gate, because you are kept back by the great number of those who are going astray, do you not see that you are separated from the number of believers, and become involved with unbelievers?” If the aspect of the world now dazzles your eyes, the last day will cure you of this folly, but it will be too late: for you shall then know that you, and others like you, are excluded from the kingdom of God, and have no part with Abraham

29. And they shall come from the east He now draws a larger illustration from the fact, that the Jews, who reckoned themselves the only lawful heirs of God, were to be rejected, and that the Gentiles were to be substituted in their room, and obtain the life which was promised to Abraham and his posterity. He contrasts the Gentiles with them, in order to excite them to faith by a holy jealousy: as Paul writes, that

“it will be a distinguished honor of his ministry, if he excite any of his nation and blood to such an emulations,” (Romans 11:13,14.)

The Jews must have been stung by it: for they had an inordinate love of themselves, and proudly despised God and his gifts. But as we shall, ere long, meet with this sentence again in the Gospel by Matthew I now glance at it more slightly.

30. And, lo, they are last who shall be first The same words, as we shall elsewhere see, were frequently employed by Christ, but in a different sense, (Matthew 19:30; 20:16; Mark 10:31.) All that he intended here was, to throw down the vain confidence of the Jews, who, having been chosen by God in preference to all the rest of the world, trusted to this distinction, and imagined that God was in a manner bound to them. For this reason, Christ threatens that their condition will soon be changed; that the Gentiles, who were at that time cast off, would obtain the first rank; and that the Jews, deprived of their honor, would not even occupy the farthest corner in the Church. “Ne tiendront pas mesme le dernier reng, ou quelque petit coin en l'Eglise;” — “will not hold even the lowest rank, or some small corner in the Church.”

MATTHEW 7:15-20; LUKE 6:43-45

Matthew 7:15-20

Luke 6:43-45

15. But beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 16. From their fruits you shall know them. Do men gather grapes from thorns, or figs from thistles? 17. So every good tree yields good fruits, and a rotten tree yields bad fruits. 18. A good tree cannot yield evil fruits, nor can a rotten tree yield good fruits. 19. Every tree, which does not yield good fruit, is cut down, and is thrown into the fire. 20. Therefore from their fruits you shall know them.

43. For the tree is not good which yields rotten fruit; and the tree is not rotten which yields good fruit. 44. For every tree is known from its fruit: for men do not gather figs from thorns, nor from thorns do they gather grapes. 45. A good man, out of the good treasure of his heart, bringeth forth what is good, and a bad man, out of the bad treasure of his heart, bringeth forth what is bad. For out of the abundance of the heart his mouth speaketh.

It deserves our attention, that Christ gives the designation, daughter of Abraham, to one whose body had been enslaved by Satan during eighteen years. She was so called, not only in reference to her lineage, as all the Jews without exception gloried in this title, but because she was one of the true and actual members of the Church. Here we perceive also what Paul tells us, that some are

delivered to Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus, (1 Corinthians 5:5.)

And the length of time points out to us that, though the Lord does not immediately relieve our distresses, yet we ought not to despair.

It is difficult to ascertain the precise time when this happened, farther than that Christ was at that time residing in Galilee, as during the whole period of his public calling he remained longer there than in any other place. Certain persons, wishing to be considered as his friends, advise him that, if he wishes to be in safety, he should go beyond the boundaries of Herod’s jurisdiction. In what manner those who gave that advice were affected towards him we have no means of knowing; but I am strongly inclined to conjecture, that they attempted to drive him to some other place, because they saw that the greater part of the people in that place were attached to Christ, so that the Gospel was generally received. We must observe who those advisers were. Luke says that they were some of the Pharisees Now we know that that sect was not so favorable to Christ as to make it probable that those men were anxious about his life. What then? Their design was, to awaken in him such fears as would drive him to some place of concealment; for they expected that, in a short time, his authority would decline, and that his whole doctrine would vanish away. But we must also direct our attention to the first originator and contriver of this scheme, Satan; for, as he endeavored at that time to interrupt the progress of the Gospel, by terrifying the Son of God, so he constantly invents and hatches up new grounds of alarm, to strike the ministers of Christ with dismay, and to constrain them to turn aside.

32. Go, tell that fox It is certain, that the person here spoken of is Herod Antipas. Though he had throughout the character of a fox, and was as remarkable for servility as for cunning, I do not think that the term, fox, is intended to refer generally to the cunning of his whole life, but rather to the insidious methods by which he labored to undermine the doctrine of the Gospel, when he did not venture to attack it openly. Christ tells him that, with all his craftiness, he will gain nothing by his schemes. “Whatever artifices he may devise,” says Christ, “today and tomorrow I will discharge the office which God has enjoined upon me; and when I shall have reached the end of my course, I shall then be offered in sacrifice.” That we may perceive more clearly the meaning of the words, Christ acknowledges, in the former part of his message, that on the third day—that is, within a very short time—he must die; and in this way shows, that he could not be deterred from his duty by any fear of death, to which he advanced boldly, with fixed purpose of mind.

33. It does not usually happen, etc. He next adds, that it is an idle bugbear, which is held out by false and hypocritical advisers; because there is no danger of death anywhere else than at Jerusalem. In this second clause he sharply attacks the Pharisees. “Is it you, who — I foresee — will be my executioners, that advise me to beware of Herod?” The reproof extends, indeed, much farther; for he says, not only that preparations had been made for his own death in Jerusalem, but that it might be said to have been, for a long period, a den of robbers, in which almost all the prophets had been murdered. Many had, no doubt, been slain in other places, and particularly at the time when that cruel fury, “Cette cruelle diablesse;” — “that cruel female devil.” Jezebel, (1 Kings 19:2,) raged against them; but because in no other place had the prophets, at any time, been fiercely tormented, Christ justly brings this reproach against the ungodly inhabitants of the holy city.

It usually happened that the prophets were slain there; because not only was it the source of all the ungodliness which spread over the whole of Judea, but it was also the field on which God trained his prophets. “Auquel Dieu a voulu que ses Prophetes ayent soustenu de grans combats et rudes alarmes;” — “on which God determined that his Prophets should sustain powerful combats and fierce alarms.” We know that the more brightly the light of doctrine shines, so as to press more closely on wicked men, they are driven to a greater pitch of madness. What a dreadful example was it, that a place which had been chosen to be the sanctuary of divine worship, and the residence of the Law and of heavenly wisdom, should be polluted not by one or another murder,, but by a regular butchery of the prophets! It undoubtedly shows how obstinate is the rebellion of the world in rejecting sound doctrine.

The exclamation which immediately follows in Luke, (13:34,) appears to be connected in such a manner, as if Christ had taken occasion from the present occurrence to inveigh, at this time, against Jerusalem But for my own part, I rather think, that Luke, having said that Jerusalem had been formerly stained by the blood of the prophets, nay, had been, through an uninterrupted succession of many ages, the slaughter-place, where the prophets were cruelly and wickedly put to death, immediately inserts, according to his custom, a statement which harmonized with that discourse. We have seen, on former occasions, that it is by no means unusual with him to introduce into one place a collection of Christ’s sayings, which were uttered at various times.

Luke 11:37-41

Luke 11:37-41

37. And while he was speaking, a certain Pharisee requested him to dine with him; and he entered and sat down at table. 38. And when the Pharisee saw it, he wondered that he had not first washed before dinner. 39. And the Lord said to him, Now you Pharisees cleanse the outside of the cup and of the plate; and what is within you is full of cruelty and wickedness. 40. Fools, did not he who made what is without make also what is within? 41. But out of what you have “Des choses presentes, ou, de ce que vous avez;” —”of present things, or, of what you have.” give alms; and, lo, all things are clean to you.

CHAPTER 13

Lu 13:1-9. The Lesson, "REPENT OR Perish," Suggested by Two Recent Incidents, and Illustrated by the Parable of the Barren Fig Tree.

1-3. Galileans--possibly the followers of Judas of Galilee, who, some twenty years before this, taught that Jews should not pay tribute to the Romans, and of whom we learn, from Ac 5:37, that he drew after him a multitude of followers, who on his being slain were all dispersed. About this time that party would be at its height, and if Pilate caused this detachment of them to be waylaid and put to death as they were offering their sacrifices at one of the festivals, that would be "mingling their blood with their sacrifices" [Grotius, Webster and Wilkinson, but doubted by De Wette, Meyer, Alford, &c.]. News of this being brought to our Lord, to draw out His views of such, and whether it was not a judgment of Heaven, He simply points them to the practical view of the matter: "These men are not signal examples of divine vengeance, as ye suppose; but every impenitent sinner--ye yourselves, except ye repent--shall be like monuments of the judgment of Heaven, and in a more awful sense." The reference here to the impending destruction of Jerusalem is far from exhausting our Lord's weighty words; they manifestly point to a "perdition" of a more awful kind--future, personal, remediless.

4-5. tower in Siloam--probably one of the towers of the city wall, near the pool of Siloam. Of its fall nothing is known.

6-9. fig tree--Israel, as the visible witness of God in the world, but generally all within the pale of the visible Church of God; a familiar figure (compare Is 5:1-7; Joh 15:1-8, &c.).

vineyard--a spot selected for its fertility, separated from the surrounding fields, and cultivated with special care, with a view solely to fruit.

came and sought fruit--a heart turned to God; the fruits of righteousness; compare Mt 21:33, 34, and Is 5:2, "He looked that it should bring forth fruit"; He has a right to it, and will require it.

Lu 13:10-17. Woman of Eighteen Year's Infirmity Healed on the Sabbath.

11. spirit of infirmity--Compare Lu 13:17, "whom Satan hath bound." From this it is probable, though not certain, that her protracted infirmity was the effect of some milder form of possession; yet she was "a daughter of Abraham," in the same gracious sense, no doubt, as Zaccheus, after his conversion, was "a son of Abraham" (Lu 19:9).

12-13. said ... Woman ... and laid--both at once.

14. with indignation--not so much at the sabbath violation as at the glorification of Christ. (Compare Mt 21:15) [Trench].

said to the people--"Not daring directly to find fault with the Lord, he seeks circuitously to reach Him through the people, who were more under his influence, and whom he feared less" [Trench].

15. the Lord--(See on Lu 10:1).

hypocrite!--How "the faithful and true Witness" tears off the masks which men wear!

his ox, &c.--(See on Mt 12:9-13; and Lu 6:9).

16. ought not, &c.--How gloriously the Lord vindicates the superior claims of this woman, in consideration of the sadness and long duration of her suffering, and of her dignity notwithstanding, as an heir of the promise!

Lu 13:18-30. Miscellaneous Teachings.

18-21. mustard seed ... leaven--(See on Mr 4:30-32). The parable of "the Leaven" sets forth, perhaps, rather the inward growth of the kingdom, while "the Mustard Seed" seems to point chiefly to the outward. It being a woman's work to knead, it seems a refinement to say that "the woman" here represents the Church, as the instrument of depositing the leaven. Nor does it yield much satisfaction to understand the "three measures of meal" of that threefold division of our nature into "spirit, soul, and body," (alluded to in 1Th 5:23) or of the threefold partition of the world among the three sons of Noah (Ge 10:32), as some do. It yields more real satisfaction to see in this brief parable just the all-penetrating and assimilating quality of the Gospel, by virtue of which it will yet mould all institutions and tribes of men, and exhibit over the whole earth one "Kingdom of our Lord and of His Christ." (See on Re 11:15).

23. Lord, &c.--one of those curious questions by talking of which some flatter themselves they are religious.

said unto them--the multitude; taking no notice of the man or his question, save as furnishing the occasion of a solemn warning not to trifle with so momentous a matter as "salvation."

24. Strive--The word signifies to "contend" as for the mastery, to "struggle," expressive of the difficulty of being saved, as if one would have to force his way in.

strait gate--another figure of the same. (See on Mt 7:13, 14).

for many ... will seek--"desire," that is, with a mere wish or slothful endeavor.

and shall not be able--because it must be made a life-and-death struggle.

25. master of the house is risen up and hath shut to the door--awfully sublime and vivid picture! At present he is represented as in a sitting posture, as if calmly looking on to see who will "strive," while entrance is practicable, and who will merely "seek" to enter in. But this is to have an end, by the great Master of the house Himself rising and shutting the door, after which there will be no admittance.

Lord, Lord--emphatic reduplication, expressive of the earnestness now felt, but too late. (See on Mt 7:21, 22).

26-27. See on the similar passage (Mt 7:22, 23).

eaten and drunk, &c.--We have sat with Thee at the same table. (See on Mt 7:22).

taught in our streets--Do we not remember listening in our own streets to Thy teaching? Surely we are not to be denied admittance?

28-29. (See Mt 8:11, 12). Also see on Mt 13:42.

Lu 13:31-35. Message to Herod.

31. and depart hence--and "go forward," push on. He was on His way out of Perea, east of Jordan, and in Herod's dominions, "journeying towards Jerusalem" (Lu 13:22). Haunted by guilty fears, probably, Herod wanted to get rid of Him (see on Mr 6:14), and seems, from our Lord's answer, to have sent these Pharisees, under pretense of a friendly hint, to persuade Him that the sooner He got beyond Herod's jurisdiction the better it would be for His own safety. Our Lord saw through both of them, and sends the cunning ruler a message couched in dignified and befitting irony.

32. that fox--that crafty, cruel enemy of God's innocent servants.

Behold, I cast out devils and I do cures--that is, "Plot on and ply thy wiles; I also have My plans; My works of mercy are nearing completion, but some yet remain; I have work for to-day and to-morrow too, and the third day; by that time I shall be where his jurisdiction reaches not; the guilt of My blood shall not lie at his door; that dark deed is reserved for others." He does not say, I preach the Gospel--that would have made little impression upon Herod--in the light of the merciful character of Christ's actions the malice of Herod's snares is laid bare [Bengel].

to-day, to-morrow, the third day--remarkable language expressive of successive steps of His work yet remaining, the calm deliberateness with which He meant to go through with them, one after another, to the last, unmoved by Herod's threat, yet the rapid march with which they were now hastening to completion. (Compare Lu 22:37).

I shall be perfected--I finish my course, I attain completion.

33. it cannot be that a prophet, &c.--"It would never do that," &c.--awful severity of satire this upon "the bloody city!" "He seeks to kill me, does he? Ah! I must be out of Herod's jurisdiction for that. Go tell him I neither fly from him nor fear him, but Jerusalem is the prophets' slaughter-house."

34-35. O Jerusalem, &c.--(See on Mt 23:37; Mt 23:39).

At that season - At what time this happened is not easy to determine; but it appears that it was now a piece of news which was told to Christ and his disciples for the first time.

Whose blood Pilate had mingled - This piece of history is not recorded (as far as I can find) by Josephus: however, he states that the Galileans were the most seditious people in the land: they belonged properly to Herod's jurisdiction; but, as they kept the great feasts at Jerusalem, they probably, by their tumultuous behavior at some one of them, gave Pilate, who was a mortal enemy to Herod, a pretext to fall upon and slay many of them; and thus, perhaps, sacrifice the people to the resentment he had against the prince. Archelaus is represented by Josephus as sending his soldiers into the temple, and slaying 3000 men while they were employed in offering sacrifices. Josephus, War, b. ii. c. 1, s. 3, and ii. c. 5. Some suppose that this refers to the followers of Judas Gaulonites, (see Act 5:37), who would not acknowledge the Roman government, a number of whom Pilate surrounded and slew, while they were sacrificing in the temple. See Josephus, Antiq. lib. 18: but this is not very certain.

The tower in Siloam - This tower was probably built over one of the porticoes near the pool, which is mentioned Joh 9:7. See also Neh 3:15.

Debtors, οφειλεται, a Jewish phrase for sinners. Persons professing to be under the law are bound by the law to be obedient to all its precepts; those who obey not are reckoned debtors to the law, or rather to that Divine justice from which the law came. A different word is used when speaking of the Galileans: they are termed ἁμαρτωλοι, as this word is often used to signify heathens; see the notes on Luk 7:37; it is probably used here in nearly a similar sense. "Do ye who live in Jerusalem, and who consider your selves peculiarly attached to the law, and under the strongest obligations to obey it - do ye think that those Galileans were more heathenish than the rest of the Galileans, because they suffered such things? No. It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God."

Ye shall all likewise perish - Ὡσαυτως, ὁμοιως, In a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, etc., who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temple. See Josephus, War, b. vi. ch. iv., v., vi.; and see the notes on Matthew 24 (note).

It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general: 1st, through mercy, to alarm others; 2, to show his hatred to sin; 3, to preserve in men's minds a proper sense of his providence and justice; and 4, to give sinners, in one or two particular instances, a general specimen of the punishment that awaits all the perseveringly impenitent.

A certain man - Many meanings are given to this parable, and divines may abound in them; the sense which our Lord designed to convey by it appears to be the following: -

1. A person, τις, God Almighty.

2. Had a fig tree, the Jewish Church.

3. Planted in his vineyard - established in the land of Judea.

4. He came seeking fruit - he required that the Jewish people should walk in righteousness, in proportion to the spiritual culture he bestowed on them.

5. The vine-dresser - the Lord Jesus, for God hath committed all judgment to the Son, Joh 5:22.

6. Cut it down - let the Roman sword be unsheathed against it.

7. Let it alone - Christ is represented as intercessor for sinners, for whose sake the day of their probation is often lengthened; during which time he is constantly employed in doing every thing that has a tendency to promote their salvation.

8. Thou shalt cut it down - a time will come, that those who have not turned at God's invitations and reproofs shall be cut off, and numbered with the transgressors.

Behold these three years - From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, exercising his ministry for three years past; and, from what is said in Luk 13:8, of letting it alone this year also, it may be concluded likewise that this parable was spoken about a year before Christ's crucifixion; and, if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears to be assigned to it, and that the whole time of Christ's public ministry was about four years. See Bishop Pearce. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this Gospel.

Why cumbereth it the ground? - Or, in other words, Why should the ground be also useless? The tree itself brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Bezae has added here, φερε την αξινην, Bring the axe and cut it down. If this reading be genuine, it is doubtless an allusion to Mat 3:10 (note): Now the axe lieth at the root of the trees. If the writer has added it on his own authority, he probably referred to the place above mentioned. See the note on the above text.

There is something very like this in the Γεωπονικα, or De Re Rustica of the ancient Greek writers on agriculture. I refer to cap. 83 of lib. x., p. 773; edit. Niclas, entitled, Δενδρον ακαρπον καρποφορειν, How to make a barren tree fruitful. Having girded yourself, and tied up your garments, take a bipen or axe, and with an angry mind approach the tree as if about to cut it down. Then let some person come forward and deprecate the cutting down of the tree, making himself responsible for its future fertility. Then, seem to be appeased, and so spare the tree, and afterwards it will yield fruit in abundance. "Bean straw (manure of that material), scattered about the roots of the tree, will make it fruitful." That a similar superstition prevailed among the Asiatics, Michaelis proves from the Cosmographer Ibn Alvardi, who prescribes the following as the mode to render a sterile palm tree fruitful: "The owner, armed with an axe, having an attendant with him, approaches the tree, and says, I must cut this tree down, because it is unfruitful. Let it alone, I beseech thee, says the other, and this year it will bring forth fruit. The owner immediately strikes it thrice with the back of his axe; but the other preventing him says, I beseech thee to spare it, and I will be answerable for its fertility. Then the tree becomes abundantly fruitful." Does not our Lord refer to such a custom?

A woman which had a spirit of infirmity - Relative to this subject three things may be considered: -

I. The woman's infirmity.

II. Her cure. And

III. The conduct of the ruler of the synagogue on the occasion.

I. The woman's infirmity.

1. What was its origin? Sin. Had this never entered into the world, there had not been either pain, distortion, or death.

2. Who was the agent in it? Satan; Luk 13:16. God has often permitted demons to act on and in the bodies of men and women; and it is not improbable that the principal part of unaccountable and inexplicable disorders still come from the same source.

3. What was the nature of this infirmity? She was bowed together, bent down to the earth, a situation equally painful and humiliating; the violence of which she could not support, and the shame of which she could not conceal.

4. What was the duration of this infirmity? Eighteen years. A long time to be under the constant and peculiar influence of the devil.

What was the effect of this infirmity? The woman was so bowed together that she could in no case stand straight, or look toward heaven.

II. The woman's cure.

1. Jesus saw her, Luk 13:12. Notwithstanding her infirmity was great, painful, and shameful, she took care to attend the synagogue. While she hoped for help from God, she saw it was her duty to wait in the appointed way, in order to receive it. Jesus saw her distress, and the desire she had both to worship her Maker and to get her health restored, and his eye affected his heart.

2. He called her to him. Her heart and her distress spoke loudly, though her lips were silent; and, as she was thus calling for help, Jesus calls her to himself that she may receive help.

3. Jesus laid his hands on her. The hand of his holiness terrifies, and the hand of his power expels, the demon. Ordinances, however excellent, will be of no avail to a sinner, unless he apprehend Christ in them.

4. Immediately she was made straight, Luk 13:13. This cure was -

1. A speedy one - it was done in an instant.

2. It was a perfect one - she was made completely whole.

3. It was a public one - there were many to attest and render it credible.

4. It was a stable and permanent one - she was loosed, for ever loosed from her infirmity.

5. Her soul partook of the good done to her body - she glorified God. As she knew before that it was Satan who had bound her, she knew also that it was God only that could loose her; and now, feeling that she is loosed, she gives God that honor which is due to his name.

III. The conduct of the ruler of the synagogue on the occasion.

1. He answered with indignation, Luk 13:14. It would seem as if the demon who had left the woman's body had got into his heart. It is not an infrequent case to find a person filled with rage and madness, while beholding the effects of Christ's power upon others. Perhaps, like this ruler, he pretends zeal and concern for the honor of religion: "These preachings, prayer meetings, convictions, conversions, etc., are not carried on in his way, and therefore they cannot be of God." Let such take care, lest, while denying the operation of God's hand, they be given up to demonic influence.

2. He endeavors to prevent others from receiving the kind help of the blessed Jesus - He said unto the people, etc., Luk 13:14. Men of this character who have extensive influence over the poor, etc., do immense harm: they often hinder them from hearing that word which is able to save their souls. But for this also they must stand before the judgment seat of Christ. Reader, hast thou ever acted in this way?

3. Jesus retorts his condemnation with peculiar force; Luk 13:15, Luk 13:16. Thou hypocrite to pretend zeal for God's glory, when it is only the workings of thy malicious, unfeeling, and uncharitable heart. Wouldst thou not even take thy ass to water upon the Sabbath day? And wouldst thou deprive a daughter of Abraham (one of thy own nation and religion) of the mercy and goodness of God upon the Sabbath? Was not the Sabbath instituted for the benefit of man?

4. His adversaries were ashamed, Luk 13:17. The mask of their hypocrisy, the only covering they had, is taken away; and now they are exposed to the just censure of that multitude whom they deceived, and from whom they expected continual applause.

5. His indignation and uncharitable censure, not only turn to his own confusion, but are made the instruments of the edification of the multitude - they rejoiced at all the glorious things which he did. Thus, O Lord! the wrath of man shall praise thee, and the remainder thereof thou shalt restrain.

A preacher will know how to apply this subject to general edification.

The kingdom - is like a grain of mustard seed - See on Mat 13:31 (note).

Like leaven - See this explained, Mat 13:33 (note).

Journeying toward Jerusalem - Luke represents all that is said, from Luk 9:51, as having been done and spoken while Christ was on his last journey to Jerusalem. See the notes on Luk 9:51, and Luk 12:58 (note), and see the Preface.

Are there few that be saved? - A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the strait gate - αγωνιζεσθε, agonize - exert every power of body and soul - let your salvation be the grand business of your whole life.

Many - will seek - They seek - wish and desire; but they do not strive; therefore, because they will not agonize - will not be in earnest, they shall not get in. See this subject more particularly explained on Mat 7:13, Mat 7:14 (note).

And hath shut to the door - See the notes on Mat 7:22-23 (note), and 25:10-41.

Abraham, and Isaac, etc. - See on Mat 8:12 (note), where the figures and allusions made use of here are particularly explained.

They shall come - That is, the Gentiles, in every part of the world, shall receive the Gospel of the grace of God, when the Jews shall have rejected it.

There are last which shall be first - See on Mat 19:30 (note).

Depart hence, etc. - It is probable that the place from which Christ was desired to depart was Galilee or Perea; for beyond this Herod had no jurisdiction. It can scarcely mean Jerusalem, though it appears from Luk 23:7, that Herod Antipas was there at the time of our Lord's crucifixion.

Herod will kill thee - Lactantius says that this Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et illorum clamoribus, et Herodis tetrarchae instigatione, metuentis ne regno pelleretur, victus est: - fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See Lact. Inst. Div. lib. iv. c. xviii., and Bishop Pearce on Luk 23:7.

Tell that fox - Herod was a very vicious prince, and lived in public incest with his sister-in-law, Mar 6:17 : if our Lord meant him here, it is hard to say why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretense of zeal for the law and welfare of the Jewish people. A fox among the Jews appears to have been the emblem of a wicked ruler, who united cunning with cruelty, and was always plotting how he might aggrandize himself by spoiling the people. See a quotation in Schoettgen.

The following observation from the judicious Bishop Pearce deserves attention. "It is not certain," says he, "that Jesus meant Herod here; he might only have intended to call that man so, from whom the advice of departing came, (whether from the speaker himself, or the person who sent him), for it is probable, that the advice was given craftily, and with design to frighten Jesus, and, make him go from that place."

To-day and to-morrow - I am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short time to live, without specifying its duration.

Perfected - Or finished, τελειουμαι. I shall then have accomplished the purpose for which I came into the world, leaving nothing undone which the counsel of God designed me to complete. Hence, in reference to our Lord, the word implies his dying; as the plan of human redemption was not finished, till he bowed his head and gave up the ghost on the cross: see Joh 19:30, where the same word is used. It is used also in reference to Christ's death, Heb 2:10; Heb 5:9; see also Act 20:24, and Heb 12:23. The word finish, etc., is used in the same sense both by the Greeks and Latins. See Kypke.

I must walk, etc. - I must continue to work miracles and teach for a short time yet, and then I shall die in Jerusalem: therefore I cannot depart, according to the advice given me, (Luk 13:31), nor can a hair of my head fall to the ground till my work be all done.

To-day and to-morrow, etc. - Kypke contends that the proper translation of the original is, I must walk to-day and to-morrow In The Neighboring Coasts: and that εχομενη is often understood in this way: see Mar 1:38, and his notes there. That Christ was now in the jurisdiction of Herod, as he supposes, is evident from Luk 13:31; that he was on his last journey to Jerusalem, Luk 9:51; that he had just passed through Samaria, Luk 9:52, Luk 9:56; that as Samaria and Judea were under the Roman procurator, and Perea was subject to Herod Antipas, therefore he concludes that Christ was at this time in Perea; which agrees with Mat 19:1, and Mar 10:1, and Luk 17:11. He thinks, if the words be not understood in this way, they are contrary to Luk 13:32, which says that on it Christ is to die, while this says he is to live and act.

Perish out of Jerusalem - A man who professes to be a prophet can be tried on that ground only by the grand Sanhedrin, which always resides at Jerusalem; and as the Jews are about to put me to death, under the pretense of my being a false prophet, therefore my sentence must come from this city, and my death take place in it.

O Jerusalem, Jerusalem - See the note on Mat 23:37-39 (note), where the metaphor of the hen is illustrated from the Greek Anthology.

Your house - Ὁ οικος, the temple - called here your house, not my house - I acknowledge it no longer; I have abandoned it, and will dwell in it no more for ever. So he said, 2Chr 36:17, when he delivered the temple into the hands of the Chaldeans - the house of Your sanctuary. A similar form of speech is found, Exo 32:7, where the Lord said to Moses, Thy people, etc., to intimate that he acknowledged them no longer for his followers. See the notes on Mat 23:21, Mat 23:38. But some think that our Lord means, not the temple, but the whole commonwealth of the Jews.

The principal subjects it this chapter may be found considered at large, on the parallel places in Matthew and Mark, to which the reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the evangelists, see it largely illustrated in the notes on Luk 13:11 (note), etc.

The Galileans, whose blood Pilate had mingled with their sacrifices - Some of the followers of Judas Gaulonites. They absolutely refused to own the Roman authority. Pilate surrounded and slew them, while they were worshipping in the temple, at a public feast.

Ye shall all likewise perish - All ye of Galilee and of Jerusalem shall perish in the very same manner. So the Greek word implies. And so they did. There was a remarkable resemblance between the fate of these Galileans and of the main body of the Jewish nation; the flower of which was slain at Jerusalem by the Roman sword, while they were assembled at one of their great festivals. And many thousands of them perished in the temple itself, and were literally buried under its ruins.

A man had a fig tree - Either we may understand God the Father by him that had the vineyard , and Christ by him that kept it: or Christ himself is he that hath it, and his ministers they that keep it. Psa 80:8. &c.

Three years - Christ was then in the third year of his ministry. But it may mean only several years; a certain number being put for an uncertain. Why doth it also cumber the ground? - That is, not only bear no fruit itself, but take up the ground of another tree that would.

She was bowed together, and utterly unable to lift up herself - The evil spirit which possessed her afflicted her in this manner. To many doubtless it appeared a natural distemper. Would not a modern physician have termed it a nervous case?

Thou hypocrite - For the real motive of his speaking was envy, not (as he pretended) pure zeal for the glory of God.

And ought not this woman? - Ought not any human creature, which is so far better than an ox or an ass? Much more, this daughter of Abraham - probably in a spiritual as well as natural sense, to be loosed?

Mt 13:31; Mr 4:30.

Mt 13:33.

Covered up - So that, for a time, nothing of it appeared.

Strive to enter in - Agonize. Strive as in an agony. So the word signifies Otherwise none shall enter in. Barely seeking will not avail. Mt 7:13.

And even agonizing will not avail, after the door is shut. Agonize, therefore, now by faith, prayer, holiness, patience. And ye begin to stand without - Till then they had not thought of it! O how new will that sense of their misery be? How late? How lasting? I know not whence ye are - I know not, that is, I approve not of your ways.

Mt 7:23.

Mt 8:11.

They shall sit down in the kingdom of God - Both the kingdom of grace and of glory.

But there are last - Many of the Gentiles who were latest called, shall be most highly rewarded; and many of the Jews who were first called, shall have no reward at all. Mt 19:30.

Herod is minded to kill thee - Possibly they gave him the caution out of good will.

And he said, Go and tell that fox - With great propriety so called, for his subtilty and cowardice. The meaning of our Lord's answer is, Notwithstanding all that he can do, I shall for the short time I have left, do the works of him that sent me. When that time is fulfilled, I shall be offered up. Yet not here, but in the bloody city. Behold, I cast out devils - With what majesty does he speak to his enemies! With what tenderness to his friends! The third day I am perfected - On the third day he left Galilee, and set out for Jerusalem, to die there. But let us carefully distinguish between those things wherein Christ is our pattern, and those which were peculiar to his office. His extraordinary office justified him in using that severity of language, when speaking of wicked princes, and corrupt teachers, to which we have no call; and by which we should only bring scandal on religion, and ruin on ourselves, while we irritated rather than convinced or reformed those whom we so indecently rebuked.

It cannot be, that a prophet perish out of Jerusalem - Which claims prescription for murdering the messengers of God. Such cruelty and malice cannot be found elsewhere.

How often would I have gathered thy children together - Three solemn visits he had made to Jerusalem since his baptism for this very purpose. Mt 23:37.

Your house is left to you desolate - Is now irrecoverably consigned to desolation and destruction: And verily I say to you, after a very short space, ye shall not see me till the time come, when taught by your calamities, ye shall be ready and disposed to say, Blessed is he that cometh in the name of the Lord. It does not imply, that they should then see Jesus at all; but only that they would earnestly wish for the Messiah, and in their extremity be ready to entertain any who should assume that character.

5 I tell you, Nay: but except ye repent, ye shall all likewise perish.

The Holy Scriptures giving us no account of these two stories, to which our Saviour doth here refer, and those who have wrote the History of the Jews having given us no account of them, Interpreters are at a great loss to determine any thing about them; we read of one Iudas of Galilee, who drew away much People after him▪ and perished, Acts 5.37. It is said, that h[illegible: 1 letter] seduced People from their obedience to the Roman Emperor, perswading them not to acknowledge him as their Governour, nor to pay tribute to the Romans. It is guessed by Interpreters, that some of this Faction coming up to the Passover, (for they were Jews) Pilate fell upon them, and slew them while they were sacrificing. Others think that these were some remnant of Iudas his Faction, but Samaritanes, and slain while they were sacrificing at their Temple in Mount Gerazim, and that (tho Samaritanes) they were called Galileans, because Iudas the head of their Faction was such. The Reader is at liberty to chuse which of these he thinks most probable, for I find no other account given by any. The latter is prejudiced by our Saviour's calling them Galileans, and advantaged by the desperate hatred which the Jews had to the Samaritanes, which might make them more prone to censure any passages of Divine Providence severe towards them. But what the certain crime, or provocation was, we cannot say; we are sure that de facto the thing was true, Pilate did mingle the Blood of some Galileans with their sacrifices, of which a report was brought to Christ. We are at the same loss for those eighteen upon whom the Tower of Siloam fell. Siloe or Siloa was the name of a small fountain, at the foot of Mount Zion, which as we are told did not constantly, but at certain times send out Waters, which running through hollow places of the Earth, and Mines and Quarries of Stone made agreat noise. Isaiah mentions it, ch. 8.6. There was also a Pool in Ierusalem which had that name, and had a Wall built by it, Neh. 3.15. Christ sent the Blind Man to go and wash there, Iohn 9.7. Turrets are (as we know) very usual upon Walls. It seems one of these Towers fell, and slew eighteen Persons, come thither either to wash themselves, or by reason of some healing vertue in those Waters, upon what occasion we cannot determine. But there they perished. This Story seems to have been something older than the other. Our Saviour either had heard, what some People had said, or at least knew what they would say upon those accidents, (for we are mightily prone to pass uncharitable Judgments upon Persons perishing suddenly, especially if they dye by a violent Death.) As he therefore took all occasions to press upon them Repentance, so he doth not think fit to omit one so fair, and tho he doth not by what he saith, forbid us to observe such extraordinary Providences, and to whom they happen, but willeth us to hear, and fear; yet he tells them, there were many Galileans, as bad as they, who unless they repented (that is) being sensible of, heartily turned from the wickedness of their ways, would perish also; thereby teaching us, 1. That punishments come upon People for their Sins, and more signal punishments, for more signal Sinnings. 2. That altho God sometimes by his Providence signally punisheth some for notorious Sinnings, yet he spareth more such Sinners then he so signally punisheth. 3. That therefore none can conclude from such signal punishments, that such Persons punished, were greater Sinners then they. 4. That the best use we can make of such reports, and spectacles of notorious Sinners, more than ordinarily punished, is to examine our selves, and to repent lest we also perish.

9 And if it bear fruit, well: and if not, then after that, thou shalt cut it down.

This Parable very [illegible: 1 letter]itly cohereth with the preceding discourse, there he had let his hearers know; that tho God spareth some Sinners, and hath a longer patience with them, then others, tho they be every whit as great transgressors, in expectation still that they should bring forth fruit; yet if they answer not the means which God useth with them to bring them to repentance, they shall not be spared long, but vengeance shall overtake them also. Those who think that this Parable concerned not the Jews only, but all Mankind, or more especially those who are in the pale of the Church, judge well, provided that they allow it to have been spoken with a primary reference to that Nation, amongst whom Christ had now been Preaching and Working Miracles three years, and expected the fruits of Repentance, and Reformation from them in vain. I do not think it any prejudice to this, that the Vinedresser begged but for one year longer, whereas after this Christ had patience with them forty years, before they were destroyed, for one year may not be intended strictly, (tho the three years be) but to signify some little time more, that the Apostles might use all probable means to reclaim them, and make them more fruitful. Grotius thinks the term of three years is used, because every figtree (not wholly barren) brought forth fruit one year in three, which notion (if true) of that plant is valuable, but may be of ill consequence, if any should thence conclude, that Mens days of Grace exceed not three years; yet thus much is observable, that when God sends a faithful Minister to a place, the greatest success and blessing of their Ministry is within a few of their first years in a place. The Parable doubtless extendeth much further than to the People of the Jews, and learns us all these lessons. 1. That where God plants any one within the pale of his Church, he looks▪ he or she should bring forth the fruits of Repentance and Faith. 2. That many are so planted, yet bring forth no fruit. 3. That there is a determined time beyond which God will not bear with barren Souls. 4. That barren Souls a[illegible: 1 letter]e not only useless, but also spoil others [non-Latin text not transcribed], they make the soil unprofitable, a quench coal spoils the fire. 5. That faithful Ministers, will be very earnest with God to spare even barren Souls. 6. That it is their work and duty to use all probable means to make barren Souls fruitful. I will dig about it, and dung it. 7. That a bearing fruit at last will save Souls from ruin, and destruction. 8. That without it, every Soul tho standing in Gods vineyard, will at last perish eternally.

13 And he laid his hands on her: and immediately she was made straight, and glorified God.

Tho the Greek be in the Sabbaths, which might signifie any day of the Week, yet it is manifest by what followeth that this Miracle was wrought upon the Seventh day, which was the Jewish Sabbath, else the Ruler of the Synagogue would not have quarrelled with our Saviour about it. What is meant here v. 11. by a Spirit of Infirmity, would not easily be determined, whether only a very great Infirmity, or an Infirmity, in the bringing and continuing of which upon her the Devil had a great instrumentality, but for v. 16. where she is said to be one that Satan had bound, she was a cripple and so bowed down that she could not lift up her self, and thus she had been for eighteen years, so as the distemper was inveterate, and out of the course of ordinary cure. Christ who as to Peoples bodily infirmit[illegible: 1 letter]es, was sometimes found of those that sought him not, seeing her, calleth her to him, and saith, Woman thou art loosed from thy infirmity, He layeth his hands on her, and immediately she was straight. The inveterateness of the Disease, and the instantaneousness of the Ear, without the use of any means, made the Miracle evident. The Woman for it gave thanks to God, for that is meant by glorified God, she spake some things to the honour, and Glory of God who had healed her.

14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath-day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath-day.

Answering here signifies no more then he spake, as in a multitude of other places in the Gospels. The Jews were both very Superstitious, and very uneven, as to the Sanctification of the Sabbaths, Superstitious because they would not do many things, which by Gods Law they might do, such as applying means to heal the Sick, defending themselves against Enemies, &c. Vneven because they would do divers things of equal bodily labour, with those things which they pretended to scruple, one of which we shall hear our Saviour by and by instancing in. This Ruler studyed to defame him before the People. His pretence was, this was a Work, and such a Work, as might be done in the six days. Let us hear how our Saviour defendeth himself.

Marginal references: Exod. 20.9.; Matth. 12.10. Chap. 6.7.

16 And ought not this woman being a daughter of Abraham, whom Satan hath bound, lo these eighteen years, be loosed from this bond on the sabbath day?

Our Saviour here calleth this Ruler of the Synagogue Hypocrite, for his impudence in so severe a reflection on him for doing on the Sabbath-Day, a Work of that Nature, which he himself did, and thought himself blameless in the doing of, and his friends ordinarily did, upon whom for so working he did not reflect, thereby teaching us one note of an Hypocrite, viz. To reflect upon others for things which we do our selves. This Ruler of the Synagogue and his Party indeed did not heal on the Sabbath Day. But what kind of Work was healing? was it not a Work of Mercy? what servile labour was there in it. It is only said Christ called this poor Creature, and she came, not she was brought to him. What did Christ do? he only laid his hands upon her, and pronounced her loosed from her infirmity. Now the Jews would ordinarily upon the Sabbath-Day, loose a Beast from the Stall, to go and drink at a Pit, or lead it thither, was not this a greater labour? how came this to be Lawful, and not that act of Mercy which Christ did shew to this poor Creature? Their act was capable of no other excuse, then that it was an Act of Mercy, and a good Man will shew Mercy to his Beast; it could be no Act of Piety, nor of Necessity; for a Beast may live one Day without Water, or at least might have had Water set by it the Night before; nay our Lords Work of Mercy was much more Noble. Theirs was to a Beast, his to one of Mankind, to a Woman, and she a Iewish Woman, a Daughter of Abraham, a Father upon whom they much valued themselves, and their whole Nation, Matth. 3.9. Ioh. 8.39▪ Their Beast might not be Sick, she was under an Infirmity, and that no ordinary Infirmity, she was in the hands of the Enemy of Mankind, bound by Satan, nor was her affliction of a few days continuance, she had been so bound eighteen years.

17 And when he had said these things, all his adversaries were ashamed: and all the people rejoyced for all the glorious things that were done by him.

It is one thing to be ashamed, another thing to be convinced, so as to confess an error; they were ashamed, that they were so put to silence before the People, but we read of no confession of their error, and mistake, and begging Christs Pardon, the People rejoyced and gave thanks to God, for all the glorious things that were done by our Saviour.

21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

See the Notes on Matth. 13.31, 32, 33. They are two Parables by which Christ foretelleth the great Success of the Gospel, notwithstanding the present small appearance of the efficacy of it.

22 And he went through the cities, and villages, teaching and journeying towards Jerusalem.

Still wherever we find our Blessed Lord, we find him teaching, and that not by an exemplary Life only, but by Word of Mouth, there are different opinions whether our Saviour was now journeying towards Ierusalem, with respect to the Passover, or some other great Festival of the Jews.

Marginal references: Matth. 9.35. Mark 6.6.

24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

Our Saviour hath told us Matth. 7.13. that straight is the way, and narrow is the Gate, that leadeth to eternal Life, and few there be that find it. Upon this this exhortation is founded [non-Latin text not transcribed] contend, or strive to enter in at this straight Gate, a Word which signifies a labouring against opposition, and the utmost indeavour of the Mind, and Body; not that our own labouring will bring us thither, for eternal Life is the Gift of God, and without the influence of his Grace, we can do nothing effectually; but to let us know, that the Lord will give Heaven, to none but such as labour, and strive for it, yea and also strive lawfully, he tells us that many shall seek and shall not enter. Either seeking in a wrong way, or in an undue time. By this Speech of our Saviours he diverts them from that curious Question, about the number of those that shall be saved. That was not so much their concern to know, as that they should be some of that Number.

27 But he shall say, I tell you, I know you not whence you are; depart from me all ye workers of iniquity.

Our Saviour in these verses doth represent himself by a Man, who having invited guests to his Supper, stays till all those who were invited, and accepted the invitation were come in; then rising up, shuts the Door, and after that is shut, turns a deaf ear to any that shall come knocking, let them plead for admittance what they can plead. By this Parabolical expressing of himself, he both openeth in part, what he meant by the foregoing Words. Many shall seek to enter in, and shall not enter, and also lets us know, that there is a determinate time, wherein Souls must (if ever) accept of the offers of Grace and Salvation, when they are made to them, which if they slip, they will not be able to obtain of God an entrance into the Kingdom of Heaven. Seek the Lord while he may be found, saith the Prophet, Isaiah 55.6.7. In an acceptable time I have heard thee,) saith the Prophet) Isaiah 49.8. which the Apostle, 2 Cor. 6.2. applyeth to perswade Men, that they should not receive the Grace of God (in the Gospel) in vain, what this determinate time is, God hath hidden from us, and it is probable that it is not the same as to all Persons, we know nothing to the contrary, but while there is life there is hope, which warranteth us to Preach Faith and Repentance to all. We are also further instructed. That no outward Priviledges, tho Christ hath taught in our Streets. No external acts of Communion with Christ, tho we can say, we have Eat and Drunk with him, will justifie our hopes of entrance into Heaven, if in the mean time, we be workers of iniquity, we had much the same, Matth. 7.21, 22, 23. See the Notes there.

Marginal references: Psal. 6.8. Math. 25.41.

29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God.

We have the same Matth. 8.11, 12. only he saith, only from the East, and from the West. See the Notes there, wailing, and gnashing of teeth, are usual expressions by which the pains of the Damned are expressed, especially by the Evangelist Matthew, ch. 8.12. ch. 13.42.50. ch. 22.13. ch. 24.51. ch. 25.30. One cause of this vexation of Spirit expressed under this Notion, is the Jews sight of the rest and happiness that their Relations, nay some to whom they upon Earth were Enemies, should enjoy in Heaven. Nay which some which were Heathens should enjoy there, when as they took themselves to be the only Church, and to have the same right to the Kingdom of Heaven, that Children have to the Inheritances of their Father, should he cast out, as having no portion there.

30 And behold, there are last which shall be first, and there are first which shall be last.

This is a Sentence which our Saviour often made use of and not always to the same purpose. See the Notes on Matth. 19.30 & 20.16. Mark 10.31. As to the sense of them here it is plain. Our Saviour here foretelleth the Conversion of the Gentiles, but yet I do not take the Gentiles to be all who are intended under the Notion of the Last, but divers others also. Men who both in their opinion of themselves, and in reality with respect to Priviledge, are the first, whether in respect of Gifts, or Office, or the means of Grace, or Profession, will many of them be the last, that is, furthest off from the Kingdom of God; and many who are the last, upon these accounts will in the Day of Judgment be first, that is, appear so, as having more of the favour of God, and be so, taken to Heaven, when the others shall be cast to Hell, Matth. 11.20, 21, 22, &c.

33 Nevertheless, I must walk to day and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem.

It is plain from this Text, that our Saviour was at this time in Galilee, for that was the Tetrachy or Province of Herod Antipa[illegible: 1 letter], who is the Herod here mentioned; whether these Pharisees came upon their own heads, or as sent by Herod is not so plain, nor so well agreed by Interpreters. If they came upon their own heads, it is certain they came not out of kindness, for the whole History of the Gospel, lets us know, that the Pharisees, had no kindness for Christ, but were his most implacable Enemies, and continually consulting how to destroy him, but they either came to scare him out of Galilee, whose repute was so great, and who did them so much mischief there, or to drive him into the trap, which they had laid for him in Iudea. But it is most probable, that they came as secretly sent by Herod, who tho of himself he be reported to be of no Bloody disposition, yet upon the Pharisees continual sollicitations might be perswaded, to send them on this errand, chusing rather cunningly to scare him out of his Province, then by violence to fall upon him. This opinion looks more probable, because v. 32. Our Saviour sends them back with a Message to Herod, Go and tell that Fox. Herod had gained himself no reputation amongst the Jews, by his Murthering Iohn the Baptist, whom the Jews generally valued as a Prophet, and probably seeing our Saviour exceeding him in popular applause, he was not willing to augment the Odium, which already lay upon him for that Fact, yet to gratifie the Pharisees, (many of which were in his Province) he was willing if he could effect it cleaverly, and without noise, to be quit of Christ, especially considering (as we before heard) he had an opinion, that he was Iohn Baptist risen from the Dead, or the Soul of Iohn the Baptist in another Body, and possibly he could not tell what might be the effect of his Ghost, so haunting his Province. It is certain, that either he, or the Pharisees or both had a mind to have him gone some whither else, to which purpose this Message is brought to him. Our Saviour either discerning Herods craft in this thing, or having observed the craft he used in the whole managery of his Government, that he might keep favour both with the Roman Emperor, and with the Jews, bids them, Go and tell that Fox. I do not much value their Critical observation, who observe that it is not [non-Latin text not transcribed] but [non-Latin text not transcribed] that is, this Fox, from whence they would observe that our Saviour might mean the Pharisees not Herod, nor is there any need of it to excuse our Saviour, from the violation of that Law of God, Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy People, which Law Paul reflected on, Acts 23.5. and pleads ignorance for his calling Ananias, a white Wall. For we shall observe that the Prophets all along (being immediately sent from God) took a further liberty then any others, in severely reproving Kings and Princes. Elijah tells Ahab [illegible: 1 letter] was he that troubled Israel, the Prophets call the Rulers of the Jews▪ Rulers of Sodom, and Princes of Gomorrha, &c. But Christ may be allowed a liberty neither Lawful, nor decent for other Persons, no tho they were Prophets. But what is the message which Christ sends by these Pharisees? Behold I cast out Devils, and I do cures to day, and to Morrow, and the third day I shall be perfected. Tell him saith he what I am doing, I am freeing his Subjects from molestations by evil Spirits, and the incumbrances of many Diseases. What do I do worthy of Death? I have but a little time to trouble him, for in a little time I must Dye, which is that which he means by being perfected, it is plain that those Words to Day, and to Morrow, and the third Day, must not be taken strictly, for Christ lived more then three Days after this. If this will not satisfie him, tell him, (saith our Saviour.) That I must walk to Day and to Morrow, and the Day following. I know, that as to this thing I am not under his Command, or Power, I must walk, &c. My Days are not in his hands, and I know that he cannot kill me, for it cannot be that a Prophet perish out of Ierusalem. Ierusalem is the place where I must die, not Galilee; the Sanhedrim sits at Ierusalem who alone can take cognisance of the case of false Prophets, and Ierusalem is the place where the People must fill up the measure of their iniquities by spilling my Blood. Upon this our Saviour breaketh out into a sad Lamentation of the case of that once Holy City, the praise of the whole Earth.

35 Behold, your house is left unto you desolate: And verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

See the Notes on Matth. 23▪ 37, 38, 39. These five last verses afford us much for our instruction. 1. We may from them learn the craft of the Enemies of the Gospel, as well as their Malice, they are Lions, and will like Lions tear and rend, when they see an opportunity; but when they see it convenient, then they put on the fox's skin, doing the same thing by subtilty, which they durst not attempt to effect by cruelty. 2. Their Malice is as much perspicuous; who but the Children of the Devil could have found in their hearts, to have desired Christ to go out of their Country, who did nothing there, but innocently, and diligently Preach the Gospel, deliver People from grievous Diseases, and the Power of Satan, who miserably possest and tormented them? 3. When the most Malicious Enemies of Gods People have done what they can, they shall finish their course, and work the time God hath set them. 4. When they have perfected their Work, they shall be perfected. Death is but the perfecting the Saints, as it was the perfecting of Christ. 5. Men shall Dye as at the time, so at the place which God hath set. 6. God sending of his Ministers faithfully to reveal his Will to People, is a declaration of his willingness to gather them under the Wings of his special favour and protection. 7. The perverse Wills of Men, are those things which hinder Men and Women from being gathered. 8. Temporal judgments, and that of the severest Nature will first or last follow Mens contempt of the offers of Grace and Salvation. 9. Those that do contemn the means of Grace, shall not see them long.—Ye shall not see me. 10. The Proudest Scorners and Contemners of Christ and his Grace, shall one Day wish, that one would or might come unto them in the Name of the Lord, and do but now contemn what hereafter they would be glad they might enjoy.

Marginal references: Psa. 118.26.

The Murdered Galileans.

1 There were present at that season some that told him of the Galilæans, whose blood Pilate had mingled with their sacrifices. 2 And Jesus answering said unto them, Suppose ye that these Galilæans were sinners above all the Galilæans, because they suffered such things? 3 I tell you, Nay: but, except ye repent, ye shall all likewise perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish.

We have here, I. Tidings brought to Christ of the death of some Galileans lately, whose blood Pilate had mingled with their sacrifices, v. 1. Let us consider,

1. What this tragical story was. It is briefly related here, and is not met with in any of the historians of those times. Josephus indeed mentions Pilate's killing some Samaritans, who, under the conduct of a factious leader, were going in a tumultuous manner to mount Gerizim, where the Samaritans' temple was; but we can by no means allow that story to be the same with this. Some think that these Galileans were of the faction of Judas Gaulonita, called also Judas of Galilee (Acts v. 37), who disowned Cæsar's authority and refused to pay tribute to him: or perhaps these, being Galileans, were only suspected by Pilate to be of that faction, and barbarously murdered, because those who were in league with that pretender were out of his reach. The Galileans being Herod's subjects, it is probable that this outrage committed upon them by Pilate occasioned the quarrel that was between Herod and Pilate, which we read of in ch. xxiii. 12. We are not told what number they were, perhaps but a few, whom Pilate had some particular pique against (and therefore the story is overlooked by Josephus); but the circumstance remarked is that he mingled their blood with their sacrifices in the court of the temple. Though perhaps they had reason to fear Pilate's malice, yet they would not, under pretence of that fear, keep away from Jerusalem, whither the law obliged them to go up with their sacrifices. Dr Lightfoot thinks it probable that they were themselves killing their sacrifices (which was allowed, for the priest's work, they said, began with the sprinkling of the blood), and that Pilate's officers came upon them by surprise, just at the time when they were off their guard (for otherwise the Galileans were mettled men, and generally went well-armed), and mingled the blood of the sacrificers with the blood of the sacrifices, as if it had been equally acceptable to God. Neither the holiness of the place nor of the work would be a protection to them from the fury of an unjust judge, who neither feared God nor regarded man. The altar, which used to be a sanctuary and place of shelter, is now become a snare and a trap, a place of danger and slaughter.

2. Why it was related at this season to our Lord Jesus. (1.) Perhaps merely as a matter of news, which they supposed he had not heard before, and as a thing which they lamented, and believed he would do so too; for the Galileans were their countrymen. Note, Sad providences ought to be observed by us, and the knowledge of them communicated to others, that they and we may be suitably affected with them, and make a good use of them. (2.) Perhaps it was intended as a confirmation of what Christ had said in the close of the foregoing chapter, concerning the necessity of making our peace with God in time, before we be delivered to the officer, that is, to death, and so cast into prison, and then it will be too late to make agreements: "Now," say they, "Master, here is a fresh instance of some that were very suddenly delivered to the officer, that were taken away by death when they little expected it; and therefore we have all need to be ready." Note, It will be of good use to us both to explain the word of God and to enforce it upon ourselves by observing the providences of God. (3.) Perhaps they would stir him up, being himself of Galilee, and a prophet, and one that had a great interest in that country, to find out a way to revenge the death of these Galileans upon Herod. If they had any thoughts of this kind, they were quite mistaken; for Christ was now going up to Jerusalem, to be delivered into the hands of Pilate, and to have his blood, not mingled with his sacrifice, but itself made a sacrifice. (4.) Perhaps this was told Christ to deter him from going up to Jerusalem, to worship (v. 22), lest Pilate should serve him as he had served those Galileans, and should suggest against him, as probably he had insinuated against those Galileans, in vindication of his cruelty, that they came to sacrifice as Absalom did, with a seditious design, under colour of sacrificing, to raise rebellion. Now, lest Pilate, when his hand was in, should proceed further, they think it advisable that Christ should for the present keep out of the way. (5.) Christ's answer intimates that they told him this with a spiteful innuendo, that, though Pilate was unjust in killing them, yet without doubt they were secretly bad men, else God would not have permitted Pilate thus barbarously to cut them off. It was very invidious; rather than they would allow them to be martyrs, though they died sacrificing, and perhaps suffered for their devotion, they would, without any colour of proof, suppose them to be malefactors; and it may be for no other reason than because they were not of their party and denomination, differed from them, or had difference with them. This fate of theirs, which was capable not only of a favourable, but an honourable construction, shall be called a just judgment of God upon them, though they know not for what.

II. Christ's reply to this report, in which,

1. He seconded it with another story, which, like it, gave an instance of people's being taken away by sudden death. It is not long since the tower of Siloam fell, and there were eighteen persons killed and buried in the ruins of it. Dr Lightfoot's conjecture is that this tower adjoined to the pool of Siloam, which was the same with the pool of Bethesda, and that it belonged to those porches which were by the pool, in which the impotent folks lay, that waited for the stirring of the water (John v. 3), and that they who were killed were some of them, or some of those who in this pool used to purify themselves for the temple-service, for it was near the temple. Whoever they were, it was a sad story; yet such melancholy accidents we often hear of: for as the birds are caught in a snare, so are the sons of men snared in an evil time, when it falls suddenly upon them, Eccl. ix. 12. Towers, that were built for safety, often prove men's destruction.

2. He cautioned his hearers not to make an ill use of these and similar events, nor take occasion thence to censure great sufferers, as if they were therefore to be accounted great sinners: Suppose ye that these Galileans, who were slain as they were sacrificing, were sinners above all the Galileans, because they suffered such things? I tell you nay, v. 2, 3. Perhaps they that told him the story of the Galileans were Jews, and were glad of any thing that furnished them with matter of reflection upon the Galileans, and therefore Christ retorted upon them the story of the men of Jerusalem, that came to an untimely end; for, with what measure of that kind we mete, it shall be measured to us again. "Now suppose ye that those eighteen who met with their death from the tower of Siloam, while perhaps they were expecting their cure from the pool of Siloam, were debtors to divine justice above all men that dwelt at Jerusalem? I tell you nay." Whether it make for us or against us, we must abide by this rule, that we cannot judge of men's sins by their sufferings in this world; for many are thrown into the furnace as gold to be purified, not as dross and chaff to be consumed. We must therefore not be harsh in our censures of those that are afflicted more than their neighbours, as Job's friends were in their censures of him, lest we condemn the generation of the righteous, Ps. lxxii. 14. If we will be judging, we have enough to do to judge ourselves; nor indeed can we know love or hatred by all that is before us, because all things come alike to all, Eccl. ix. 1, 2. And we might as justly conclude that the oppressors, and Pilate among the rest, on whose side are power and success, are the greatest saints, as that the oppressed, and those Galileans among the rest, who are all in tears and have no comforter, no, not the priests and Levites that attended the altar, are the greatest sinners. Let us, in our censures of others, do as we would be done by; for as we do we shall be done by: Judge not, that ye be not judged, Matt. vii. 1.

3. On these stories he founded a call to repentance, adding to each of them this awakening word, Except ye repent, ye shall all likewise perish, v. 3-5. (1.) This intimates that we all deserve to perish as much as they did, and had we been dealt with according to our sins, according to the iniquity of our holy things, our blood had been long ere this mingled with our sacrifices by the justice of God. It must moderate our censure, not only that we are sinners, but that we are as great sinners as they, have as much sin to repent of as they had to suffer for. (2.) That therefore we are all concerned to repent, to be sorry for what we have done amiss, and to do so no more. The judgments of God upon others are loud calls to us to repent. See how Christ improved every thing for the pressing of that great duty which he came not only to gain room for, and give hopes to, but to enjoin upon us—and that is, to repent. (3.) That repentance is the way to escape perishing, and it is a sure way: so iniquity shall not be your ruin, but upon no other terms. (4.) That, if we repent not, we shall certainly perish, as others have done before us. Some lay an emphasis upon the word likewise, and apply it to the destruction that was coming upon the people of the Jews, and particularly upon Jerusalem, who were destroyed by the Romans at the time of their passover, and so, like the Galileans, they had their blood mingled with their sacrifices; and many of them, both in Jerusalem and in other places, were destroyed by the fall of walls and buildings which were battered down about their ears, as those that died by the fall of the tower of Siloam. But certainly it looks further; except we repent, we shall perish eternally, as they perished out of this world. The same Jesus that calls us to repent because the kingdom of heaven is at hand, bids us repent because otherwise we shall perish; so that he has set before us life and death, good and evil, and put us to our choice. (5.) The perishing of those in their impenitency who have been most harsh and severe in judging others will be in a particular manner aggravated.

The Barren Fig-Tree.

6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why cumbereth it the ground? 8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down.

This parable is intended to enforce that word of warning immediately going before, "Except ye repent, ye shall all likewise perish; except you be reformed, you will be ruined, as the barren tree, except it bring forth fruit, will be cut down."

I. This parable primarily refers to the nation and people of the Jews. God chose them for his own, made them a people near to him, gave them advantages for knowing and serving him above any other people, and expected answerable returns of duty and obedience from them, which, turning to his praise and honour, he would have accounted fruit; but they disappointed his expectations: they did not do their duty; they were a reproach instead of being a credit to their profession. Upon this, he justly determined to abandon them, and cut them off, to deprive them of their privileges, to unchurch and unpeople them; but, upon Christ's intercession, as of old upon that of Moses, he graciously gave them further time and further mercy; tried them, as it were, another year, by sending his apostles among them, to call them to repentance, and in Christ's name to offer them pardon, upon repentance. Some of them were wrought upon to repent, and bring forth fruit, and with them all was well; but the body of the nation continued impenitent and unfruitful, and ruin without remedy came upon them; about forty years after they were cut down, and cast into the fire, as John Baptist had told them (Matt. iii. 10), which saying of his this parable enlarges upon.

II. Yet it has, without doubt, a further reference, and is designed for the awakening of all that enjoy the means of grace, and the privileges of the visible church, to see to it that the temper of their minds and the tenour of their lives be answerable to their professions and opportunities, for that is the fruit required. Now observe here,

1. The advantages which this fig-tree had. It was planted in a vineyard, in better soil, and where it had more care taken of it and more pains taken with it, than other fig-trees had, that commonly grew, not in vineyards (Those are for vines), but by the way-side, Matt. xxi. 19. This fig-tree belonged to a certain man, that owned it, and was at expense upon it. Note, The church of God is his vineyard, distinguished from the common, and fenced about, Isa. v. 1, 2. We are fig-trees planted in this vineyard by our baptism; we have a place and a name in the visible church, and this is our privilege and happiness. It is a distinguishing favour: he has not dealt so with other nations.

2. The owner's expectation from it: He came, and sought fruit thereon, and he had reason to expect it. He did not send, but came himself, intimating his desire to find fruit. Christ came into this world, came to his own, to the Jews, seeking fruit. Note, The God of heaven requires and expects fruit from those that have a place in his vineyard. He has his eye upon those that enjoy the gospel, to see whether they live up to it; he seeks evidences of their getting good by the means of grace they enjoy. Leaves will not serve, crying, Lord, Lord; blossoms will not serve, beginning well and promising fair; there must be fruit. Our thoughts, words, and actions must be according to the gospel, light and love.

3. The disappointment of his expectation: He found none, none at all, not one fig. Note, It is sad to think how many enjoy the privileges of the gospel, and yet do nothing at all to the honour of God, nor to answer the end of his entrusting them with those privileges; and it is a disappointment to him and a grief to the Spirit of his grace.

(1.) He here complains of it to the dresser of the vineyard: I come, seeking fruit, but am disappointed—I find none, looking for grapes, but behold wild grapes. He is grieved with such a generation.

(2.) He aggravates it, with two considerations:—[1.] That he had waited long, and yet was disappointed. As he was not high in his expectations, he only expected fruit, not much fruit, so he was not hasty, he came three years, year after year: applying it to the Jews, he came one space of time before the captivity, another after that, and another in the preaching of John Baptist and of Christ himself; or it may allude to the three years of Christ's public ministry, which were now expiring. In general, it teaches us that the patience of God is stretched out to long-suffering with many that enjoy the gospel, and do not bring forth the fruits of it; and this patience is wretchedly abused, which provokes God to so much the greater severity. How many times three years has God come to many of us, seeking fruit, but has found none, or next to none, or worse than none! [2.] That this fig-tree did not only not bring forth fruit, but did hurt; it cumbered the ground; it took up the room of a fruitful tree, and was injurious to all about it. Note, Those who do not do good commonly do hurt by the influence of their bad example; they grieve and discourage those that are good; they harden and encourage those that are bad. And the mischief is the greater, and the ground the more cumbered, if it be a high, large, spreading tree, and if it be an old tree of long standing.

4. The doom passed upon it; Cut it down. He saith this to the dresser of the vineyard, to Christ, to whom all judgment is committed, to the ministers who are in his name to declare this doom. Note, No other can be expected concerning barren trees than that they should be cut down. As the unfruitful vineyard is dismantled, and thrown open to the common (Isa. v. 5, 6), so the unfruitful trees in the vineyard are cast out of it, and wither, John xv. 6. It is cut down by the judgments of God, especially spiritual judgments, such as those on the Jews that believed not, Isa. vi. 9, 10. It is cut down by death, and cast into the fire of hell; and with good reason, for why cumbers it the ground? What reason is there why it should have a place in the vineyard to no purpose?

5. The dresser's intercession for it. Christ is the great Intercessor; he ever lives, interceding. Ministers are intercessors; they that dress the vineyard should intercede for it; those we preach to we should pray for, for we must give ourselves to the word of God and to prayer. Now observe,

(1.) What it is he prays for, and that is a reprieve: Lord, let it alone this year also. He doth not pray, "Lord, let it never be cut down," but, "Lord, not now. Lord, do not remove the dresser, do not withhold the dews, do not pluck up the tree." Note, [1.] It is desirable to have a barren tree reprieved. Some have not yet grace to repent, yet it is a mercy to them to have space to repent, as it was to the old world to have 120 years allowed them to make their peace with God. [2.] We owe it to Christ, the great Intercessor, that barren trees are not cut down immediately: had it not been for his interposition, the whole world had been cut down, upon the sin of Adam; but he said, Lord, let it alone; and it is he that upholds all things. [3.] We are encouraged to pray to God for the merciful reprieve of barren fig-trees: "Lord, let them alone; continue them yet awhile in their probation; bear with them a little longer, and wait to be gracious." Thus must we stand in the gap, to turn away wrath. [4.] Reprieves of mercy are but for a time; Let it alone this year also, a short time, but a sufficient time to make trial. When God has borne long, we may hope he will bear yet a little longer, but we cannot expect he should bear always. [5.] Reprieves may be obtained by the prayers of others for us, but not pardons; there must be our own faith, and repentance, and prayers, else no pardon.

(2.) How he promises to improve this reprieve, if it be obtained: Till I shall dig about it, and dung it, Note, [1.] In general, our prayers must always be seconded with our endeavours. The dresser seems to say, "Lord, it may be I have been wanting in that which is my part; but let it alone this year, and I will do more than I have done towards its fruitfulness." Thus in all our prayers we must request God's grace, with a humble resolution to do our duty, else we mock God, and show that we do not rightly value the mercies we pray for. [2.] In particular, when we pray to God for grace for ourselves or others, we must follow our prayers with diligence in the use of the means of grace. The dresser of the vineyard engages to do his part, and therein teaches ministers to do theirs. He will dig about the tree and will dung it. Unfruitful Christians must be awakened by the terrors of the law, which break up the fallow ground, and then encouraged by the promises of the gospel, which are warming and fattening, as manure to the tree. Both methods must be tried; the one prepares for the other, and all little enough.

(3.) Upon what foot he leaves the matter: "Let us try it, and try what we can do with it one year more, and, if it bear fruit, well, v. 9. It is possible, nay, there is hope, that yet it may be fruitful." In this hope the owner will have patience with it, and the dresser will take pains with it, and, if it should have the desired success, both will be pleased that it was not cut down. The word well is not in the original, but the expression is abrupt: If it bear fruit!—supply it how you please, so as to express how wonderfully well-pleased both the owner and dresser will be. If it bear fruit, there will be cause of rejoicing; we have what we would have. But it cannot be better expressed than as we do: well. Note, Unfruitful professors of religion, if after long unfruitfulness they will repent, and amend, and bring forth fruit, shall find all is well. God will be pleased, for he will be praised; ministers' hands will be strengthened, and such penitents will be their joy now and their crown shortly. Nay, there will be joy in heaven for it; the ground will be no longer cumbered, but bettered, the vineyard beautified, and the good trees in it made better. As for the tree itself, it is well for it; it shall not only not be cut down, but it shall receive blessing from God (Heb. vi. 7); it shall be purged, and shall bring forth more fruit, for the Father is its husbandman (John xv. 2); and it shall at last be transplanted from the vineyard on earth to the paradise above.

But he adds, If not, then after that thou shalt cut it down. Observe here, [1.] That, though God bear long, he will not bear always with unfruitful professors; his patience will have an end, and, if it be abused, will give way to that wrath which will have no end. Barren trees will certainly be cut down at last, and cast into the fire. [2.] The longer God has waited, and the more cost he has been at upon them, the greater will their destruction be: to be cut down after that, after all these expectations from it, these debates concerning it, this concern for it, will be sad indeed, and will aggravate the condemnation. [3.] Cutting down, though it is work that shall be done, is work that God does not take pleasure in: for observe here, the owner said to the dresser, "Do thou cut it down, for it cumbereth the ground." "Nay," said the dresser, "if it must be done at last, thou shalt cut it down; let not my hand be upon it." [4.] Those that now intercede for barren trees, and take pains with them, if they persist in their unfruitfulness will be even content to see them cut down, and will not have one word more to say for them. Their best friends will acquiesce in, nay, they will approve and applaud, the righteous judgment of God, in the day of the manifestation of it, Rev. xv. 3, 4.

The Infirm Woman Healed.

10 And he was teaching in one of the synagogues on the sabbath. 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her: and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day. 15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day? 17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Here is, I. The miraculous cure of a woman that had been long under a spirit of infirmity. Our Lord Jesus spent his Sabbaths in the synagogues, v. 10. We should make conscience of doing so, as we have opportunity, and not think we can spend the sabbath as well at home reading a good book; for religious assemblies are a divine institution, which we must bear our testimony to, though but of two or three. And, when he was in the synagogues on the sabbath day, he was teaching there—en didaskon. It denotes a continued act; he still taught the people knowledge. He was in his element when he was teaching. Now to confirm the doctrine he preached, and recommend it as faithful, and well worthy of all acceptation, he wrought a miracle, a miracle of mercy.

1. The object of charity that presented itself was a woman in the synagogue that had a spirit of infirmity eighteen years, v. 11. She had an infirmity, which an evil spirit, by divine permission, had brought upon her, which was such that she was bowed together by strong convulsions, and could in no wise lift up herself; and, having been so long thus, the disease was incurable; she could not stand erect, which is reckoned man's honour above the beasts. Observe, Though she was under this infirmity, by which she was much deformed, and made to look mean, and not only so, but, as is supposed, motion was very painful to her, yet she went to the synagogue on the sabbath day. Note, Even bodily infirmities, unless they be very grievous indeed, should not keep us from public worship on the sabbath days; for God can help us, beyond our expectation.

2. The offer of this cure to one that sought it not bespeaks the preventing mercy and grace of Christ: When Jesus saw her, he called her to him, v. 12. It does not appear that she made any application to him, or had any expectation from him; but before she called he answered. She came to him to be taught, and to get good to her soul, and then Christ gave this relief to her bodily infirmity. Note, Those whose first and chief care is for their souls do best befriend the true interests of their bodies likewise, for other things shall be added to them. Christ in his gospel calls and invites those to come to him for healing that labour under spiritual infirmities, and, if he calls us, he will undoubtedly help us when we come to him.

3. The cure effectually and immediately wrought bespeaks his almighty power. He laid his hands on her, and said, "Woman, thou art loosed from thine infirmity; though thou hast been long labouring under it, thou art at length released from it." Let not those despair whose disease is inveterate, who have been long in affliction. God can at length relieve them, therefore though he tarry wait for him. Though it was a spirit of infirmity, an evil spirit, that she was under the power of, Christ has a power superior to that of Satan, is stronger than he. Though she could in no wise lift up herself, Christ could lift her up, and enable her to lift up herself. She that had been crooked was immediately made straight, and the scripture was fulfilled (Ps. cxlvi. 8): The Lord raiseth them that are bowed down. This cure represents the work of Christ's grace upon the souls of the people. (1.) In the conversion of sinners. Unsanctified hearts are under this spirit of infirmity; they are distorted, the faculties of the soul are quite out of place and order; they are bowed down towards things below. O curvæ in terram animæ! They can in no wise lift up themselves to God and heaven; the bent of the soul, in its natural state, is the quite contrary way. Such crooked souls seek not to Christ; but he calls them to him, lays the hand of his power and grace upon them, speaks a healing word to them, by which he looses them from their infirmity, makes the soul straight, reduces it to order, raises it above worldly regards, and directs its affections and aims heavenward. Though man cannot make that straight which God has made crooked (Eccl. vii. 13), yet the grace of God can make that straight which the sin of man has made crooked. (2.) In the consolation of good people. Many of the children of God are long under a spirit of infirmity, a spirit of bondage; through prevailing grief and fear, their souls are cast down and disquieted within them, they are troubled, they are bowed down greatly, they go mourning all the day long, Ps. xxxviii. 6. But Christ, by his Spirit of adoption, looses them from this infirmity in due time, and raises them up.

4. The present effect of this cure upon the soul of the patient as well as upon her body. She glorified God, gave him the praise of her cure to whom all praise is due. When crooked souls are made straight, they will show it by their glorifying God.

II. The offence that was taken at this by the ruler of the synagogue, as if our Lord Jesus had committed some heinous crime, in healing this poor woman. He had indignation at it, because it was on the sabbath day, v. 14. One would think that the miracle should have convinced him, and that the circumstance of its being done on the sabbath day could not have served to counteract the conviction; but what light can shine so clear, so strong, that a spirit of bigotry and enmity to Christ and his gospel will not serve to shut men's eyes against it? Never was such honour done to the synagogue he was ruler of as Christ had now done it, and yet he had indignation at it. He had not indeed the impudence to quarrel with Christ; but he said to the people, reflecting upon Christ in what he said, There are six days in which men ought to work, in them therefore come and be healed, and not on the sabbath day. See here how light he made of the miracles Christ wrought, as if they were things of course, and no more than what quacks and mountebanks did every day: "You may come and be healed any day of the week." Christ's cures were become, in his eyes, cheap and common things. See also how he stretches the law beyond its intention, or any just construction that could be put upon it, in making either healing or being healed with a touch of the hand, or a word's speaking, to be that work which is forbidden on the sabbath day. This was evidently the work of God; and, when God tied us out from working that day, did he tie himself out? The same word in Hebrew signifies both godly and merciful (chesed), to intimate that works of mercy and charity are in a manner works of piety (1 Tim. v. 4) and therefore very proper on sabbath days.

III. Christ's justification of himself in what he had done (v. 15): The Lord then answered him, as he had answered others who in like manner cavilled at him, Thou hypocrite. Christ, who knows men's hearts, may call those hypocrites whom it would be presumption for us to call so. We must judge charitably, and can judge only according to the outward appearance. Christ knew that he had a real enmity to him and to his gospel, that he did but cloak this with a pretended zeal for the sabbath day, and that when he bade the people come on the six days, and be healed, he really would not have them be healed any day. Christ could have told him this, but he vouchsafes to reason the case with him; and,

1. He appeals to the common practice among the Jews, which was never disallowed, that of watering their cattle on the sabbath day. Those cattle that are kept up in the stable are constantly loosed from the stall on the sabbath day, and led away to watering. It would be a barbarous thing not to do it; for a merciful man regards the life of his beast, his own beast that serves him. Letting the cattle rest on the sabbath day, as the law directed, would be worse than working them, if they must be made to fast on that day, as the Ninevites' cattle on their fast-day, that were not permitted to feed nor drink water, Jon. iii. 7.

2. He applies this to the present case (v. 16): "Must the ox and the ass have compassion shown them on the sabbath day, and have so much time and pains bestowed upon them every sabbath, to be loosed from the stall, led away perhaps a great way to the water, and then back again, and shall not this woman, only with a touch of the hand and a word's speaking, be loosed from a much greater grievance than that which the cattle undergo when they are kept a day without water? For consider," (1.) "She is a daughter of Abraham, in a relation to whom you all pride yourselves; she is your sister, and shall she be denied a favour that you grant to an ox or an ass, dispensing a little with the supposed strictness of the sabbath day? She is a daughter of Abraham, and therefore is entitled to the Messiah's blessings, to the bread which belongs to the children." (2.) "She is one whom Satan has bound. He had a hand in the affliction, and therefore it was not only an act of charity to the poor woman, but of piety to God, to break the power of the devil, and baffle him." (3.) "She has been in this deplorable condition, lo, these eighteen years, and therefore, now that there is an opportunity of delivering her, it ought not to be deferred a day longer, as you would have it, for any of you would have thought eighteen years' affliction full long enough."

IV. The different effect that this had upon those that heard him. He had sufficiently made it out, not only that it was lawful, but that it was highly fit and proper, to heal this poor woman on the sabbath day, and thus publicly in the synagogue, that they might all be witnesses of the miracle. And now observe,

1. What a confusion this was to the malice of his persecutors: When he had said these things, all his adversaries were ashamed (v. 17); they were put to silence, and were vexed that they were so, that they had not a word to say for themselves. It was not a shame that worked repentance, but rather indignation. Note, Sooner or later, all the adversaries of Christ, and his doctrine and miracles, will be made ashamed.

2. What a confirmation this was to the faith of his friends: All the people, who had a better sense of things, and judged more impartially than their rulers, rejoiced for all the glorious things that were done by him. The shame of his foes was the joy of his followers; the increase of his interest was what the one fretted at, and the other triumphed in. The things Christ did were glorious things; they were all so, and, though now clouded, perhaps will appear to, and we ought to rejoice in them. Every thing that is the honour of Christ is the comfort of Christians.

The Widow of Nain.

18 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? 19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. 20 And again he said, Whereunto shall I liken the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened. 22 And he went through the cities and villages, teaching, and journeying toward Jerusalem.

Here is, I. The gospel's progress foretold in two parables, which we had before, Matt. xiii. 31-33. The kingdom of the Messiah is the kingdom of God, for it advances his glory; this kingdom was yet a mystery, and people were generally in the dark, and under mistakes, about it. Now, when we would describe a thing to those that are strangers to it, we choose to do it by similitudes. "Such a person you know not, but I will tell you whom he is like;" so Christ undertakes here to show what the kingdom of God is like (v. 18): "Whereunto shall I liken the kingdom of God? v. 20. It will be quite another thing from what you expect, and will operate, and gain its point, in quite another manner." 1. "You expect it will appear great, and will arrive at its perfection all of a sudden; but you are mistaken, it is like a grain of mustard-seed, a little thing, takes up but little room, makes but a little figure, and promises but little; yet, when sown in soil proper to receive it, it waxes a great tree," v. 19. Many perhaps were prejudiced against the gospel, and loth to come in to the obedience of it, because its beginning was so small; they were ready to say of Christ, Can this man save us? And of his gospel, Is this likely ever to come to any thing? Now Christ would remove this prejudice, by assuring them that though its beginning was small its latter end should greatly increase; so that many should come, should come upon the wing, should fly like a cloud, to lodge in the branches of it with more safety and satisfaction than in the branches of Nebuchadnezzar's tree, Dan. iv. 21. 2. "You expect it will make its way by external means, by subduing nations and vanquishing armies, though it shall work like leaven, silently and insensibly, and without any force or violence, v. 21. A little leaven leaveneth the whole lump; so the doctrine of Christ will strangely diffuse its relish into the world of mankind: in this it triumphs, that the savour of the knowledge of it is unaccountably made manifest in every place, beyond what one could have expected, 2 Cor. ii. 14. But you must give it time, wait for the issue of the preaching of the gospel to the world, and you will find it does wonders, and alters the property of the souls of men. By degrees the whole will be leavened, even as many as are, like the meal to the leaven, prepared to receive the savour of it."

II. Christ's progress towards Jerusalem recorded: He went through the cities and villages, teaching and journeying, v. 22. Here we find Christ an itinerant, but an itinerant preacher, journeying towards Jerusalem, to the feast of dedication, which was in the winter, when travelling was uncomfortable, yet he would be about his Father's business; and therefore, whatever cities or villages he could make in his way, he gave them a sermon or two, not only in the cities, but in the country villages. Wherever Providence brings us, we should endeavour to be doing all the good we can.

Curiosity Checked; The Doom of Sinful Professors.

23 Then said one unto him, Lord, are there few that be saved? And he said unto them, 24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able. 25 When once the master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are: 26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. 27 But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. 28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30 And, behold, there are last which shall be first, and there are first which shall be last.

We have here,

I. A question put to our Lord Jesus. Who it was that put it we are not told, whether a friend or a foe; for he both gave a great liberty of questioning him and returned answers to the thoughts and intents of the heart. The question was, Are there few that are saved? v. 23: ei oligoi hoi sozomenoi—"If the saved be few? Master, I have heard thou shouldest say so; is it true?" 1. Perhaps it was a captious question. He put it to him, tempting him, with a design to ensnare him and lessen his reputation. If he should say that many would be saved, they would reproach him as too loose, and making salvation cheap; if few, they would reproach him as precise and strait-laced. The Jewish doctors said that all Israel should have a place in the world to come; and would he dare to contradict that? Those that have sucked in a corrupt nation are ready to make it the standard by which to measure all men's judgments; and in nothing do men more betray their ignorance, presumption, and partiality, than in judging of the salvation of others. 2. Perhaps it was a curious question, a nice speculation, which he had lately been disputing upon with his companions, and they all agreed to refer it to Christ. Note, Many are more inquisitive respecting who shall be saved, and who not, than respecting what they shall do to be saved. It is commonly asked, "May such and such be saved?" But it is well that we may be saved without knowing this. 3. Perhaps it was an admiring question. He had taken notice how strict the law of Christ was, and how bad the world was, and, comparing these together, cries out, "How few are there that will be saved!" Note, We have reason to wonder that of the many to whom the word of salvation is sent there are so few to whom it is indeed a saving word. 4. Perhaps it was an enquiring question: "If there be few that be saved, what then? What influence should this have upon me?" Note, It concerns us all seriously to improve the great truth of the fewness of those that are saved.

II. Christ's answer to this question, which directs us what use to make of this truth. Our Saviour did not give a direct answer to this enquiry, for he came to guide men's consciences, not to gratify their curiosity. Ask not, "How many shall be saved?" But, be they more or fewer, "Shall I be one of them?" Not, "What shall become of such and such, and what shall this man do?" But, "What shall I do, and what will become of me?" Now in Christ's answer observe,

1. A quickening exhortation and direction: Strive to enter in at the strait gate. This is directed not to him only that asked the question, but to all, to us, it is in the plural number: Strive ye. Note, (1.) All that will be saved must enter in at the strait gate, must undergo a change of the whole man, such as amounts to no less than being born again, and must submit to a strict discipline. (2.) Those that would enter in at the strait gate must strive to enter. It is a hard matter to get to heaven, and a point that will not be gained without a great deal of care and pains, of difficulty and diligence. We must strive with God in prayer, wrestle as Jacob, strive against sin and Satan. We must strive in every duty of religion; strive with our own hearts, agonizesthe—"Be in an agony; strive as those that run for a prize; excite and exert ourselves to the \ utmost."

2. Divers awakening considerations, to enforce this exhortation. O that we may be all awakened and quickened by them! They are such considerations as will serve to answer the question, Are there few that shall be saved?

(1.) Think how many take some pains for salvation and yet perish because they do not take enough, and you will say that there are few that will be saved and that it highly concerns us to strive: Many will seek to enter in, and shall not be able; they seek, but they do not strive. Note, The reason why many come short of grace and glory is because they rest in a lazy seeking of that which will not be attained without a laborious striving. They have a good mind to happiness, and a good opinion of holiness, and take some good steps towards both. But their convictions are weak; they do not consider what they know and believe, and, consequently, their desires are cold, and their endeavours feeble, and there is no strength or steadiness in their resolutions; and thus they come short, and lose the prize, because they do not press forward. Christ avers this upon his own word: I say unto you; and we may take it upon his word, for he knows both the counsels of God and the hearts of the children of men.

(2.) Think of the distinguishing day that is coming and the decisions of that day, and you will say there are a few that shall be saved and that we are concerned to strive: The Master of the house will rise up, and shut to the door, v. 25. Christ is the Master of the house, that will take cognizance of all that frequent his house and are retainers to it, will examine comers and goers and those that pass and repass. Now he seems as if he left things at large; but the day is coming when he will rise up, and shut to the door. What door? [1.] A door of distinction. Now, within the temple of the church there are carnal professors who worship in the outer-court, and spiritual professors who worship within the veil; between these the door is now open, and they meet promiscuously in the same external performances. But, when the Master of the house is risen up, the door will be shut between them, that those who are in the outer-court may be kept out, and left to be trodden underfoot by the Gentiles, Rev. xi. 2. As to those that are filthy, shut the door upon them, and let them be filthy still; that those who are within may be kept within, that those who are holy may be holy still. The door is shut to separate between the precious and the vile, that sinners may no longer stand in the congregation of the righteous. Then you shall return, and discern betwixt them. [2.] A door of denial and exclusion. The door of mercy and grace has long stood open to them, but they would not come in by it, would not be beholden to the favour of that door; they hoped to climb up some other way, and to get to heaven by their own merits, and therefore when the Master of the house is risen up he will justly shut that door; let them not expect to enter by it, but let them take their own measures. Thus, when Noah was safe in the ark, God shut the door, to exclude all those that depended upon shelters of their own in the approaching flood.

(3.) Think how many who were very confident that they should be saved will be rejected in the day of trial, and their confidences will deceive them, and you will say that there are few that shall be saved and that we are all concerned to strive. Consider,

[1.] What an assurance they had of admission, and how far their hope carried them, even to heaven's gate. There they stand and knock, knock as if they had authority, knock as those that belong to the house, saying, "Lord, Lord, open to us, for we think we have a right to enter; take us in among the saved ones, for we joined ourselves to them." Note, Many are ruined by an ill-grounded hope of heaven, which they never distrusted or called in question, and therefore conclude their state is good because they never doubted it. They call Christ, Lord, as if they were his servants; nay, in token of their importunity, they double it, Lord, Lord; they are desirous now to enter in by that door which they had formerly made light of, and would now gladly come in among those serious Christians whom they had secretly despised.

[2.] What grounds they had for this confidence. Let us see what their plea is, v. 26. First, They had been Christ's guests, had had an intimate converse with him, and had shared in his favours: We have eaten and drunk in thy presence, at thy table. Judas ate bread with Christ, dipped with him in the dish. Hypocrites, under the disguise of their external profession, receive the Lord's supper, and in it partake of the children's bread, as if they were children. Secondly, They had been Christ's hearers, had received instruction from him, and were well acquainted with his doctrine and law: "Thou hast taught in our streets—a distinguishing favour, which few had, and surely it might be taken as a pledge of distinguishing favour now; for wouldest thou teach us, and not save us?"

[3.] How their confidence will fail them, and all their pleas be rejected as frivolous. Christ will say to them, I know you not whence you are, v. 25. And again (v. 27), I tell you, I know you not, depart from me. He does not deny that what they pleaded was true; they had eaten and drunk in his presence, by the same token that they had no sooner eaten of his bread than they lifted up the heel against him. He had taught in their streets, by the same token that they had despised his instruction and would not submit to it. And therefore, First, He disowns them: "I know you not; you do not belong to my family." The Lord knows them that are his, but them that are not he does not know, he has nothing to do with them: "I know you not whence you are. You are not of me, you are not from above, you are not branches of my house, of my vine." Secondly, He discards them: Depart from me. It is the hell of hell to depart from Christ, the principal part of the misery of the damned. "Depart from my door, here is nothing for you, no, not a drop of water." Thirdly, He gives them such a character as is the reason of this doom: You are workers of iniquity. This is their ruin, that, under a pretence of piety, they kept up secret haunts of sin, and did the devil's drudgery in Christ's livery.

[4.] How terrible their punishment will be (v. 28): There shall be weeping and gnashing of teeth, the utmost degree of grief and indignation; and that which is the cause of it, and contributes to it, is a sight of the happiness of those that are saved: You shall see the patriarchs and prophets in the kingdom of God, and yourselves thrust out. Observe here, First, That the Old-Testament saints are in the kingdom of God; those had benefit by the Messiah who died before his coming, for they saw his day at a distance and it reflected comfort upon them. Secondly, That New-Testament sinners will be thrust out of the kingdom of God. It intimates that they will be thrusting in, and will presume upon admission, but in vain; they shall be thrust out with shame, as having no part or lot in the matter. Thirdly, That the sight of the saint's glory will be a great aggravation of sinner's misery; they shall thus far see the kingdom of God that they shall see the prophets in it, whom they hated and despised, and themselves, though they thought themselves sure of it, thrust out. This is that at which they will gnash their teeth, Ps. cxii. 10.

(4.) Think who are they that shall be saved, notwithstanding: They shall come from the east and the west; and the last shall be first, v. 29, 30. [1.] By what Christ said, it appears that but few shall be saved of those whom we think most likely, and who bid fairest for it. Yet do not say then that the gospel is preached in vain; for, though Israel be not gathered, Christ will be glorious. There shall come many from all parts of the Gentile world that shall be admitted into the kingdom of grace in this world, and of glory in the other. Plainly thus, when we come to heaven, we shall meet a great many there whom we little thought to have met there, and miss a great many thence whom we verily expected to have found there. [2.] Those who sit down in the kingdom of God are such as had taken pains to get thither, for they came from far—from the east and from the west, from the north and from the south; they had passed through different climates, had broken through many difficulties and discouragements. This shows that they who would enter into that kingdom must strive, as the queen of Sheba, who came from the utmost parts of the earth to hear the wisdom of Solomon. They who travel now in the service of God and religion shall shortly sit down to rest in the kingdom of God. [3.] Many who stood fair for heaven came short, and others who seemed cast behind, and thrown quite out of the way, will win and wear this prize, and therefore it concerns us to strive to enter. Let us be provoked, as Paul desires the Jews might be, to a holy emulation, by the zest an forwardness of the Gentiles, Rom. xi. 14. Shall I be outstripped by my juniors? Shall I, who started first, and stood nearest, miss of heaven, when others, less likely, enter into it? If it be got by striving, why should not I strive?

Christ's Message to Herod.

31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee. 32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected. 33 Nevertheless I must walk to day, and to morrow, and the day following: for it cannot be that a prophet perish out of Jerusalem. 34 O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! 35 Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord.

Here is, I. A suggestion to Christ of his danger from Herod, now that he was in Galilee, within Herod's jurisdiction (v. 31): Certain of the Pharisees (for there were those of that sect dispersed all the nation over) came to Christ, pretending friendship and a concern for his safety, and said, Get thee out of this country, and depart hence, for otherwise Herod will kill thee, as he did John. Some think that these Pharisees had no ground at all for this, that Herod had not given out any words to this purport, but that they framed this lie, to drive him out of Galilee, where he had a great and growing interest, and to drive him into Judea, where they knew there were those that really sought his life. But, Christ's answer being directed to Herod himself, it should seem that the Pharisees had ground for what they said, and that Herod was enraged against Christ, and designed him a mischief, for the honourable testimony he had borne to John Baptist, and to the doctrine of repentance which John preached. Herod was willing to get rid of Christ out of his dominions; and, when he durst not put him to death, he hoped to frighten him away by sending him this threatening message.

II. His defiance of Herod's rage and the Pharisees' too; he fears neither the one nor the other: Go you, and tell that fox so, v. 32. In calling him a fox, he gives him his true character; for he was subtle as a fox, noted for his craft, and treachery, and baseness, and preying (as they say of a fox) furthest from his own den. And, though it is a black and ugly character, yet it did not ill become Christ to give it to him, nor was it in him a violation of that law, Thou shalt not speak evil of the ruler of thy people. For Christ was a prophet, and prophets always had a liberty of speech in reproving princes and great men. Nay, Christ was more than a prophet, he was a king, he was King of kings, and the greatest of men were accountable to him, and therefore it became him to call this proud king by his own name; but it is not to be drawn into an example by us. "Go, and tell that fox, yea, and this fox too" (for so it is in the original, te alopeki taute); "that Pharisee, whoever he is, that whispers this in my ear, let him know that I do not fear him, nor regard his menaces. For," 1. "I know that I must die, and must die shortly; I expect it, and count upon it, the third day," that is, "very shortly; my hour is at hand." Note, It will help us very much above the fear of death, and of them that have the power of death, to make death familiar to us, to expect it, think of it, and converse with it, and see it at the door. "If Herod should kill me, he will not surprise me." 2. "I know that death will be not only no prejudice to me, but that it will be my preferment; and therefore tell him I do not fear him; when I die, I shall be perfected. I shall then have finished the hardest part of my undertaking; I shall have completed my business;" teleioumai—I shall be consecrated. When Christ dies, he is said to have sanctified himself; he consecrated himself to his priestly office with his own blood. 3. "I know that neither he nor any one else can kill me till I have done my work. Go, and tell him that I value not his impotent rage. I will cast out devils, and do cures, to-day and to-morrow," that is, "now and for some little space of time yet to come, in spite of him and all his threats. I must walk, I must go on in my intended journey, and it is not in his power to hinder me. I must go about, as I do, preaching and healing, to-day, and to-morrow, and the day following." Note, It is good for us to look upon the time we have before us as but a little, two or three days perhaps may be the utmost, that we may thereby be quickened to do the work of the day in its day. And it is a comfort to us, in reference to the power and malice of our enemies, that they can have no power to take us off as long as God has any work for us to do. The witnesses were not slain till they had finished their testimony. 4. "I know that Herod can do me no harm, not only because my time is not yet come, but because the place appointed for my death is Jerusalem, which is not within his jurisdiction: It cannot be that a prophet perish out of Jerusalem," that is, "any where but at Jerusalem." If a true prophet was put to death, he was prosecuted as a false prophet. Now none undertook to try prophets, and to judge concerning them, but the great sanhedrim, which always sat at Jerusalem; it was a cause which the inferior courts did not take cognizance of, and therefore, if a prophet be put to death, it must be at Jerusalem.

III. His lamentation for Jerusalem, and his denunciation of wrath against that city, v. 34, 35. This we had Matt. xxiii. 37-39. Perhaps this was not said now in Galilee, but the evangelist, not designing to bring it in in its proper place, inserts it here, upon occasion of Christ's mentioning his being put to death at Jerusalem.

Note, 1. The wickedness of persons and places that more eminently than others profess religion and relation to God is in a particular manner provoking and grieving to the Lord Jesus. How pathetically does he speak of the sin and ruin of that holy city! O Jerusalem! Jerusalem! 2. Those that enjoy great plenty of the means of grace, if they are not profited by them, are often prejudiced against them. They that would not hearken to the prophets, nor welcome those whom God had sent to them, killed them, and stoned them. If men's corruptions are not conquered, they are provoked. 3. Jesus Christ has shown himself willing, freely willing, to receive and entertain poor souls that come to him, and put themselves under his protection: How often would I have gathered thy children together, as a hen gathereth her brood under her wings, with such care and tenderness! 4. The reason why sinners are not protected and provided for by the Lord Jesus, as the chickens are by the hen, is because they will not: I would, I often would, and ye would not. Christ's willingness aggravates sinners' unwillingness, and leaves their blood upon their own heads. 5. The house that Christ leaves is left desolate. The temple, though richly adorned, though greatly frequented, is yet desolate if Christ has deserted it. He leaves it to them; they had made an idol of it, and let them take it to themselves, and make their best of it, Christ will trouble it no more. 6. Christ justly withdraws from those that drive him from them. They would not be gathered by him, and therefore, saith he, "You shall not see me, you shall not hear me, any more," as Moses said to Pharaoh, when he forbade him his presence, Exod. x. 28, 29. 7. The judgment of the great day will effectually convince unbelievers that would not now be convinced: "Then you will say, Blessed is he that cometh," that is, "you will be glad to be among those that say so, and will not see me to be the Messiah till then when it is too late."

CHAP. XIII.

Verse 1. Told him of the Galileans] SO called from Judas Gaulonites or Galilaeus their Captaine: to whose faction also belonged those foure thousand murderers Act. 21. 38. For Pilate had not authority over the Galileans properly so called. See Ioseph. lib. 18. cap. 2.

Verse 2. because they suffered such things] None out of hell ever suffered more then those worthyes Heb. 11. Shall any therefore condemne that generation of [illegible: 1 word] children Psal. 73. 15? See [illegible: 1 word]. 4. 6. Dan. 9. 12.

Verse 3. Except [illegible: 2 words] ] [illegible: 2 words] aut pereundum. Men must either turne from sinne, or burne in hell.

Verse 5. [illegible: 1 word] except [illegible: 1 word] repent] Except the best of you all repent more and more, when yee see the examples of Gods wrath, &c. God would not have the wounds of godly sorrow so healed up in his owne children, but that they should bleed afresh upon every good occasion, [illegible: 2 words] plagis [illegible: 1 word] medicamenta [illegible: 2 words]. Make best use of others miseries.

Verse. 7. Cut it [illegible: 1 word] ] Trees that are not for fruit are for the fire. God will lay downe his basket, and take up his axe. He will not alwayes serve men for a sinning-stock.

Verse 8. Lord, let it [illegible: 1 word] this yeare.] Happy that people, that have praying vine-dressers to intercede for them! God will yeeld somewhat to prayer, when he is bitterly bent against a people or person. Till I shall dig, &c.] Donec eam ablaqueavero & stercot [illegible: 1 word]. [illegible: 1 word]. Ministers must try their utmost to fulfill their ministery that they have received of the Lord. Colos. 4. 17.

Verse 15. Thou hypocrite.] The Syriaek rendreth it Assumens vultum, Thou that [illegible: 1 word] a good face upon it, thou that personatest a better man then thou art; thou picture of piety, &c.

Verse 23. Are there [illegible: 1 word] &c.] Few received Christ in the [illegible: 1 word] [illegible: 1 word]. 1. 12. [illegible: 1 word] wondred at one good [illegible: 1 word]. They are [illegible: 2 words] that look [illegible: 2 words]. [illegible: 3 words] in [illegible: 2 words]. The most [illegible: 1 word] on that old popish rule, to follow [illegible: 2 words].

Verse 24. strive to [illegible: 1 word] ] Strive even to an agony; or as they [non-Latin text not transcribed]. did for the garland in the Olympick games, to the which the word here used seemeth to allude. All would come to heaven, but all like not the way; they would not per angusta ad augusta pervenire: they like well of Abrahams bosome, but not of Dives his doore. But let none think to live in Dalilahs lap, and then to rest in Abraham; bosome, to dance with the Devill all day, and then to [illegible: 1 word] with Christ at night; to fly to heaven with pleasant wings, to passe a deliciis ad delicias, e coeno ad coelum, &c. to goe to heaven in a feather-bed.

Verse 26. We have eat and drunk, &c.] These pretenders to Christ perish by catching at their owne catch, hanging on their owne fancy, making a bridge of their owne shadow, &c. they verily beleeve that Christ is their sweet Saviour, &c. when it's no such matter: they trust to Christ, as the Apricock tree that leanes against the wall, but is fast rooted in the earth, so are these in the world, &c.

Verse 29. And shall sit down] As at a sumptuous supper. When therefore we are invited to a full feast, think of heaven: As Fulgentius beholding at Rome the Majesty of the Emperour, the glory of the Senate, the lustre of the Nobility, cryed out, How beautifull is Jerusalem the Caelestiall, sith Rome the Terrestriall appeareth with such splendor? So Master Esty when he sate and heard a D. Hall's Art of div. Medit. sweet consort of Musick, seemed upon this occasion carried up for the time before-hand to the place of his rest, saying very passionately, What Musick may we think there is in heaven?

Verse 32. To day and to morrow] i. e. As long as I list, without his leave. Faith makes a man walk about the world as a conquerour. I shall be perfected] Or, I shall be sacrificed, as [illegible: 1 word] rendreth [non-Latin text not transcribed] In [illegible: 2 words]. it.

There were present. That is, some persons who were present, and who had heard his discourse recorded in the previous chapter. There was probably a pause in his discourse, when they mentioned what had been done by Pilate to the Galileans.

At that season. At that time--that is the time mentioned in the last chapter. At what period of our Lord's ministry this was, it is not easy to determine.

Some that told him. This was doubtless an event of recent occurrence. Jesus, it is probable, had not before heard of it. Why they told him of it can only be a matter of conjecture. It might be from the desire to get him to express an opinion respecting the conduct of Pilate, and thus to involve him in difficulty with the reigning powers of Judea. It might be as a mere matter of news. But, from the answer of Jesus, it would appear that they supposed that the Galileans deserved it, and that they meant to pass a judgment on the character of those men, a thing of which they were exceedingly fond. The answer of Jesus is a reproof of their habit of hastily judging the character of others.

Galileans. People who lived in Galilee. Mt 2:22. They were not under the jurisdiction of Pilate, but of Herod. The Galileans, in the time of Christ, were very wicked.

Whose blood Pilate had mingled, &c. That is, while they were sacrificing at Jerusalem, Pilate came suddenly upon them and slew them, and their blood was mingled with the blood of the animals that they were slaying for sacrifice. It does not mean that Pilate offered their blood in sacrifice, but only that as they were sacrificing he slew them. The fact is not mentioned by Josephus, and nothing more is known of it than what is here recorded. We learn, however, from Josephus that the Galileans were very wicked, and that they were much disposed to broils and seditions. It appears, also, that Pilate and Herod had a quarrel with each other (Lk 23:12), and it is not improbable that Pilate might feel a particular enmity to the subjects of Herod. It is likely that the Galileans excited a tumult in the temple, and that Pilate took occasion to come suddenly upon them, and show his opposition to them and Herod by slaying them.

Pilate. The Roman governor of Judea. Mt 27:2.

(a) "Galileans" Acts 5:37 (b) "mingled" Lam 2:20

Suppose ye, &c. From this answer it would appear that they supposed that the fact that these men had been slain in this manner proved that they were very great sinners.

I tell you, Nay. Jesus assured them that it was not right to draw such a conclusion respecting these men. The fact that men come to a sudden and violent death is not proof that they are peculiarly wicked.

Except ye repent. Except you forsake your sins and turn to God. Jesus took occasion, contrary to their expectation, to make a practical use of that fact, and to warn them of their own danger. He never suffered a suitable occasion to pass without warning the wicked, and entreating them to forsake their evil ways. The subject of religion was always present to his mind. He introduced it easily, freely, fully. In this he showed his love for the souls of men, and in this he set us an example that we should walk in his steps.

Ye shall all likewise perish. You shall all be destroyed in a similar manner. Here he had reference, no doubt, to the calamities that were coming upon them, when thousands of the people perished. Perhaps there was never any reproof more delicate and yet more severe than this. They came to him believing that these men who had perished were peculiarly wicked. He did not tell them that they were as bad as the Galileans, but left them to infer it, for if they did not repent, they must soon likewise be destroyed. This was remarkably fulfilled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans. Comp. Mt 24:1 and following. From this account of the Galileans we may learn--

(1.) That men are very prone to infer, when any great calamity happens to others, that they are peculiarly guilty. See the Book of Job, and the reasonings of his three "friends."

(2.) That that conclusion; in the way in which it is usually drawn, is erroneous. If we see a man bloated, and haggard, and poor, who is in the habit of intoxication, we may infer openly that he is guilty, and that God hates his sin and punishes it. So we may infer of the effects of licentiousness. But we should not thus infer when a man's house is burned down, or when his children die, or when he is visited with a loss of health; nor should we infer it of the nations that are afflicted with famine, or the plague, or with the ravages of war; nor should we infer it when a man is killed by lightning, or when he perishes by the blowing up of a steamboat. Those who thus perish may be far more virtuous than many that live.

(3.) This is not a world of retribution. Good and evil are mingled; the good and the bad suffer, and all are exposed here to calamity.

(4.) There is another world--a future state--a world where the good will be happy and the wicked punished. There all that is irregular on earth will be regulated; all that appears unequal will be made equal; all that is chaotic will be reduced to order.

(5.) When men are disposed to speak about the great guilt of others, and the calamities that come upon them, they should inquire about themselves. What is their character? what is their condition?. It may be that they are in quite as much danger of perishing as those are whom they regard as so wicked.

(6.) WE MUST REPENT. We must ALL repent or we shall perish. No matter what befalls others, we are sinners; we are to die; we shall be lost unless we repent. Let us, then, think of ourselves rather than of others; and when we hear of any signal calamity happening to others, let us remember that there is calamity in another world as well as here; and that while our fellow-sinners are exposed to trials here, we may be exposed to more awful woes there. Woe there is eternal; here, a calamity like that produced by a failing tower is soon over.

Or those eighteen. Jesus himself adds another similar case, to warn them --a case which had probably occurred not long before, and which it is likely they judged in the same manner.

Upon whom the tower in Siloam fell. The name Siloah or Siloam is found only three times in the Bible as applied to water--once in Is 8:6, who speaks of it as running water; once as a pool near to the king's garden, in Neh 3:15; and once as a pool, in the account of the Saviour's healing the man born blind, in Jn 9:7-11. Josephus mentions the fountain of Siloam frequently as situated at the mouth of the Valley of Tyropoeon, or the Valley of Cheese-mongers, where the fountain long indicated as that fountain is still found. It is on the south side of Mount Moriah, and between that and the Valley of Jehoshaphat. The water at present flows out of a small artificial basin under the cliff, and is received into a large reservoir 53 feet in length by 18 in breadth. The small upper basin or fountain excavated in the rock is merely the entrance, or rather the termination of a long and narrow subterranean passage beyond, by which the water comes from the Fountain of the Virgin. For what purpose the tower here referred to was erected is not known; nor is it known at what time the event here referred to occurred. It is probable that it was not far from the time when the Saviour made use of the illustration, for the manner in which he refers to it implies that it was fresh in the recollection of those to whom he spoke.

(1) "sinners above", or "debtors"

I tell you, Nay. It is improper to suppose that those on whom heavy judgments fall in this world are the worst of men. This is not a world of retribution. Often the most wicked are suffered to prosper here, and their punishment is reserved for another world; while the righteous are called to suffer much, and appear to be under the sore displeasure of God, Ps 73:1, and following. This only we know, that the wicked will not always escape; that God is just; and that none who do suffer here or hereafter, suffer more than they deserve. In the future world, all that seems to be un equal here will be made equal and plain.

This parable. Mt 13:3.

Vineyard. A place where vines were planted. It was not common to plant fig-trees in them, but our Lord represents it as having been sometimes done.

(d) "A certain man" Is 5:1, Mt 21:19 (e) "sought fruit thereon" Jn 15:16, Gal 5:22, Phi 4:17

The dresser of his vineyard. The man whose duty it was to trim the vines and take care of his vineyard.

These three years. These words are not to be referred to the time which Christ had been preaching the gospel, as if he meant to specify the exact period. They mean, as applicable to the vineyard, that the owner had been a long time expecting fruit on the tree. For three successive years he had been disappointed. In his view it was long enough to show that the tree was barren and would yield no fruit, and that therefore it should be cut down.

Why cumbereth it the ground? The word cumber here means to render barren or sterile. By taking up the juices of the earth, this useless tree rendered the ground sterile, and prevented the growth of the neighbouring vines. It was not merely useless, but was doing mischief, which may be said of all sinners and all hypocritical professors of religion. Dr. Thomson (The Land and the Book, vol. i. p. 539) says of the barren fig-tree:

"There are many such trees now; and if the ground is not properly cultivated, especially when the trees are young--as the one of the parable was, for only three years are mentioned-they do not bear at all; and even when full grown they quickly fail, and wither away if neglected. Those who expect to gather good crops of well-favoured figs are particularly attentive to their culture--not only plough and dig about them frequently, and manure them plentifully, but they carefully gather out the stones from the orchards, contrary to their general slovenly habits."

This parable is to be taken in connection with what goes before, and with our Saviour's calling the Jewish nation to repentance. It was spoken to illustrate the dealings of God with them, and their own wickedness under all his kindness, and we may understand the different parts of the parable as designed to represent--

1st. God, by the man who owned the vineyard.

2nd. The vineyard as the Jewish people.

3rd. The coming of the owner for fruit, the desire of God that they should produce good works.

4th. The barrenness of the tree, the wickedness of the people.

5th. The dresser was perhaps intended to denote the Saviour and the other messengers of God, pleading that God would spare the Jews, and save them from their enemies that stood ready to destroy them, as soon as God should permit.

6th. His waiting denotes the delay of vengeance, to give them an opportunity of repentance. And,

7th. The remark of the dresser that he might then cut it down, denotes the acquiescence of all in the belief that such a judgment would be just.

We may also remark that God treats sinners in this manner now; that he spares them long; that he gives them opportunities of repentance; that many live but to cumber the ground; that they are not only useless to the church, but pernicious to the world; that in due time, when they are fairly tried, they shall be cut down; and that the universe will bow to the awful decree of God, and say that their damnation is just.

(f) "cut it down" Ex 32:10

There was a woman which lead a spirit of infirmity. Was infirm, or was weak and afflicted. This was produced by Satan, Lk 13:16.

Eighteen years. This affliction had continued a long time. This shows that the miracle was real; that the disease was not feigned. Though thus afflicted, yet it seems she was regular in attending the worship of God in the synagogue. There in the sanctuary, is the place where the afflicted find consolation; and there it was that the Saviour met her and restored her to health. It is in the sanctuary and on the Sabbath, also, that he commonly meets his people, and gives them the joys of his salvation.

(i) "spirit of infirmity" Ps 6:2

Thou art loosed from thine infirmity. This was a remarkable declaration. It does not appear that the woman applied to him for a cure; yet Jesus addressed her, and the disease departed. How clear would be the proofs from such a case that he was the Messiah! And how mighty the power of him that by a word could restore her to health!

(k) "thou art loosed from" Joel 3:10

Glorified God. Praised God. Gave thanks to him for healing her. They who are restored to health from sickness owe it to God; and they should devote their lives to his service, as expressive of their sense of gratitude to him who has spared them.

(l) "he laid his hands" Mk 16:18, Acts 9:17

Answered with indignation, because, &c, He considered this a violation of the Sabbath, doing work contrary to the fourth commandment. If he had reasoned aright, he would have seen that he who could perform such a miracle could not be a violator of the law of God. From this conduct of the ruler we learn--

1st. That men are often opposed to good being done, because it is not done in their own way and according to their own views.

2nd. That they are more apt to look at what they consider a violation of the law in others, than at the good which others may do.

3rd. That this opposition is manifested not only against those who do good, but also against those who are benefited. The ruler of the synagogue seemed particularly indignant that the people would come to Christ to be healed.

4th. That this conduct is often the result of envy. In this case it was rather hatred that the people should follow Christ instead of the Jewish rulers, and therefore envy at the popularity of Jesus, than any real regard for religion.

5th. That opposition to the work of Jesus may put on the appearance of great professed regard for religion. Many men oppose revivals, missions, Bible societies, and Sunday-schools--strange as it may seem --from professed regard to the purity of religion. They, like the ruler here, have formed their notions of religion as consisting in something very different from doing good, and they oppose those who are attempting to spread the gospel throughout the world.

(m) "healed on the sabath-day" Mt 12:10, Mk 3:2, Lk 6:7, 14:3, Jn 5:16 (n) "There are six days" Ex 20:9

Thou hypocrite. You condemn me for an action, and yet you perform one exactly similar. You condemn me for doing to a woman what you do to a beast. To her I have done good on the Sabbath; you provide for your cattle, and yet blame me for working a miracle to relieve a sufferer on that day.

Stall. A place where cattle are kept to be fed, and sheltered from the weather.

(o) "Thou hypocrite!" Prov 11:9, Mt 7:5, 23:13,28, Lk 12:1 (p) "on the sabbath" Lk 14:5

A daughter of Abraham. A descendant of Abraham. Mt 1:1. She was therefore a Jewess; and the ruler of the synagogue, professing a peculiar regard for the Jewish people, considering them as peculiarly favoured of God, should have rejoiced that she was loosed from this infirmity.

Whom Satan hath bound. Satan is the name given to the prince or leader of evil spirits, called also the devil, Beelzebub, and the old serpent., Mt 12:24, Rev 12:9, 20:2. By his binding her is meant that he had inflicted this disease upon her. It was not properly a possession of the devil, for that commonly produced derangement; but God had suffered him to afflict her in this manner, similar to the way in which he was permitted to try Job. Job 1:12, 2:6,7. It is no more improbable that God would suffer Satan to inflict pain, than that he would suffer a wicked man to do it; yet nothing is more common than for one man to be the occasion of bringing on a disease in another which may terminate only with the life. He that seduces a virtuous man and leads him to intemperance, or he that wounds him or strikes him, may disable him as much as Satan did this woman. If God permits it in one case, he may, for the same reason, in another.

(q) "daughter of Abraham" Lk 19:9

Adversaries. The ruler of the synagogue, and those who felt as he did.

All the people. The persons who attended the synagogue, and who had witnessed the miracle. It is to be remarked--

1st. That those who opposed Christ were chiefly the rulers. They had an interest in doing it. Their popularity was at stake. They were afraid that he would draw off the people from them.

2nd. The common people heard him gladly. Many of them believed in him. The condition of the poor, and of those in humble life, is by far the most favourable for religion, and most of the disciples of Jesus have been found there.

(r) "all his adversaries" Is 45:24, 1Pet 3:16 (s) "glorious things" Ex 15:11, Ps 111:3, Is 4:2

See these parables explained Mt 13:31 Mt 13:32.

See these parables explained Mt 13:31 Mt 13:32.

See these parables explained Mt 13:31 Mt 13:32.

See these parables explained Mt 13:31 Mt 13:32.

(2) "three measures of meal" Mt 13:33

Cities and villages. Chiefly of Galilee, and those which were between Galilee and Jerusalem.

Teaching and journeying. This evinces the diligence of our Lord. Though on a journey, yet he remembered his work. He did not excuse himself on the plea that he was in haste. Christians and Christian ministers should remember that when their Master travelled he did not conceal his character, or think that he was then freed from obligation to do good.

Then said one. Who this was does not appear. It is probable that he was not one of the disciples, but one of the Jews, who came either to perplex him, or to involve him in a controversy with the Pharisees.

Are there few that be saved? It was the prevalent opinion among the Jews that few would enter heaven. As but two of all the hosts that came out of Egypt entered into the land of Canaan, so some of them maintained that a proportionally small number would enter into heaven (Lightfoot). On this subject the man wished the Opinion of Jesus. It was a question of idle curiosity. The answer to it would have done little good. It was far more important for the man to secure his own salvation, than to indulge in such idle inquiries and vain speculations. Our Lord therefore advised him, as he does all, to strive to enter into heaven.

Strive. Literally, agonize. The word is taken from the Grecian Games. In their races, and wrestlings, and various athletic exercises, they strove or agonized, or put forth all their powers to gain the victory. Thousands witnessed them. They were long trained for the conflict, and the honour of victory was one of the highest honours among the people. So Jesus says that we should strive to enter in; and he means by it that we should be diligent, be active, be earnest; that we should make it our first and chief business to overcome our sinful propensities, and to endeavour to enter into heaven. This same figure or allusion to the Grecian games is often used in the New Testament, 1Cor 9:24-26; Phi 2:16; Heb 12:1.

Strait gate. Mt 7:13,14. Dr. Thomson (The Land and the Book, vol. i. p. 32) says:

"I have seen these strait gates and narrow ways, 'with here and there a traveller.' They are in retired corners, and must be sought for, and are opened only to those who knock; and when the sun goes down and the night comes on, they are shut and locked. It is then too late."

Will seek to enter in. Many in various ways manifest some desire to be saved. They seek it, but do not agonize for it, and hence they are shut out. But a more probable meaning of this passage is that which refers this seeking to a time that shall be too late; to the time when the master has risen up, &c. In this life they neglect religion, and are engaged about other things. At death, or at the judgment, they will seek to enter in; but it will be too late--the door will be shut; and because they did not make religion the chief business of their life, they cannot then enter in.

Shall not be able. This is not designed to affirm anything respecting the inability of the sinner, provided he seeks salvation in a proper time and manner. It means that at the time when many will seek--when the door is shut--they will not be able then to enter in, agreeable to Mt 7:22. In the proper time, when the day of grace was lengthened out, they might have entered in; but there will be a time when it will be too late. The day of mercy will be ended, and death will come, and the doors of heaven barred against them. How important, then, to strive to enter in while we have opportunity, and before it shall be too late!

(u) "Strive" Mt 7:13 (v) "for many, I say unto you" Jn 7:34, 8:21, Rom 9:31

When once the master, &c. The figure here used is taken from the conduct of a housekeeper, who is willing to see his friends, and who at the proper time keeps his doors open. But there is a proper time for closing them, when he will not see his guests. At night it would be improper and vain to seek an entrance--the house would be shut. So there is a proper time to seek an entrance into heaven; but there will be a time when it will be too late. At death the time will have passed by, and God will be no longer gracious to the sinner's soul.

(w) "When once the master" Ps 32:6, Is 55:6 (x) "hath shut the door" Mt 25:10 (y) "Lord, Lord open to us" Lk 6:46

We have eaten, &c. Comp. Mt 7:22,23. To have eaten with one is evidence of acquaintanceship or friendship. So the sinner may allege that he was a professed follower of Jesus, and had some evidence that Jesus was his friend. There is no allusion here, how- ever, to the sacrament. The figure is taken from the customs of men, and means simply that they had professed attachment, and perhaps supposed that Jesus was their friend.

In thy presence. With thee--as one friend does with another.

Thou hast taught. Thou didst favour us, as though thou didst love us. Thou didst not turn away from us, and we did not drive thee away. All this is alleged as proof of friendship. It shows us--

1st. On how slight evidence men will suppose themselves ready to die. How slender is the preparation which even many professed friends of Jesus have for death! How easily they are satisfied about their own piety! A profession of religion, attendance on the preaching of the word or at the sacraments, or a decent external life, is all they have and all they seek. With this they go quietly on to eternity--go to disappointment, wretchedness, and woe!

2nd. None of these things will avail in the day of judgment. It will be only true love to God, a real change of heart, and a life of piety, that can save the soul from death. And oh! how important it is that all should search themselves and see what is the real foundation of their hope that they shall enter into heaven.

Mt 7:23.

(z) "But he shall say" Mt 7:22,23, 25:12,41 (a) "ye workers" Ps 6:8, 101:8

Came certain of the Pharisees. Their coming to him in this manner would have the appearance of friendship, as if they had conjectured or secretly learned that it was Herod's intention to kill him. Their suggestion had much appearance of probability. Herod had killed John. He knew that Jesus made many disciples, and was drawing away many of the people. He was a wicked man, and he might be supposed to fear the presence of one who had so strong a resemblance to John, whom he had slain. It might seem probable; therefore, that he intended to take the life of Jesus, and this might appear as a friendly hint to escape him. Yet it is more than possible that Herod might have sent these Pharisees to Jesus. Jesus was eminently popular, and Herod might not dare openly to put him to death; yet he desired his removal, and for this purpose he sent these men, as if in a friendly way, to advise him to retire. This was probably the reason why Jesus called him a fox.

Herod. Herod Antipas, a son of Herod the Great. He ruled over Galilee and Perea, and wished Jesus to retire beyond these regions. Lk 3:1.

Tell that fox. A fox is an emblem of slyness, of cunning, and of artful mischief. The word is also used to denote a dissembler. Herod was a wicked man, but the particular thing to which Jesus here alludes is not his vices, but his cunning, his artifice, in endeavouring to remove him out of his territory. He had endeavoured to do it by stratagem--by sending these men who pretended great friendship for his life.

Behold, I cast out devils, &c. Announce to him the fact that I am working miracles in his territory, and that I shall continue to do it. I am not afraid of his art or his enmity. I am engaged in my appropriate work, and shall continue to be as long as is proper, in spite of his arts and his threats.

Today and tomorrow. A little time. The words seem here to be used not strictly, but proverbially--to denote a short space of time. Let not Herod be uneasy. I am doing no evil; I am not violating the laws. I only cure the sick, &c. In a little time this part of my work will be done, and I shall retire from his dominions.

The third day. After a little time. Perhaps, however, he meant literally that he would depart on that day for Jerusalem; that for two or three days more he would remain in the villages of Galilee, and then go on his way to Jerusalem.

I shall be perfected. Rather, I shall have ended my course here; I shall have perfected what I purpose to do in Galilee. It does not refer to his personal perfection, for he was always perfect, but it means that he would have finished or completed what he purposed to do in the regions of Herod. He would have completed his work, and would be ready then to go.

(e) "that fox" Zeph 3:3

I must walk, &c. I must remain here this short time. These three days I must do cures here, and then I shall depart, though not for fear of Herod. It will be because my time will have come, and I shall go up to Jerusalem to die.

For it cannot be that a prophet should perish out of Jerusalem. I have no fear that Herod will put me to death in Galilee. I shall not depart on that account. Jerusalem is the place where the prophets die, and where I am to die. I am not at all alarmed, therefore, at any threats of Herod, for my life is safe until I arrive at Jerusalem. Go and tell him, therefore, that I fear him not. I shall work here as long as it is proper, and shall then go up to Jerusalem to die. The reason why he said that a prophet could not perish elsewhere than in Jerusalem might be--

1st. That he knew that he would be tried on a charge of blasphemy, and no other court could have cognizance of that crime but the great council or Sanhedrim, and so he was not afraid of any threats of Herod.

2nd. It had been the fact that the prophets had been chiefly slain there. The meaning is, "It cannot easily be done elsewhere; it is not usually done. Prophets have generally perished there, and there I am to die. I am safe, therefore, from the fear of Herod, and shall not take the advice given and leave his territory."

Mt 23:37, also see Mt 23:38-39.

From the message which Jesus sent to Herod we may learn--

1st. That our lives are safe in the hands of God, and that wicked men can do no more to injure us than he shall permit, Compare Jn 19:11.

2nd. That we should go on fearlessly in doing our duty, and especially if we are doing good. We should not regard the threats of men. God is to be obeyed; and even if obedience should involve us in difficulty and trials, still we should not hesitate to commit our cause to God and go forward.

3rd. We should be on our guard against crafty and unprincipled men. They often profess to seek our good when they are only plotting our ruin. Even those professedly coming from our enemies to caution us are often also our enemies, and are secretly plotting our ruin or endeavouring to prevent our doing good.

4th. We see here the nature of religion. It shrinks at nothing which is duty. It goes forward trusting in God. It comes out boldly and faces the world. And,

5th. How beautiful and consistent is the example of Christ! How wise was he to detect the arts of his foes! how fearless in going forward, in spite of all their machinations, to do what God had appointed for him to do!

(g) "O Jerusalem" Mt 23:37

[Of the Galileans.] If this report concerning the Galileans was brought to our Saviour immediately after the deed was done, then was this tragedy acted by Pilate, a little before the feast of Dedication; for we find Christ going towards that feast, verse 22. But the time of this slaughter is uncertain: for it is a question, whether they that tell him this passage, relate it as news which he had not heard before, or only to draw from him his opinion concerning that affair, &c.

It is hotly disputed amongst some, as to the persons whom Pilate slew. And,

I. Some would have them to have been of the sect of Judas the Gaulonite; and that they were therefore slain, because they denied to give tribute to Caesar. He is called, indeed, "Judas of Galilee"; and there is little doubt, but that he might draw some Galileans into his opinion and practice. But I question then, whether Christ would have made any kind of defence for such, and have placed them in the same level with these, upon whom the tower of Siloam fell; when it so plainly appears, that he taught directly contrary to that perverse sect and opinion. However, if these were of that sect (for I will not contend it), then do these, who tell this to our Saviour, seem to lay a snare for him, not much unlike that question they put to him, "Is it lawful to give tribute to Caesar, or no?"

II. There is one that confounds this story with that of Josephus, which he relates from him thus abbreviated; "In Galilee there were certain Samaritans, who, being seduced by a notorious impostor, moved sedition at mount Gerizim, where this cheat promised them to shew them the sacred vessels which, he falsely told them, had been hid by Moses in that place. Pilate, sending his forces upon them, suppressed them; the greater of them were taken and adjudged to death." I admire how this learned man should deliver these things with so much confidence, as even to chastise Josephus himself for his mistake in his computation of the time for this story, concluding thus; "When, indeed, this slaughter, made upon the Samaritans by Pilate, seems to be that very slaughter of the Galileans mentioned by St. Luke, chapter 13:1."

Whereas, in truth, Josephus mentions not one syllable either of Galilee or sacrifice, or the Galileans, but Samaritans: and it is a somewhat bold thing to substitute rebelling Samaritans in the place of sacrificing Galileans. Nor is it probable that those that tell this matter to our Saviour would put this gloss and colour upon the thing while they related it.

III. The feud and enmity that was between Pilate and Herod might be enough to incense Pilate to make this havock of the subjects of Herod.

[Whose blood Pilate mingled.] "David swore to Abishai, As the Lord liveth, if thou touch the blood of this righteous man [Saul], I will mingle thy blood with his blood." So Pilate mingled the blood of these sacrificers with the blood of those sacrifices they had slain. It is remarkable that in Siphra, "the killing of the sacrifices may be well enough done by strangers, by women, by servants, by the unclean; even those sacrifices that are most holy, provided that the unclean touch not the flesh of them." And a little after; "At the sprinkling of the blood, the work of the priest begins; and the slaying of them may be done by any hand whatever."

Hence was it a very usual thing for those that brought the sacrifice to kill it themselves; and so, probably, these miserable Galileans were slaughtered, while they themselves were slaying their own sacrifices. For it is more likely that they were slain in the Temple while they were offering their sacrifices, than in the way, while they were bringing them thither.

[Upon whom the tower in Siloam fell.] The poor of Bethesda was the pool of Siloam; and from thence all that adjacent part of the city is denominated Siloam. And therefore it is left doubtful, whether this tower were built over the pool, that is, over the porches of the pool, or stood something remote from it in those parts that yet bore the name of Siloam. And if the article in does not determine the matter, we must continue still in doubt. Will grammar permit that that article should be prefixed to that part of the city? It is certain, that the very pool is called the pool of Siloam. So that I conceive this tower might be built over the porticoes of the pool, and might overwhelm those eighteen men, while they were busied about purifying themselves (and so this event falls in the more agreeably with that of the Galileans), or as they were expecting to be healed at the troubling of the waters: for it is very uncertain at what time this tower fell.

Behold, these three years I come, &c.] There was no tree that was of a kind to bear fruit might lightly and upon every small occasion be cut down, that law providing against it in Deuteronomy 20:19,20; where the Pesikta observes that there is both an affirmative and also a negative command, by which it is the more forbidden that any tree of that kind should be cut down, unless upon a very indispensable occasion. "Rabh saith, 'Cut not down the palm that bears a cab of dates.' They urge, 'And what of the olive, that that should not be cut down?' 'If it bear but the fourth part of a cab.' R. Chaninah said, My son Shibchah had not died, had he not cut down a fig-tree before its time."

[For more info, please see The Barren Fig-Tree by John Bunyan (140k).]

[I will dig about it, and dung it.] They dung it and dig it &c. The Gloss is; "They lay dung in their gardens to moisten the earth. They dig about the roots of their trees, they pluck up the suckers, they take off the leaves, they sprinkle ashes, and they smoke under the trees to kill worms."

[Having a spirit of infirmity.] I. The Jews distinguish between spirits, and devils, and good angels. "All things do subserve to the glory of the King of kings, the holy blessed One, even spirits, also devils also ministering angels."

The difficulty is in what sense they take spirits, as they are distinguished from angels and devils: when it is probable they did not mean human souls. But these things are not the business of this place.

II. Therefore, as to this phrase in St. Luke, a spirit of infirmity, let us begin our inquiry from this passage: "It is written, 'If I put the plague of leprosy in a house of the land of your inheritance.' R. Judah saith, 'This foretells such plagues to come upon them.' R. Simeon saith, 'He excepts those violent plagues that do not render a man unclean.'" Where the Gloss is, If those plagues come by the insufflation of the devil, which do not defile the man. And the Gemara a little after; "Rabba saith, He excepts the plagues of spirits. Rabh Papa saith, 'He excepts the plagues of enchantments.'" Where the Gloss again hath it; "Those plagues which are inflicted by the insufflation of the devil, not by the hands of men."

I. You see, therefore, first, that it was a most received opinion amongst the Jews, that diseases or plagues might be inflicted by the devil. Which is plain also from the evangelists; because our Saviour, in this very place, tells us, that the bowing together of this woman was inflicted upon her by Satan.

II. They conceived further, that some diseases were inflicted that were unclean, and some that were not unclean. The unclean were the leprosy, issues, &c.; not unclean, were such as this woman's infirmity, &c.

III. They distinguish betwixt an evil spirit, and an unclean spirit. Not but they accounted an unclean spirit ill enough, and an evil spirit to be unclean enough; but that they might distinguish the various operations of the devil, as also concerning the various persons possessed and afflicted by him.

1. They acknowledged that evil spirits might inflict diseases. "Whomsoever either the Gentiles, or evil spirit drive," i.e. beyond the bounds of the sabbath. Where the Gloss is; "The evil spirit is the devil that hath entered into him, disturbs his intellectuals, so that he is carried beyond the bounds." But Rambam saith, "They call all kind of melancholy an evil spirit." And elsewhere: an evil spirit, i.e. a disease.

2. The unclean spirit amongst them was chiefly and more peculiarly that devil that haunted places of burial, and such-like, that were most unclean. The unclean spirit, i.e. the devil that haunts burying-places. "Thither the necromancer betook himself" (as the Gemara hath it, which I have also quoted in another place); "and when he had macerated himself with fasting, he lodgeth amongst the tombs, to the end that he might be the more inspired by the unclean spirit." Nor is it much otherwise (as they themselves relate it) with the python or prophesying spirit. "For the Rabbins deliver: the python is he that speaks within the parts." The Gloss is, "He that raiseth a dead person, and sits between the parts of the bones," &c.

Hence that reason of our conjecture concerning that demoniac, Luke 4:33; that he was either a necromancer or pythonist, taken from that unusual way of expressing it which is there observable, not having an unclean spirit, nor having an unclean devil, but having a spirit of an unclean devil.

There were therefore two sorts of men whom they accounted under the possession of an unclean spirit, in their proper sense so called: those especially who sought and were ambitious to be inspired of the devil amongst tombs and unclean places; and those also, who, being involuntarily possessed by the devils, betook themselves amongst tombs and such places of uncleanness. And whether they upon whom the devil inflicted unclean diseases should be ranked in the same degree, I do not determine. There were others who were not acted by such diabolical furies, but afflicted with other kind of diseases, whom they accounted under the operation of an evil spirit of disease or infirmity. Not of uncleanness; but of infirmity. And perhaps the evangelist speaks according to this antithesis, that this woman had neither a spirit of uncleanness, according to what they judged of a spirit of uncleanness; nor a disease of uncleanness; but a spirit of infirmity.

[Doth not each one of you on the sabbath loose his ox?] That disceptation doth attest this, How far a beast going forth. Where it is very much cautioned that the beast be not brought out on the sabbath day carrying any thing upon him that might be a burden not permitted to be borne on that day. They allow that a camel be led out with a halter, a horse with a collar, &c.; that is, when they are led out either to pasture or watering. Nay, the Gloss upon the place adds, "that they may lead out the horse to the water, that he may dip the collar in the water if the water be unclean."

To this may be referred that abstruse and obscure rule concerning the building of mounds about a spring that belongs to a private man, with that art that the beast, being led thither to watering on the sabbath day, shall not go out of the place that is of common right.

It is not only permitted to lead the beast out to watering on the sabbath day, but they might draw water for him, and pour it into troughs, provided only that they do not carry the water, and set it before the beast to drink; but the beast come and drink it of his own accord.

[Are there few that be saved?] This question, Lord, are there few that be saved? when it was a received opinion amongst the Jews, 'that all Israel should have their part in the world to come,' makes it doubtful whether it was propounded captiously, or merely for satisfaction.

This very matter is disputed amongst the Masters. "Therefore hell hath enlarged herself, and opened her mouth beyond the statute [without measure, AV]. Resh Lachish saith, 'This is for him who forsaketh one statute.' (The Gloss is, 'He that leaves one statute unobserved shall be condemned in hell.') But R. Jochanan saith, 'Their Lord will not have it so as thou sayest concerning them.' (The Gloss is, 'He will not have thee judge so concerning Israel.') For the sense is, Although a man have learned but one statute only, he shall escape hell. It is said, 'It shall come to pass that in all the land, saith the Lord, two parts of it shall be cut off and die, and the third part shall be left.' Resh Lachish saith, 'The third part of Shem.' R. Jochanan saith unto him, 'Their Lord will not have it so as thou sayest concerning them, for it is the third part of Noah.' It is said, 'I will take you one of a city and two of a tribe.' Resh Lachish saith, 'These words are to be understood in the very letter.' R. Jochanan saith unto him, 'Their Lord will not have it so as thou sayest concerning them, but one of a city shall expiate for the whole city, and two of a family for the whole family. It is said, 'I will take them for my people'; and it is said, 'I will bring you into the land.' He compares their going out of the land of Egypt with their coming in to their own land: now how was their coming in into the land of Canaan? There were only two persons of threescore myriads that entered it. Rabba saith, So also shall it be in the days of the Messiah.'" A man would hardly have expected such ingenuity from a Jew as we here meet with in Resh Lachish and Rabba.

[Tell that fox.] I conceive our Saviour may allude here to the common proverb: "The brethren of Joseph fell down before his face and worshipped him, saith R. Benjamin Bar Japheth. Saith R. Eliezer This is what is commonly said amongst men, Worship the fox in his time." The Gloss is, 'In the time of his prosperity.' But go you, and say to that fox, however he may wallow in his present prosperity, that I will never flatter him, or for any fear of him desist from my work; but "behold, I cast out devils," &c.

[It cannot be that a prophet perish, &c.] "A tribe, nor false prophet, [such a one they accounted the holy Jesus,] nor a high priest, can be judged but by the bench of seventy-one." Rambam upon the place, as also the Gemara; "We know that a false prophet must be judged by the Sanhedrim, from the parity of the thing: for so is judged a rebellious judge."

Now as to the judgment itself, these things are said: "They do not judge him to death in the court of judicature, that is, in his own city, nor in that that is at Jabneh; but they bring him to the great Consistory that is at Jerusalem, and reserve him to one of their feasts; and at their feast they execute him, as it is said, 'All Israel shall hear, and shall fear, and do no more so.'"

[Ye shall not see me, until the time come when ye shall say, Blessed is he, &c.] There was a time (I confess) when I apprehended no difficulty at all in these words; but now (which may seem a paradox) my old eyes see better than my younger ones did; and by how much the more I look into this passage, by so much the more obscure it appears to me.

I. What sense must that be taken in, Ye shall not see me? when as after he had said this, (at least as the words are placed in our evangelist), they saw him conversant amongst them for the space of three months and more: particularly and in a singular manner, in that august triumph, when riding upon an ass he had the acclamations of the people in these very words, "Blessed is he that cometh," &c. One might therefore think, that the words have some respect to this very time and action; but that in St. Matthew these words are repeated by our Saviour after this triumph was over.

Christ is now at Jerusalem, at the feast of Dedication; at least that feast was not far off; for we find him going to it, verse 22: so that this exposition of the words looks fair enough; "Ye see me now, but henceforward ye shall see me no more, until ye shall say, 'Blessed is he that cometh in the name of the Lord'"; which very thing was said in that triumph of his. But what shall we say then to that of St. Matthew, that these very words are recited sometime after he had received these acclamations from the people? I would hardly believe with the learned Heinsius, that the words in St. Matthew are not set in their proper place, but the series of the history is transposed: I would rather think our Saviour meant not an ocular seeing him, but spoke it in a spiritual and borrowed sense; viz. in the sense wherein the Jews were wont to use the word seeing, when they spake of "seeing the Messiah, the days of the Messiah, and the consolation of Israel"; that is, of partaking and enjoying the comforts and advantages of the Messiah, and of those days of his. So that our Saviour's meaning may seem to be this; "Ye shall, from henceforward, enjoy no benefit from me the Messiah, till ye shall say, 'Blessed is he that cometh,'" &c.: for it is worthy our inquiry, whether Christ ever after these words of his, did endeavour so to gather the children of Jerusalem together, that the city might not be destroyed, and the whole nation cast off. He did indeed endeavour to gather the remnant according to the election of grace, but did he ever after this labour that the place and nation might be preserved? As to these, it is argument enough that he had given them wholly over in his own mind, in that here, and in St. Matthew, he did in such precise terms denounce the ruin of Jerusalem, immediately before he uttered these words. I had rather, therefore, than admit any immethodicalness in St. Matthew, expound the passage to this sense; "From henceforward, ye shall never see the consolations of Messiah, nor have me any ways propitious amongst you, endeavouring at all the preservation of your city or nation from ruin, till ye shall say, 'Blessed is he that cometh in the name of the Lord.'"

II. But then here ariseth as great a difficulty about the word till; that is, whether it concludes that in time they will say and acknowledge it; or whether it excludes and denies that they ever shall. For who knows not how different and even contrary a force there is in this word until? "Occupy till I come": here it concludes that he will come again. "This iniquity shall not be forgiven you till you die": there their forgiveness is excluded for ever. And indeed the expression in this place looks so perfectly two ways, that he that believes the conversion of the Jewish nation as a thing must come to pass, may turn it to his side; he that believes the contrary, to his.

[Blessed is he that cometh in the name of the Lord.] Although a more intimate weighing of these words will not very much help in determining the force of this word until in this place, yet will it probably afford us some light into the whole clause.

The words are taken out of Psalm 118:26, and were sung in the Great Hallel. So that I will beg the reader's leave to digress a little in search of this usage, especially as to those words that are now in hand.

I. The Great Hallel was the recitation of Psalms 113-118 upon every feast, in every family or brotherhood. The hymn that our Saviour with his apostles sung at the close of the Passover was the latter part of this Hallel.

II. Every one, indeed, was of right bound to repeat it entirely in his own person. But seeing it was not every one's lot to be so learned or expedite as that came to, there was one to recite it in the stead of all the rest, and they after him made some responsals. This went for a maxim amongst them, if he hear, it is as if he responded. If he hear, though he do not answer, he performs his duty: the meaning is, if any be so unskillful that he can neither recite himself, nor answer after another that doth recite, let him but hear attentively, and he doth as much as is required from him.

III. There was a twofold way of responding according to the difference of persons reciting. If an elder, or master of a family, or one that could fitly represent the whole congregation, should recite or lead in singing; then the rest repeat no other words after him except the first clause of every Psalm; and as to all the remainder, they answered verse by verse Hallelujah. For the action of him that represented them, and led up in singing, availed for those that were represented, especially they having testified their consent by answering Hallelujah. He was a dunce, indeed, that could not answer so far amongst the rest.

IV. But if there wanted such an elder so well skilled in reading or reciting, that it became necessary for a servant or woman, or some more skilful boy, to lead, then let us hear what they did in that case: "If a servant, or woman, or boy should lead in singing, every one in the congregation recites those very words which he had said: if a more ancient person or one of greater note, do sing or read, they answer after him 'Hallelujah.' Now the reason why the words recited by a servant, woman, or boy should be repeated after him verbatim, was this, because such a one was unfit to represent a congregation, and his action could not avail for the rest: so that it behoved every person to recite singly for himself, that he might perform his duty."

V. When they came to the words now in hand, blessed be he that cometh in the name of the Lord, if it be a boy or a servant that is the praecentor, he saith, Blessed be he that cometh; and the rest answer, In the name of the Lord. And this is that for which I have so long ventured upon the reader's patience, that he may observe what is done differently from the rest when this clause is recited. It is cut in two, which is not done in others. And the first words are not repeated after the praecentor, as they are in other clauses. And whether this custom obtained only in families where servants or boys led in singing, we may judge from this following passage:

"They asked R. Chaijam Bar Ba, 'How doth it appear, that he who heareth and doth not answer performs his duty?' 'From this, saith he, That we see the greatest Rabbins standing in the synagogue, and they say, Blessed be he that cometh, and they answer, In the name of the Lord: and they both perform their duty.'" Midras Tillin leaves these last words wholly out. For so that hath it: "The men of Jerusalem say from within, Save us now, O Lord, we beseech thee. The men of Judea say from without, Prosper us now, Lord, we beseech thee. The men of Jerusalem say from within, Blessed be he that cometh: and the men of Judea say from without, We have blessed you out of the house of the Lord."

I will not confidently assert that these men had any ill design when they thus mangled this famous clause; but surely there is at least some ground of suspicion that they hardly refer the words to the right object. R. Solomon assuredly doth not. For, "So it ought to be said (saith he) to those that bring their firstfruits, and go up to the feasts."

1. To come is oftentimes the same with them as to teach; "If any one shall come in his own name, him ye will receive": i.e. If any one shall teach. And so it is frequently in the Jerusalem Talmud, concerning this or the other Rabbins, he came, and when he cometh. Which if it be not to be understood of such a one teaching, I confess I am at a loss what it should mean else.

2. Those doctors did not come and teach in the name of the Lord, but either in their own name, or in the name of some father of the traditions. Hence nothing more familiar with them, than "R. N. in the name of R. N. saith": as every leaf, I may say almost every line of their writings witnesses. If, therefore, by cutting short this clause, they would be appropriating to themselves the blessing of the people, whom they had taught to say, Blessed be he that cometh, letting that slip, or omitting what follows, In the name of the Lord; they do indeed like themselves, cunningly lying at catch, and hunting after fame and vainglory.

Let the reader judge, whether Christ might not look this way in these words. However, I shall not scruple to determine, that they shall never see the Messiah, as to any advantage to themselves, till they have renounced the doctrines of coming in their own name, or in the name of the Fathers of the Traditions, embracing his doctrine, who is come in the name of the Lord.

There were two eminent sects among the Jews in our Saviour's time, namely, the Herodians and Galileans; the former stood stiffly for having tribute paid to the Roman emperor, whose subjects the Jews now were; but the Galileans (so called probably from Judas of Galilee, mentioned Acts 5:37) opposed this tribute, and often raised rebellion against the Roman power. Pilate takes the opportunity when these Galileans were come up at the passover, and sacrificing in the temple, to fall upon them with his soldiers, and barbarously mingled their own blood with the blood of the sacrifices which they offered; neither the holiness of the place (the temple) nor the sacredness of the action (sacrificing) could divert Pilate from his barbarous impiety. Our Saviour, understanding that some of his hearers then present concluded these persons to be the greatest sinners, because they were the greatest sufferers, he corrects their errors in this matter, and assures them, that the same or like judgments did hang over all other sinners, as well as these, if timely and sincere repentance prevented not.

Learn hence,

1. That a violent and sudden death is no argument of God's disfavor.

2. That notwithstanding persons are exceeding prone to pass rash censures and an uncharitable judgment upon such as die suddenly, especially if they die violently.

3. That none justly can conclude such persons to have been the greatest sinners, who have been in this world the most signal sufferers.

4. That the best use we can make of such instances and examples of God's severity, is to examine our own lives, and by a speedy repentance to prevent our own perdition: I tell you, Nay, etc.

Another instance our Saviour gives of persons that fell by a sudden death, even eighteen that were slain by the fall of a tower in Jerusalem. He takes occasion from thence to caution the Jews, that they did not rigidly censure the sufferers, or conclude that those have wrought the most sin, who are brought to most shame. Oh, how ready are we to judge of men's eternal condition, by their present visitation; and to conclude them the greatest offenders, upon whom God inflicts the most visible punishments! Our Saviour forbids this, and advises every one to look at home, telling the whole body of the Jews, that if they did not repent, they should all likewise perish, and that two ways:

1. By as certain a punishment as these did.

2. Ye shall likewise perish, by the same kind of punishment; you shall perish by the ruin of your whole city, as they did by the downfall of that tower, if a timely and sincere repentance does not intervene.

Learn hence, that we must judge of persons by their conversation towards God, and not by God's dispensation towards them; all things here fall alike to all. A sudden death, yea, a violent death, as it comes upon many men, so it may come upon the best of men, as well as others: think not, says Christ, that those eighteen were sinners above all that dwelt in Jerusalem, because they sufferd such things, I tell you, Nay; but except ye repent, ye shall all likewise perish.

Teaching us, that repentance is the only way and means to prevent punishment here, and perishing hereafter: Except ye repent, ye shall perish.

Our blessed Saviour, that he might excite the Jews to the practice of the last mentioned duty of repentance, sets forth his long-suffering with them, and forbearance towards them, by the parable of the fig tree, which the Master of the vineyard had long expected fruit there from, but found none.

Where note, 1. The great care that God takes to make poor sinners happy; he plants them in his church, as in a vineyard, that by the cultivating care of his ministers, and the fructifying influences of his Spirit, they may be fruitful in good works.

Note, 2. That God keeps an exact account or reckoning, what means and advantages every place and people have enjoyed; These three years have I come seeking fruit, alluding to the three years of his own ministry among them. God keeps a memorial how many years the gospel has been amongst a people, how many ministers they have had, and how long with them, what pathetical exhortations, what pressing admonitions, what cutting reproofs; all are upon the file, and must be accounted for.

Learn, 3. That God expects suitable and proportionable fruit from a people, according to the time of their standing in his vineyard, and answering to the cost and culture which his ministers have expended upon them, and the pains they have taken with them.

Note farther, 4. That although God does and justly may expect fruit from such as are planted, in his vineyard, to with, the Christian church, yet he expects it with much patience and forbearnace, waiting from year to year, to see if time will work amendment. These three years I have come seeking fruit, and found none.

Lastly, if after all the cost that God has bestowed upon a people by his ministers and ordinances, they continue unfruitful, there is nothing to be expected but excision and final destruction: Cut it down, why cumbereth it the ground?

Observe here, 1. The vine-dresser's petition and request, Lord, let it alone this year also. This points out unto us the office and duty of the ministers of God, who are laborers in his vineyard, to be intercessors with God, for sparing a barren and unfruitful people. Lord, spare them a little longer, Let alone this year also. If they cannot absolutely prevent judgment coming upon an unfruitful people, yet they endeavor to respite it, and delay its coming all they can.

Observe, 2. The condition upon which the vine-dresser's petition is grounded, Till I shall dig about it, and dung it; phrases which intimate unto us the nature and quality of the ministerial work and service, signifying it to be a very difficult and laborious service. Digging is a painful work, and a spending work: and such is our ministerial work, if followed as it ought to be. We deal in mysteries, in the deep things of God, which are not received without much digging.

Observe, 3. A double supposition here made by the vine-dresser:

First, of future fruitfulness; If it bear fruit, well.

Secondly, of future incorrigibleness; If not, after that thou shalt cut it down.

Here is a supposition of future fruitfulness; If it bear fruit, well; that is, it will be well for the Master of the vineyard; herein is he glorified, when his fig trees bear much fruit: well for the dresser of the vineyard; it rejoices the ministers of God to see their people bring forth fruit unto God: well for the vineyard, and the rest of the trees that are in it: but more especially well for the tree itself, thereby avoiding the punishment of barrenness, and procuring the reward of fruitfulness; thus, If it bear fruit, well.

Here is a supposition of future incorrigibleness, After that thou shalt cut it down: that is, after thou hast spared it, and I have pruned it; after thy patience and my pains; after thou hast forborne it, and I have manured it, digged and dunged it; if after all this, it bear no fruit, then I have not a word more to say, Thou shalt cut it down. Thou may cut it down, nobody will go about to hinder thee.

From hence learn, that a people's continued unfruitfulness under the means of grace, does in time take off the prayers and intercessions of the ministers of God for them, and provokes God to bring his judgments unavoidably and irrevocably upon them: After that thou shalt cut it down.

Observe here, 1. The afflicted person, a woman which had a sore disease inflicted upon her by the devil for eighteen years, which almost bowed her together. There is nothing that the devil delights more in, than the miseries and calamities of mankind. Satan is not satisfied barely to infect the mind, and poison the souls of men; but he delights to afflict and hurt the body, where and when he can obtain leave.

Observe, 2. Christ's compassion towards her, and his miraculous healing of her; Jesus called her to him, and with a word speaking, healed her.

Where note, that the inveterateness of the disease, and the instant- aneousness of the cure, made the miracle evident. She that had been bowed down eighteen years, in an instant is made straight, and only by a word of Christ's mouth. Such a miraculous operation was an evident testimony of his divine mission, that he was the Son of God.

Observe, 3. How the heart of the poor woman is affected with Christ's hand: she glorified God; that is, she gave thanks to God, and attributed the miracle to him. As the chief end of all God's extraordinary works, either of power or mercy, is the exaltation of his own glory; so the only way that we can set forth his glory, is by celebrating his praises, and expressing our own thankfulness: He that offereth me praises and thanks, glorifies me, Ps 50:23.

Observe, 4. The unreasonable anger and unjust indignation, which was found with the ruler of the synagogue against our holy Lord for working this miraculous cure on the sabbath day. There is no person so holy, no action so innocent, but may fall under unjust censure, especially where malice and ignorance are combined. What a severe reflection does this man make upon our blessed Lord for performing a work of mercy on the sabbath day!

Observe, 5. Our Lord's vindication of himself from calumny and false accusation;

1. He charges his accusers with hyprocrisy. Thou hypocrite, doth not each one of you loose his ox or his ass from the stall on the sabbath day, and water him? It is one note of an hypocrite, to condemn that in another which he does himself: the Jews held it lawful to loose and lead a beast to watering on the sabbath day, which was a work of servile labor; and yet would condemn Christ for healing a poor woman only with a word speaking.

2. Christ vindicates his own action, by comparing it with theirs, which they judged lawful on the sabbath day: Was their loosing and watering the beast a work of necessity? Much more was his. Was theirs a work of mercy? His much more. Their compassion was to a brute beast, his to a rational creature, to a woman, and that not a stranger, an heathen woman; but one of their own, a Jewish woman, a daughter of Abraham. No, farther, Christ's act was an act of far greater necessity, and more special mercy, than theirs. The beast might live a day without water; the beast might not be sick: but this woman was in sore distress, and had been so for eighteen years; no, she was in the hands of the enemy of mankind, bound by Satan. Was it not then a greater act of mercy and compassion to loose her, than to lead a beast?

Observe, 6. What effect our Lord's vindication of himself had upon the hearers of it: His adversaries were ashamed, and the people rejoiced, verse 17. His accusers were ashamed, and probably convinced, perhaps silenced; but we read not that they confessed their error, or acknow-ledged their unjust censure, or craved Christ's pardon.

When persons judgments are under conviction of an error or mistake, it is very hard to bring themselves to confess and own their mistake, because all men stand very much upon the credit and reputation of their understandings, and look upon it as a reproach to own themselves mistaken; though it is really otherwise. But though our Saviour's adversaries were only ashamed, others rejoiced for all the glorious things that were done by him.

Our Saviour's design in both these parables, is to keep his disciples and followers from being offended at the small beginnings of his kingdom, and to foretell the future great success of the gospel, notwithstanding the present small appearance of the efficacy of it.

To this purpose he compares the kingdom of God, that is the gospel church, to a grain of mustard seed, which being one of the least seeds, yet in that country grew into so large a tree, that the birds did roost and lodge in the boughs of it. He also likens it to leaven, which quickly diffuses itself through the whole mass and lump, instantly turning a great heap of meal into its own nature. Christ shows hereby of what a spreading nature the doctrine of the gospel would be, notwithstanding all the malice and opposition of wicked men.

Learn hence, that how small beginnings soever the gospel had in its first plantation, yet by the fructifying blessing of God, and the influence of the Holy Spirit, it has had and shall have, a wonderful increase.

Observe here, 1. The unwearied pains and diligence of our holy Lord in preaching and publishing the glad tidings of the gospel to lost sinners: He went through the cities and villages teaching; not in great and populous cities only, but in poor and obscure villages also; not preaching by his exemplary life only, but by his holy doctrine likewise. Let such preachers, who look upon the work of preaching as the least part of their business, consider the indefatigable pains which our Lord took in that work; and how will his diligence shame our negligence!

Observe, 2. A curious question put to our Saviour concerning the number of those that should be saved, whether they should be few or many: Lord, are there few that be saved?

Where note, how curiously inquisitive we naturally are after the knowledge of things that do not concern us, how forward to pry into unrevealed secrets, and to search into God's hidden counsel; it concerns us rather to understand what sort of persons shall be saved, than how many shall be saved, and to make sure that we be of that sort.

Observe, 3. Our Saviour gives no direct answer to the curiousity of this inquiry, but turns his speech from him to the people: Jesus said unto them, strive to enter in at the strait gate, etc. For the clear understanding of which expression we must know, that Christ alludes to the feasts and marriage suppers among the Jews: they that were invited did enter by a gate which was very strait and narrow; and as soon as the invited were once entered, the gate was shut, and opened no more. Here Christ bids them strive to enter into the kingdom of heaven, before the gate is shut against them, and their entrance, by means of their coming too late, be made impossible to them: Strive to enter...for many will seek, etc.

Where note,

1. The metaphor which Christ is pleased to set forth heaven, and the happiness of a future state, by; he compares it to a strait gate: to a gate, to denote the possibility of entering; to a strait gate, to denote the difficulty of entrance: a gate supposes the entrance possible, but a strait gate bespeaks the entrance difficult.

2. Here is a duty urged and enforced upon all those that expect the happiness of another life, and desire to enter in at this strait gate, and that is, a diligent and industrious striving: Strive to enter in at the strait gate.

3. We have a forcible argument and motive to excite and quicken us to the practice of this duty, drawn from the paucity, or small number, of those that shall obtain salvation in a dying hour: Many will seek to enter in, but shall not be able.

Learn thence,

1. That heaven or the happiness of a future state, is attainable.

2. That it is not attainable without labor and difficulty.

3. That all those difficulties may be happily overcome by a diligent and industrious striving.

Our Saviour having exhorted all his followers, in the foregoing verses, to make sure of heaven and salvation to themselves, while the door of hope and salvation is open to them, by this parable of a master of a family inviting guests to his table, waiting for their coming, and at last shutting the door against them, because they either denied or delayed coming, Christ hereby represented to the Jews the great danger they were in, if they neglected the present season of grace and salvation, which now they did enjoy; telling them farther how little it would profit them at the day of judgment, to allege that they had eaten and drank in his presence, and that they had heard him preach in their streets, if they did not forsake their sins, and obey his gospel.

Adding farther, that it would be an heart piercing sorrow, a soul rendering grief to them at the great day, to see not only the patriarchs and prophets, and other Jews, but even the despised Gentiles from all quarters and nations, whom they thought accursed, admitted into the kingdom of heaven, and themselves eternally shut out: For the last shall be first, and the first last: that is, the Gentiles who were afar off shall receive the gospel, when you for rejecting it shall be cast off.

From the whole note,

1. That there is a determined time when souls must (if ever) accept of the offers of grace and salvation, which are made unto them; now is the door open, and persons invited in.

2. That however long Jesus Christ, who now stands at every one of our doors waiting for our compliance with his gospel terms, will wait no longer upon us, nor strive any further by the motions of his Spirit with us: When once the master of the house is risen up, and hath shut to the door.

3. That doleful is the condition of such miserable souls against whom the door is shut; the door of repentance, the door of hope, the door of salvation; all shut, eternally shut; and that by him who shuts, and none can open.

4. That all would be saved at last; all will cry for mercy when it is too late, even such as now sinfully undervalue, and scornfully despise it: Ye shall stand without and knock at the door, saying, Lord, Lord, open to us.

5. That is no good plea for admittance into heaven, because we have been church members here on earth: no outward privileges, though Christ has taught in our streets; no external acts of communion, though we have eaten and drunk in his presence, and at his holy table; will justify our hopes of entering into heaven when we die, if we be workers of iniquity while we live: Lord, we have eaten and drunk in thy presence; but he shall say, I know ye not, ye workers of iniquity.

6. That as hell will be a second heaven to the glorified, so heaven will be a second hell to the damned. Hell will be second heaven to the glorified, that is, it will add exceedingly to the happiness of the saints in heaven, to see and be sensible of that misery which they escaped, and the damned endure; and on the other hand, heaven will be a second hell to the damned, that is, it will increase their torments, and add to the vexation of their spirits, to see some in heaven whom they little expected to see there; some that never saw nor heard, nor enjoyed what they have done; strangers, yea, heathens taken in, when the children of the kingdom, that is, the members of the visible church, are shut out: They shall come from the east, from the west, from the north, and from the south, and sit down in the kingdom of God, but the children of the kingdom shall be cast into outer darkness.

It may seem strange that the Pharisees, who had no kindness for our Saviour, should come here and acquaint him with a danger that he was in from Herod: Get thee hence, for Herod will kill thee. It is probable they had a design to drive him out of the country, because his reputation was so great amongst the people, who were admirers of his person, hearers of his doctrine, and witnesses of his miracles. But what intention soever they had in acquainting Christ with his danger, it is very evident that our Saviour slighted it, by the messsage which he sent to Herod; Go and tell that fox. Where we must not suppose, that our Lord did fix this name of fox upon Herod as an opprobrious title, thereby reflecting the least dishonor upon him as a king; but it was as a prophet, to let him know, that being about his Father's work, he feared neither his power nor his policy; neither his cruelty nor his craft; and that nothing should take him off from finishing the work of man's redemption.

Learn hence, that when God calls forth any of his servants to any special service for him, all the combined power and policy of the prince of darkeness and his instruments, shall never be able to hinder them, until they have finished their course, and done the service which God designed: I must work today, and tomorrow, and the day following; as if Christ had said, "Let Herod know that my time is not in his hand, and, as to this matter, I am not under his command or power; however long my work will be finished, and then I shall be perfected."

Observe here, that to impose this ignominious but agreeable name on Herod, is not contrary to the command, not to speak evil of the ruler of the people; it being the office of a prophet, not to spare kings when they reprove their offences. Accordingly Christ here uses his prophetic call and power, in giving this tyrant a name so suitable to his actions: Go and tell that fox, from me, a prophet sent of God, and therefore authorized so to style him, that I am hastening to Jerusalem to lay down my life there, not fearing to be killed by him in the way; for it cannot be that a prophet perish out of Jerusalem, where the Sanhedrin sit, who are to pass judgment upon me. Dr. Whitby.

Our Lord concludes this chapter with a compassionate lamentation over Jerusalem, the place where he was to suffer. His ingemination, or doubling of the word, O Jerusalem, Jerusalem, shows the vehemency of his affection towards them, and the sincerity of his desires for their salvation.

Observe, 1. The kindness and compassion of Christ to the Jews in general, and Jerusalem in particular, set forth by a lively metaphor and similitude, namely, that of a hen gathering her chickens under her wings. As the hen does tenderly cherish, and carefully hide and cover her young from the eye of the destroyer; so would Christ have shrouded and sheltered this people from all those birds of prey, and particularly from the Roman eagle, by whose talons they were at last destoyed.

Again, as the hen continues her call to her young ones from morning to night, and holds out her wings for shelter to them all the day long, so did Christ wait for this people's repentance and conversion; for it was more than forty years after they had killed his prophets, and murdered himself, before they met with a final overthrow.

Observe, 2. The amazing obstinacy and willfulness of this people in rejecting the grace and favor, the kindness and condescension, of the Lord Jesus Christ: I would have gathered you, but ye would not.

Observe, 3. The fatal issue of this obstinacy: Behold your house is left unto you desolate; is left, that is, certainly and suddenly will be left desolate (the present tense being put for the paulo post futurum), which denotes the certainty and proximity of this people's ruin.

Learn, 1. That the ruin and destruction of sinners is wholly chargeable upon themselves, that is, on their own willfuness and impenitency, on their own obstinacy and obduracy. I would have gathered you, says Christ, but ye would not.

Learn, 2. How deplorably and inexcusably they will perish, who perish by their own willfulness and obduracy under the gospel.

Learn, 3. That there is no desire like unto God's desire of a people's repentance, no longing like unto God's longing for a people's salvation: O Jerusalem, how oft would I have gathered thee! When shall it once be?