Luke 17 commentary

It is no abatement of their guilt by whom an offence comes, nor will it lessen their punishment that offences will come. Faith in God's pardoning mercy, will enable us to get over the greatest difficulties in the way of forgiving our brethren. As with God nothing is impossible, so all things are possible to him that can believe. Our Lord showed his disciples their need of deep humility. The Lord has such a property in every creature, as no man can have in another; he cannot be in debt to them for their services, nor do they deserve any return from him.

A sense of our spiritual leprosy should make us very humble whenever we draw near to Christ. It is enough to refer ourselves to the compassions of Christ, for they fail not. We may look for God to meet us with mercy, when we are found in the way of obedience. Only one of those who were healed returned to give thanks. It becomes us, like him, to be very humble in thanksgivings, as well as in prayers. Christ noticed the one who thus distinguished himself, he was a Samaritan. The others only got the outward cure, he alone got the spiritual blessing.

The kingdom of God was among the Jews, or rather within some of them. It was a spiritual kingdom, set up in the heart by the power of Divine grace. Observe how it had been with sinners formerly, and in what state the judgments of God, which they had been warned of, found them. Here is shown what a dreadful surprise this destruction will be to the secure and sensual. Thus shall it be in the day when the Son of man is revealed. When Christ came to destroy the Jewish nation by the Roman armies, that nation was found in such a state of false security as is here spoken of. In like manner, when Jesus Christ shall come to judge the world, sinners will be found altogether regardless; for in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end. But wherever the wicked are, who are marked for eternal ruin, they shall be found by the judgments of God.

The object of this parable is to show that God claims all that belongs to us as his property, and possesses an entire control over our persons and services; and, therefore, that all the zeal that may be manifested by us in discharging our duty does not lay him under obligation to us by any sort of merit; for, as we are his property, so he on his part can owe us nothing. “Il ne pent pas estre nostre deteur;” — “he cannot be our debtor.” He adduces the comparison of a servant, who, after having spent the day in severe toil, returns home in the evening, and continues his labors till his master is pleased to relieve him. “Iusqu’a ce qu’il se soit acquitte au bon plaisir du maistre; et qu’on luy dise, C’est assez;” — “till he is discharged at the good pleasure of the master; and till he is told, It is enough.” Christ speaks not of such servants as we have in the present day, who work for hire, but of the slaves that lived in ancient times, whose condition in society was such, that they gained nothing for themselves, but all that belonged to them—their toil, and application, and industry, even to their very blood—was the property of their masters. Christ now shows that a bond of servitude not less rigorous binds and obliges us to serve God; from which he infers, that we have no means of laying Him under obligations to us.

It is an argument drawn from the less to the greater; for if a mortal man is permitted to hold such power over another man, as to enjoin upon him uninterrupted services by night and by day, and yet contract no sort of mutual obligation, as if he were that man’s debtor, how much more shall God have a right to demand the services of our whole life, to the utmost extent that our ability allows, and yet be in no degree indebted to us? We see then that all are held guilty of wicked arrogance who imagine that they deserve any thing from God, or that he is bound to them in any way. And yet no crime is more generally practiced than this kind of arrogance; for there is no man that would not willingly call God to account, and hence the notion of merits has prevailed in almost every age.

But we must attend more closely to the statement made by Christ, that we render nothing to God beyond what he has a right to claim, but are so strongly bound to his service, that we owe him every thing that lies in our power. It consists of two clauses. First, our life, even to the very end of our course, belongs entirely to God; so that, if a person were to spend a part of it in obedience to God, he would have no right to bargain that he should rest for the remainder of the time; as a considerable number of men, after serving as soldiers for ten years, would gladly apply for a discharge. Then follows the second clause, on which we have already touched, that God is not bound to pay us hire for any of our services. Let each of us remember, that he has been created by God for the purpose of laboring, and of being vigorously employed in his work; and that not only for a limited time, but till death itself, and, what is more, that he shall not only live, but die, to God, (Romans 14:8.)

With respect to merit, we must remove the difficulty by which many are perplexed; for Scripture so frequently promises a reward to our works, that they think it allows them some merit. The reply is easy. A reward is promised, not as a debt, but from the mere good pleasure of God. It is a great mistake to suppose that there is a mutual relation between Reward and Merit; for it is by his own undeserved favor, and not by the value of our works, that God is induced to reward them. By the engagements of the Law “Selon les conventions contenus en la Loy;” — “according to the engagements contained in the Law.” , I readily acknowledge, God is bound to men, if they were to discharge fully all that is required from them; but still, as this is a voluntary obligation, it remains a fixed principle, that man can demand nothing from God, as if he had merited any thing. And thus the arrogance of the flesh falls to the ground; for, granting that any man fulfilled the Law, he cannot plead that he has any claims on God, having done no more than he was bound to do. When he says that we are unprofitable servants, his meaning is, that God receives from us nothing beyond what is justly due but only collects the lawful revenues of his dominion.

There are two principles, therefore, that must be maintained: first, that God naturally owes us nothing, and that all the services which we render to him are not worth a single straw; secondly, that, according to the engagements of the Law, a reward is attached to works, not on account of their value, but because God is graciously pleased to become our debtor. “Mais en telle sorte que Dieu se rend volontairement deteur, sans qu’il y soit tenu;” — “but in such a manner that God voluntarily becomes our debtor, though he is under no obligation to do so.” It would evince intolerable ingratitude, if on such a ground any person should indulge in proud vaunting. The kindness and liberality which God exercises towards us are so far from giving us a right to swell with foolish confidence, that we are only laid under deeper obligations to Him. Whenever we meet with the word reward, or whenever it occurs to our recollection, let us look upon this as the crowning act of the goodness of God to us, that, though we are completely in his debt, he condescends to enter into a bargain with us. So much the more detestable is the invention of the Sophists, who have had the effrontery to forge a kind of merit, which professes to be founded on a just claim. “Et d’antant plus est detestable la sophisterie des Theologiens Scho- lastiques, ou Sorbonnistes, lesquels ont ose forger leur merite, qu’ils appellent De condigno;” — “And so much the more detestable is the sophistry of the Scholastic Theologians, or Sorbonnists, (see p. 142, n. 2, of this volume,) who have dared to forge their merit, which they call De condigno.” The reader will find not only the general doctrine of merit, but this particular aspect of it, fully treated by our Author in his Institutes of the Christian Religion, Book III. ch. 15: The word merit, taken by itself, was sufficiently profane and inconsistent with the standard of piety; but to intoxicate men with diabolical pride, as if they could merit any thing by a just claim, is far worse.

10. We have done what we were bound to do. That is, “we have brought nothing of our own, but have only done what we were bound by the law to do ” Christ speaks here of an entire observance of the law, which is nowhere to be found; for the most perfect of all men is still at a great distance from that righteousness which the law demands. The present question is not, Are we justified by works? but, Is the observance of the law meritorious of any reward from God? This latter question is answered in the negative; for God holds us for his slaves, and therefore reckons all that can proceed from us to be his just right. Nay, though it were true, that a reward is due to the observance of the law in respect of merit, it will not therefore follow that any man is justified by the merits of works; for we all fail: and not only is our obedience imperfect, but there is not a single part of it that corresponds exactly to the judgment of God.

Luke 18:1-8

Luke 18:1-8

1. And he spake also a parable to them, that they ought always to pray, and not to grow weary: 2. Saying, There was a judge in a city, who neither feared God, nor regarded man. 3. And there was a widow in that city, who came to him, saying, Do me justice on my adversary. 4. And he refused for some time, “Et par un temps il n’en voulut rien faire;” — “and for a time he would do nothing in it.” but afterwards said within himself, Though I neither fear God, nor regard man, 5. Yet because this widow is troublesome to me, “Pourtant que ceste vefue me donne fascherie;” —”because this widow gives me annoyance.” I will do her justice, lest by coming perpetually she weary me out. “Et me rompe la teste.”. 6. And the Lord said, Hear what the unjust judge saith. 7. And will not God avenge his elect, who cry to him night and day, even though he forbear with respect to them? “Combien qu’il il differe de se courroucer pour eux; ou, et aura-il patience quant a eux?” — “Though he delay to be offended on their account; or, and will he have patience in reference to them?” 8. I tell you that he will speedily avenge them. But when the Son of man shall come, will he find faith on the earth? “Pensez-vous qu’il trouve foy en terre?” — “Do you think that he will find faith on the earth?”

As, on a former occasion, Matthew and the other two Evangelists (Matthew 8:1; Mark 1:40; Luke 5:12) related that a leper had been cleansed by Christ, so Luke mentions that the same miracle of healing was performed on ten lepers The object of this narrative, however, is different; for it describes the base and incredible ingratitude of the Jewish nation, to prevent us from wondering that so many of Christ’s favors had been suppressed, and so many of his wonderful works buried, among them. One circumstance, too, is added, which greatly heightens the infamy of their crime. Our Lord had cured nine Jews: yet not one of them returned thanks, but, with the view of obliterating the remembrance of their disease, they privately stole away. One man only—a Samaritan—acknowledged his obligation to Christ. There is, therefore, on the one hand, a display of Christ’s divine power; and, on the other hand, a reproof of the impiety of the Jews, in consequence of which so remarkable a miracle as this received scarcely any attention.

13. Jesus, Master “Iesus, nostre Maistre;” — “Jesus,our Master.” It is evident that all of them possessed some measure of faith, not only because they implore Christ’s assistance, but because they honor him with the title of Master That they made use of that expression sincerely, and not in hypocrisy, may be inferred from their ready obedience; for, although they perceive that the filthy scab still remains in their flesh, yet as soon as they are commanded to show themselves to the priests, they do not refuse to obey. Add to this that, but for the influence of faith, they would never have set out to show themselves to the priests; for it would have been absurd to present themselves to the judges of leprosy, for the purpose of attesting that they had been cleansed, if the promise of Christ had been regarded by them as of no more value than a mere inspection of the disease. They bear a visible leprosy in their flesh; and yet, trusting to Christ’s word alone, they have no scruple about declaring that they are clean. It cannot therefore be denied, that some seed of faith had been implanted in their hearts. Now though it is certain that they were not regenerated by the Spirit of adoption, yet there is no absurdity in supposing that they had some beginnings of piety. There is the greater reason to fear that sparks of faith, which make their appearance in us, may be extinguished; for, although lively faith, which has its roots deeply fixed by the Spirit of regeneration, never dies, yet we have seen formerly that many conceive a temporary faith, which immediately disappears. Above all, it is too common a disease that, when we are urged by strong necessity, and when the Lord himself prompts us by a secret movement of the Spirit, we seek God, but, when we have obtained our wishes, ungrateful forgetfulness swallows up that feeling of piety. Thus poverty and hunger beget faith, but abundance kills it.

14. Show yourselves to the priests This reply was equivalent to saying, “You are clean;” for we know that the discernment of leprosy belonged to the priests, who were enjoined in the law to distinguish between the clean and the unclean, (Leviticus 14:2.) Thus Christ preserves their right entire, and appeals to them as witnesses for approving of the miracle which he had wrought; and we have accordingly said, that pious and devout sentiments concerning Christ must have been entertained by those men who were instantly led, by his bare word, to entertain the hope of a cure.

On this passage the Papists absurdly build their auricular confession. The lepers, I admit, were sent by Christ to the priests; but it was not for the purpose of vomiting out their sins into their ears. On the contrary, they were sent to offer a sacrifice, as the Law had enjoined. They were not sent to cleanse themselves, as the Papists imagine that cleanness is produced by confession, but to show to the priests that they were already clean. It is an additional proof of the folly of the Papists, that they do not consider what a foul stain of infamy they throw on their confession; for, according to their reasoning, it will be quite enough if, out of the whole troop of those who have gone to the priests, a tenth part only shall return to Christ, and all the rest shall wickedly revolt. They cannot plead this passage in behalf of their confession, without giving us liberty to throw back upon them this advantage which it yields, that none return from the priests to give glory to God. But, not to dwell on these fooleries, we have ascertained the reason why the priests were mentioned.

It happened that, while they were going, they were cleansed. Here was displayed the divine power of Christ and of his words, and there was also a proof of the high estimation in which God holds the obedience of faith; for the great suddenness of the cure arose from the confident hope which induced them to undertake the journey, without hesitation, at the command of Christ. But if that transitory faith—which wanted a living root, and produced nothing more than the blade—was honored by God with a remarkable effect, how much more valuable is the reward that awaits our faith, if it is sincerely and permanently fixed on God? Though the nine lepers derived no advantage to salvation from the cure of the flesh, but only obtained a temporary gift by means of a fleeting and transitory faith, yet this figure points out to us the great efficacy which will attend true faith.

15. And one of them, etc. It is uncertain if he returned when they were halfway, and Luke’s words appear to imply this; but I think it more probable, that it was not till he had heard the decision of the priests that he returned to give thanks. He must have obtained permission from the priests to return to the ordinary intercourse of life; and he had no right to neglect the command of Christ, and to defraud the temple of God of a sacrifice. Some will perhaps be better pleased with a different conjecture, that as soon as he saw that he was cleansed, and before he applied to the priests for a testimony, he was seized with a devout and holy zeal, and returned to the Author of the cure, so as to commence his sacrifice with thanksgiving. The words of Christ contain an expostulation with the whole nation; for it is by way of reproach that he draws a comparison between one stranger and many Jews, because it was customary with them to swallow up God’s favors without any feeling of piety. And this was the reason why Christ gained hardly any reputation among them by miracles so numerous and so splendid. Let us learn that this complaint is brought generally against all of us, if we do not at least repay the divine favors by the duty of gratitude.

19. Thy faith hath saved thee. The word save is restricted by some commentators to the cleanness of the flesh. “Le mot dont a ici use l’Evangeliste est celuy mesme que quasi par tout on tourne, Sauver.” — “The word which the Evangelist has here employed (σέσωκε) is the same word which is almost always rendered save.” But if this be the case, since Christ commends the lively faith of this Samaritan, it may be asked, how were the other nine saved? for all of them without exception obtained the same cure. “Une mesme guairison corporelle;” — “the same bodily cure.” We must therefore arrive at the conclusion, that Christ has here pronounced a different estimate of the gift of God from that which is usually pronounced by ungodly men; namely, that it was a token or pledge of God’s fatherly love. The nine lepers were cured; but as they wickedly efface the remembrance of the grace of God, the cure itself is debased and contaminated by their ingratitude, so that they do not derive from it the advantage which they ought. It is faith alone that sanctifies the gifts of God to us, so that they become pure, and, united to the lawful use of them, contribute to our salvation. Lastly, by this word Christ has informed us in what manner we lawfully enjoy divine favors. Hence we infer, that he included the eternal salvation of the soul along with the temporal gift. The Samaritan was saved by his faith How? Certainly not because he was cured of leprosy, (for this was likewise obtained by the rest,) but because he was admitted into the number of the children of God, and received from His hand a pledge of fatherly kindness.

20. And being interrogated by the Pharisees This question was undoubtedly put in mockery; for, since Christ was continually speaking of the kingdom of God as at hand, while no change was taking place in the outward condition of the Jews, wicked and malicious persons looked upon this as a plausible excuse for harassing him. As if all that Christ said about the kingdom of God were idle talk and mere trifling, they put a sarcastic question to him, “When shall that kingdom come?” If any one shall consider this question to have been put on account of the grossness of their own views, rather than for the sake of jeering, I have no objection.

The kingdom of God will not come with observation. My opinion is, that Christ now disregards those dogs, and accommodates this reply to the disciples; just as on many other occasions, when he was provoked by wicked men, and seized the opportunity of giving instruction. In this manner God disappoints their malice, while the truth, which is maintained in opposition to their sophistry, is the more fully displayed.

The word observation is here employed by Christ to denote extraordinary splendor; “La ou nous avons traduit, a veue d’oeil, le Grec a mot a mot avec observation; c’est a dire, avec quelque grande apparence, en sorte qu’un chacun y puisse prendre garde.” — “Where we have rendered, visibly, the Greek literally runs, with observation; that is to say, with some great display, so that every person may take notice of it.” and he declares, that the kingdom of God will not make its appearance at a distance, or attended by pompous display. He means, that they are greatly mistaken who seek with the eyes of the flesh the kingdom of God, which is in no respect carnal or earthly, for it is nothing else than the inward and spiritual renewal of the soul. From the nature of the kingdom itself he shows that they are altogether in the wrong, who look around here or there, in order to observe visible marks. “That restoration of the Church,” he tells us, “which God has promised, must be looked for within; for, by quickening his elect into a heavenly newness of life, he establishes his kingdom within them.” And thus he indirectly reproves the stupidity of the Pharisees, because they aimed at nothing but what was earthly and fading. It must be observed, however, that Christ speaks only of the beginnings of the kingdom of God; for we now begin to be formed anew by the Spirit after the image of God, in order that our entire renovation, and that of the whole world, may afterwards follow in due time.

Matthew 13:53-58; Mark 6:1-6

Matthew 13:53-58

Mark 6:1-6

53. And it happened, when Jesus had concluded these discourses, “Quand Iesus ent acheve ces similitudes-ci;” — “when Jesus had concluded these parables.” that he departed thence. 54. And when he was come into his own country, he taught them in their synagogue, so that they were amazed, and said, Whence hath this man this wisdom and these miracles? 55. Is not this the carpenter’s son? Is not his mother called Mary, and his brothers James, and Joses, and Simon, and Judas? 56. And his sisters, do not they all live amongst us? Whence then hath this man all these things? 57. And they were offended at him. But Jesus said to them, A prophet is not destitute of honor, except in his own country and in his own house. 58. And he did not perform many miracles there on account of their unbelief.

1. And he departed thence, and came into his own country, and his disciples followed him. 2. And when it was Sabbath, he began to teach in the synagogue, and many hearing were amazed, saying, Whence hath this man these things? “D’ou vienent ces choses a cestuy-ci?” — “Whence comes these things to this man?” And what is the wisdom that hath been given to him, so that such miracles are done by his hands? 3. Is not this the carpenter, the son of Mary, the brother of James, and Joses, and Judas, and Simon? Are not his sisters also here with us? And they were offended at him. 4. And Jesus said to them, A prophet is not devoid of honor, “Un prophete n’est deshonore;” — “a prophet is not dishonored.” except in his own country, and among his relatives, and in his own family. 5. And he could not perform any miracle there, except that he cured a few sick persons by laying his hands on them. 6. And he wondered at their unbelief, and walked about through the surrounding villages teaching.

CHAPTER 17

Lu 17:1-10. Offenses--Faith--Humility.

1-2. (See Mt 18:6, 7).

3-4. (See on Mt 18:15-17; Mt 18:21, 22).

5. Lord--(See on Lu 10:1).

increase our faith--moved by the difficulty of avoiding and forgiving "offenses." This is the only instance in which a spiritual operation upon their souls was solicited of Christ by the Twelve; but a kindred and higher prayer had been offered before, by one with far fewer opportunities. (See on Mr 9:24.)

6. sycamine--mulberry. (See on Mr 11:22-24.)

7-10. say unto him by and by--The "by and by" (or rather "directly") should be joined not to the saying but the going: "Go directly." The connection here is: "But when your faith has been so increased as both to avoid and forgive offenses, and do things impossible to all but faith, be not puffed up as though you had laid the Lord under any obligations to you."

Lu 17:11-19. Ten Lepers Cleansed.

11-13. through the midst of Samaria and Galilee--probably on the confines of both.

14. show yourselves--as cleansed persons. (See on Mt 8:4.) Thus too would the Samaritan be taught that "salvation is of the Jews" (Joh 4:22).

as they went, were cleansed--In how many different ways were our Lord's cures wrought, and this different from all the rest.

17-18. Were there not ten cleansed--rather, were not the ten cleansed? that is, the whole of them--an example (by the way) of Christ's omniscience [Bengel].

19. Arise--for he had "fallen down on his face at His feet" (Lu 17:16) and there lain prostrate.

faith made thee whole--not as the others, merely in body, but in that higher spiritual sense with which His constant language has so familiarized us.

Lu 17:20-37. Coming of the Kingdom of God and of the Son of Man.

20-25. when, &c.--To meet the erroneous views not only of the Pharisees, but of the disciples themselves, our Lord addresses both, announcing the coming of the kingdom under different aspects.

It cometh not with observation--with watching or lying in wait, as for something outwardly imposing and at once revealing itself.

26-30. eat ... married ... planted--all the ordinary occupations and enjoyments of life. Though the antediluvian world and the cities of the plain were awfully wicked, it is not their wickedness, but their worldliness, their unbelief and indifference to the future, their unpreparedness, that is here held up as a warning. Note.--These recorded events of Old Testament history--denied or explained away nowadays by not a few--are referred to here as facts.

31-33. to take it away ... Remember, &c.--a warning against that lingering reluctance to part with present treasures which induces some to remain in a burning house, in hopes of saving this and that precious article till consumed and buried in its ruins. The cases here supposed, though different, are similar.

34. two in one bed--the prepared and unprepared mingled in closest intercourse together in the ordinary walks and fellowships of life, when the moment of severance arrives. Awful truth! realized before the destruction of Jerusalem, when the Christians found themselves forced by their Lord's directions (Lu 21:21) at once and for ever away from their old associates; but most of all when the second coming of Christ shall burst upon a heedless world.

37. Where--shall this occur?

Wheresoever, &c.--"As birds of prey scent out the carrion, so wherever is found a mass of incurable moral and spiritual corruption, there will be seen alighting the ministers of divine judgment," a proverbial saying terrifically verified at the destruction of Jerusalem, and many times since, though its most tremendous illustration will be at the world's final day.

It is impossible but that offenses will come - Such is the corrupt state of the human heart that, notwithstanding all the influences of grace, and the promises of glory, men will continue to sin against God; and his justice must continue to punish. See on Mat 18:6 (note).

A mill-stone - That drowning a person with a stone tied about the neck was an ancient mode of punishment, see proved in the note on Mat 18:6, Mat 18:7 (note), to which let the following be added. To have a mill-stone hanged about the neck, was a common proverb. "Samuel saith, A man may marry, and after that addict himself to the study of the law. Rab. Jochanan saith, No: shall he addict himself to the study of the law with a mill-stone about his neck?" The place in Aristophanes, to which the reader is referred in the note on Mat 18:6 (note), is the following: - Αραν μετεωρον εις το βαραθρον εμβαλω, Εκ του λαρυγγος εκκρεμασας ὑπερβολον "Lifting him up into the air, I will plunge him into the deep: a great stone being hung about his neck."

Aristoph. in Equit. ver. 1359.

If thy brother trespass - See the notes on Mat 18:21, Mat 18:22.

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

As a grain of mustard seed - A faith that increases and thrives as that is described to do, Mat 13:32 (note), where see the note. See also Mat 17:20.

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

Be thou plucked up by the root - See the note on Mat 21:21, where it is shown that this mode of speech refers to the accomplishment of things very difficult, but not impossible.

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

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

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

Ten - lepers - Concerning the leprosy see the note on Mat 8:2; and on Lev 13:1, etc. and Lev 14:1, etc.

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

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

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

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

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

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

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

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

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

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

Dr. Lightfoot has well observed that there are two senses especially in which the phrase "kingdom of heaven," is to be understood.

1. The promulgation and establishment of the Christian religion.

2. The total overthrow of the Jewish polity.

The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: "The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah." Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See on Mat 3:2 (note).

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

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

And they shall say - Or, And If they shall say. Two MSS., the Syriac and Armenian, have εαν, If.

See here - KM, sixteen others, and the later Syriac, have ὁ χριστος, Behold the Christ is here. This is undoubtedly the meaning of the place. See on Mat 24:23 (note).

As the lightning, that lighteneth - See this particularly explained, Mat 24:27, Mat 24:28 (note).

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

As it was in the days of Noe - See on Mat 24:38 (note).

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

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

He which shall be upon the housetop - See this explained on Mat 24:17 (note).

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

Whosoever shall seek to save his life - These or similar words were spoken on another occasion. See on Mat 10:39 (note); Mat 16:25, Mat 16:26 (note).

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

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

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

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

Little ones - Weak believers.

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

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

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

And he said, If ye had faith as a grain of mustard seed - If ye had the least measure of true faith, no instance of duty would be too hard for you. Ye would say to this sycamine tree - This seems to have been a kind of proverbial expression.

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

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

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

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

Neither shall they say, Lo here, or lo there - This shall not be the language of those who are, or shall be sent by me, to declare the coming of my kingdom. For behold the kingdom of God is within or among you - Look not for it in distant times or remote places: it is now in the midst of you: it is come: it is present in the soul of every true believer: it is a spiritual kingdom, an internal principle. Wherever it exists, it exists in the heart.

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

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

So shall also the Son of man be - So swift, so wide, shall his appearing be: In his day - The last day.

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

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

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

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

Mt 24:28.

2 It were better for him that a milstone were hanged about his neck, and he cast into the sea, then that he should offend one of these little ones.

See the Notes on Matth. 18.[illegible: 1 letter] 7. Mark 9.42. This term [non-Latin text not transcribed] is used in the New Testament very variously; in the general it signifies any thing, which may be an occasion of mischief to another. Man consisting of Body and Soul, may by something be made to stumble and fall either with reference to the one, or to the other; thus Levit. 19.14. Thou shalt not—put a stumbling block before the Blind. [non-Latin text not transcribed] Heb. so Prov. 24.17. the mischief done to our Souls is by Sin, so as in the New Testament, it often signifies any action of ours, by which our Brother is mad[illegible: 1 letter] to Sin, which actions may be good and necessary, and then the scandal is taken▪ not given; or Wicked and Abominable, hence we call some Sins scandalous Sins, such as give offence to others, and are examples alluring them to Sin. Or thirdly, Actions which in themselves are of indifferent Nature, neither commanded nor forbiden in the Word. Our taking one part in these Actions, rather then another, may be a Scandal, that is an Offence. What our Saviour here saith, is certainly true, concerning all these kinds of Offences, considering the Complexion of the World, and the Corruption which is Mens hearts. It is impossible but that Offences will come. But I must confess that I incline to think, that the Offences primarily intended by our Saviour here, are those of the first sort, and that by them are meant Persecutions of the People of God. To the Authors of which our Saviour denounceth Woe. So that our Saviour by this, lets the World know, the special protection under which he hath taken his People, so as tho he knew there would arise those, who would hurt and destroy in his holy Mountain; yet he declares, that they shall not go unpunished, but they had better dye the most certain Death imaginable, (such must b[illegible: 1 letter] the Death of him who is thrown into the Sea, with a Milstone about his Neck) than to that degree expose himself to the Vengeance of God, a guilt of that Nature, that there is not much more hope for him to escape Gods Vengeance, than there would be of a Man escaping with his Life, whom we should see thrown into the Sea, with a Milstone appendant to him. I do very well know that it is also highly dangerous, to tempt or sollicite a Child of God to Sin, either by our Words or Action; but I do not think it the design of our Lord in this place, so much to express that as the other.

4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.

Matthew hath something of the same tendency in, ch. 18.21. mentioning it as an answer to a Question which Peter propounded to our Lord; but the circumstances of both relations are so different, that I cannot think them the same, but do believe these Words spoken at another time. This Doctrine of the forgiveness of our offending Brother, is pressed upon us in several places in the Gospel, and New Testament, and that upon the gravest Arguments imaginable, Matth. 6.15. & 18.35. Mark 11.25. Chap. 6.37. Eph. 4.32. from whence we may justly conclude it a duty of very high concernment for us, both to understand, and to live in the practice of. It signifies the laying aside of all thoughts or desire of revenge in our own cause. The precept is not exclusive of our duty in seeing the Glory of God avenged upon Murderers, &c. Nor yet of our seeking a just satisfaction in a legal way, for wrongs done to us, relating to our Limbs or Estate, so far as the Person is able to do it; much less doth it require the making such a one as hath so injured us, our intimate and bosom Friend. That which it requireth is the laying aside all Malice, or desire of Revenge, upon our Neighbour in a case wherein our own Name or Honour is concerned, and is fitly joyned to what went before. This Malice, or desire of Revenge, being the root of all the mischief that Men voluntarily do one to another, especially of that which they do to the innocent Servants of God.

5 And the Apostles said unto the Lord, increase our faith.

Tho we be not to seek a Connexion of all those speeches of our Lord, which are recorded by the Evangelists, they sometimes heaping together many of his golden sayings, whithout so much as regard to the order of time when he spake them, or their dependence each on another; yet h[illegible: 1 letter] that wisely observes the preceding discourse for charity, will easily observe an excellent Connexion of this verse with the former. No duty required of Men and Women, more grates upon Flesh and Blood, then this of forgiving injuries, nothing that the most of People find harder to put in practice: so as indeed where there is not a root of Faith, this Fruit will not be found. It is Faith which worketh by love. Till the Soul cometh steadily and fixedly, to agree to those propositions of the Word, where this is required, as the indispensible Will of God. Nay till it comes firmly to rest upon those promises and hope for them, which are made to this duty, finally till it comes to have received Christ, and forgiveness from him, and considers it self bound to forgive, as God for Christs sake hath forgiven it, Eph. 4.32. it will hardly come up to the practice of this duty. Hence it is that unregenerate Men, ar[illegible: 1 letter] usually implacable, Malicious, always studing Revenge. Nay so imperfect are the habits and workings of Faith in Believers, that they often find it very difficult to forgive. The Apostles therefore very properly pray, Lord increase our Faith, after hearing this discourse; others make the Connexion thus, Lord we have now heard thee discoursing our duty as to Love, now increase our Faith, discourse to us something for the increase of that. But the former seemeth to be least strained. By the way we may observe from hence, that as the beginnings, so the increase of our Faith must be from God. In things truly, and spiritually good, without him we can do nothing.

6 And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine-tree, Be thou plucked up by the roots, and be thou planted in the sea; and it should obey you.

Matthew hath in Effect the same ch. 17.20. tho he saith you might say unto this Mountain. See the Notes there I cannot be of their Mind who think that our Saviour in this, and the Parallel place, speaks only of a Faith that work[illegible: 1 letter] Miraculous Operations. The object of which must be a Divine Revelation or Promise made to particular Persons, that they shall be able to do things (by the Power of God) out of, and beyond the ordinary course of Nature. I do believe that in both Texts our Lord designs, to shew the great honour he will give to the exercise of the Grace of Faith. So as nothing which shall be for the honour of God, and the good of those that exercise it, and which God hath promised shall be too hard, or great an atchievment for it; yet will it not thence follow, that if we had Faith, that is a full persuasion, that God would do such a thing by us, and a rest and confidence in God relating to it, we might remove Mountains, or cast Sycamine-trees into the Sea, for no such Faith in us now could have a Promise for the object, so as such a Persuasion would be no Faith, but a meer Presumption. But there are other things as difficult, for which all believers have Promises. Sin shall have no Dominion over you. Resist the Devil and he will flee from you, &c. and there are duties to be performed by us, as hard in the view of our Natural Eye, as removing Mountains, amongst which this of forgiving Injuries, is not the least, especially to some Natural tempers. But (saith our Saviour) do not think it impossible to do, you have said well to me, Lord increase our Faith, for if you had Faith as a grain of Mustard-seed, either so small as a grain of Mustard-seed, (if true) or so lively and working, that had such a principle of Life in it, as a grain of Mustard-seed, you might do any duty, resist any Temptation, mortifie any Corruption, and you that have a Power given you, and a Promise made you for working Miracles, might say to this Sycamine-tree, be removed, &c.

10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

The 7, 8, 9. verses are plainly a Parable, a part of a discourse wherein our Lord, under an earthly similitude instructeth us in a spiritual Duty. This Duty is easily learned from the Epiparabole, v. 10. and it lyeth in two things. 1. That we ought to do all those things which our Lord hath commanded us. 2. That we, when we have done all, are to look for our reward, not of debt, but of Grace. He illustrateth this by a Similitude or Parable. He supposeth a Man to have a Servant, Plowing or feeding Cattel for him. By Servants we must understand, such Servants as they had in those Countries, who were not day Servants, or Covenant Servants, who are only obliged to work their hours, or according to their Contracts with us; but such Servants as were most usual amongst them, who were bought with their Money, or taken in War, who were wholly at their Masters Command, and all their time was their Masters, and they were obliged by their labour only to serve him; such Servants our Lord supposeth to have been abroad in the field, Plowing, or Sowing, or feeding Cattel, and at Night to be come in from their Labour. He asks them which of them would think themselves obliged presently to set them to Supper, (for Meat, Drink, and Clothes, were all such Servants wages) or would not rather set them to work again, to make ready their Masters Supper, and then to wait upon him, tying up their long Garments, which they used in those Countries to wear, promising them, that afterwards also they should Eat and Drink. And suppose they do that without Murmuring? he asketh them again, whether they would take themselves obliged to thank them, for doing the things which their Master commanded? He tells them he supposeth they would not take themselves to be under any such obligation. Now what is the meaning of all this, he tells them, v. 11. So likewise ye, when you have done all those things which are command you, say, We are unprofitable Servants, for the infinitely Glorious and Blessed God, can receive no benefit by our services; we have done that which was our Duty to do. By which we are instructed. 1. That we are wholly the Lords, all our time, strength, abilities; we are obliged to love the Lord, with all our Heart, and Mind, and Soul, and Strength. 2. That our labour for the Lord must not cease, till the Lord ceaseth commanding; till we have done all that the Lord by his revealed Will lets us know we have to do. 3. That when we have done all, we shall have merited nothing at Gods hands. 1. Because we are Servants. 2. Because we have but done our duty. 4. That the Lord may delay our reward till we have done all that he hath commanded us. 5. That when we have it, it is not a reward of thanks, but of Grace. This Parable is excellently added to the former discourses, our Saviour had before pressed the Doctrine of Charity, he had also shewed what must be the root of it, viz. true and lively Faith, he here sheweth us what we should propose to our selves, as our end in such acts, viz. not to merit at the hand of God, not meerly in hope to receive a reward from him, but the Glorifying of God, by a Faithful obedience to his Will, owning him as our Lord, and our selves as his Servants, without any vain Glory, or Ostentation, and in all Humility, confessing our selves Servants, unprofitable Servants, and such as have but done our Duty, no tho we had done all that he Commanded us, waiting for our reward with patience and taking it at last as of his free Grace with thankfulness, which is indeed requisite to the true and regular performance of every good work which we do, and our Duty if the infirmity of our flesh would allow us to do all whatsoever God hath commanded us; but much more when our performance are so Lame and imperfect, that the greatest part of what we do, amounteth not to the least part of what we leave undone.

13 And they lifted up their voices, and said, Jesus Master, have mery on us.

Christs nearest way from Galilee to Ierusalem, was through Samaria. In a certain Town ten Lepers met him, for tho the Law forbad them any other Society; yet it did not restrain them from the Society each of other, probably they were got together, that they might at once come to this great Physician. The Leprosie was a sore Disease, not so much known in our Countries. We shall observe it was the Disease which God made to come upon some Persons, to testifie his displeasure for some Sin committed by them. It was threatned as the Mark of God upon Men for Sin, Deut. 28.27. from the Scab whereof thou canst not be healed. God sent it upon Miriam, Num. 12.10. for her contempt of Moses. David curseth Ioabs house with it 2 Sam. 3.29. Gehazi suffereth by it, for his lying and going after Naaman for a bribe, 2 Kings 5.27. King Vzziah for usurping the Priest's Office, 2 Kings 15.5. These ten Lepers cry to Christ for Mercy, Mercy with respect to their Afflictions.

14 And when he saw them; he said unto them, Go shew your selves unto the priests. And it came to pass, that as they went, they were cleansed.

It was according to the Divine Law, Levit. 14.2. That the Leper in the Day of his cleansing, should be brought unto the Priest, who was to judge whether he was healed yea or no, and to offer the offering there prescribed. Christ sends him to the Priest, partly that he might observe the Law which his Father had given in the case, partly that he might have a testimony of this his Miraculous Operation. We shall observe that our Saviour cured some being at distance from them, some by the Word of his Power only, tho he were present in the same place, others by touching of them; he certainly chose thus to vary his circumstances, in actions of this Nature, to let People know that the healing vertue was inherent in him, and that the proceeding of it from him, was not tyed to any ceremony used at the doing of the Work, which he used or omitted according to his pleasure.

Marginal references: Levit. 13.2.

16 And fell down on his face at his feet, giving him thanks: And he was a Samaritane.

It is most probable that this Leper first shewed himself to the Priest, according to the Commandment and the direction of our Saviour, and then returned to give our Saviour thanks. Some think that this glorifying God here mentioned, and his giving thanks to Christ, signifie the same thing▪ I doubt it, because nothing appeareth from this Story sufficient to convince us, that he looked upon Christ as God; nay it doth not appear that his Faith was risen so high as to believe him, the Messiah, the Son of David, they speak to him only under the notion of Iesus, Master, v. 13. It is plain they believed him at least to be a great Prophet, sent from God, and cloathed with a Power from God. I chuse rather therefore to Interprete his falling down on his face at his Feet, as an humble posture of Reverence, which those Nations did often use to complement their Superiours by, even as a posture of Adoration, and that his glorifying God, was a praising of him as the principal efficient cause of his healing, and his giving thanks to Christ, a civil respect paid to Christ as Gods instrument in the case. The Evangelist addeth, and he was a Samaritane. Christ calls him a Stranger, v. 18. A Stranger to the Common-Wealth of Israel, as all the Samaritanes were.

18 There are not found that returned to give glory to God, save this stranger.

These ten Lepers were a representation of all Mankind, not more then one of ten that receive signal Mercies, from the bountiful hand of Divine Providence, cometh to give God any sutable homage. Thus he maketh his Sun to shine, and his rain to fall upon the Just, and upon the Unjust. Men howl to God upon their beds, but glorifie him not when they are raised up. But this increpation of our Saviour lets us know, that this their way is their folly.

19 And he said unto him, Arise, go thy way; thy faith hath made thee whole.

It is a wonderful thing to observe what small Rudiments, and Embryoes of Faith, Christ encourageth, and rewardeth. His Faith appeareth to be no more, then a Perswasion that Christ did not do, what things he did of this Nature, by any Magical Art, (as the Pharisee blasphemed) but by the Power of God, and that he was a Man sent of God. This Faith Christ honoureth, commendeth, rewardeth. Faith is to be measured from the Revelation, which he who believeth hath, and from the Opposition which he encountreth, a little Faith, upon a little Light, and maintained against a great Opposition is a great Faith, tho little in it self, yet great with respect to the circumstances of him, or her that believeth.

Marginal references: Math. 9.22. Mark 5.34. & 10.52.

20 And when he was demanded of the Pharisees, when the kingdom of God should come; he answered them, and said, The kingdom of God cometh not with observation.

Whether the Pharisees spake this deriding him, who in his discourses had been often mentioning a Kingdom of God to come, or in simple seriousness, for they generally expected the coming of a Messiah, and a secular Kingdom, which he should exercise in the Earth, particularly over the Jews, (having first destroyed the Gentiles) is very hard to determine; their mean opinion of Christ, inclineth some to think the former; their generally received opinion about the Kingdom of the Messiah, giveth some countenance to the latter. Our Saviour's answer fitteth them, whatsoever they intended by their question. The Kingdom of God, (faith he) cometh not [non-Latin text not transcribed] with Observation. The Word signifies a scrupulous and Superstitious Observation. Thus the verb from whence it cometh signifieth, Gal. 4.10. The verb also signifies a captious Observation, Mark 3.2. Chap. 6.7. & 14.1. & 20.20. Acts 9.24. But that sense cannot agree to the Nown used in this place, the generality of the best Interpreters agree the sense here to be, with external Pomp and Splendour, and therefore Beza expounds the Nown here by a Periphrasis, Ita ut observari poterit, in such a manner, as it can be observed. As if he had said. Men have taken up a false Notion of my Kingdom, as if it were to be a secular Kingdom to be set up in the World, with a great deal of Noise and Pomp and Splendour. So as Men may observe it and gaze upon its coming. But that which I call my Kingdom is not of this Nature. Our Lord expoundeth it in the next verse. The Kingdom of God is within you, it is of a spiritual Nature not obvious to humane senses, but exercised over the hearts of my People, whether our Saviour speaketh this in reply to the Pharisees, or (as some think) beginning a discourse with his Disciples, which he further pursueth I cannot determine.

Marginal references: Or, outward shew.

21 Neither shall they say, Lo here, or Lo there: for behold, the kingdom of God is within you.

The latter Words of this verse seem fairly to admit of a double Interpretation, as you here may signifie the Disciples of Christ, who had received Christ as their Lord, over whom he exercised a spiritual Dominion, and [illegible: 1 letter]urisdiction, or as it may respect the whole Iewish Nation, amongst whom the Kingdom of God was now exercised, by the Preaching of the Gospel, and the Power of Christ put forth in the casting out Devils, and other Miraculous Operations. I incline to the latter, as differing from those that think these Words were spoken with a peculiar respect to the Disciples, I rather think them a reply to the Pharisees, as corrective of their false Notion, and apprehension of the Messiah, as if he were yet to come, and to set up a temporal principality, for it is said, v. 22. And he said unto the Disciples, as if he did but then specially apply his discourse to them [non-Latin text not transcribed] thus signifieth, Chap. 7.16. Iohn 1.14. you (saith our Saviour) are much mistaken, as to the Nature of my Kingdom, and indeed of the Kingdom of the Messiah, in the expectation of which you live. It is not a Kingdom of the same Nature with the Kingdoms of the World, it cometh not with Pomp and Splendour for Men and Women to observe; they shall not say, Lo here he cometh, or Lo there he goeth, the Kingdom of God is now in the midst among you, tho you observe it not.

Marginal references: Or, amongst you.

22 And he said unto the disciples, The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it.

Our Lord spendeth his further discourse in this Chapter, in a forewarning of his Disciples of those great troubles, which should follow his departure from them. At present the Bridegroom was with them, and they could not Mourn, for many years after that he was departed from them, the days of the Son of Man continued, that is Gospel days, times wherein the Gospel of Christ was freely Preached to them. But (saith he) make use of that time, for it will not hold long, there will come a time when you shall desire to see one of the days of the Son of Man, and shall not see them. These evil days began, when false Christs and false Prophets rose up, which was most eminently a little before the Destruction of Ierusalem, which happened about forty years after, every Factious Person that had Reputation enough to make himself the head, and leader of a Faction, taking his advantage of the common errour of the Jews, that a Messiah, a Christ was to come, who should exercise a temporal Kingdom over the Jews, would pretend to be, and give out he was the Messiah, to draw a Faction after him. This is that which our Saviour saith in the next Words.

24 For as the lightening that lighteneth out of the one part under heaven, shineth unto the other part under heaven: so shall also the Son of man be in his day.

See the Notes on Matth 24.23, 27. You will (saith our Saviour) have a great many false Christs, and false Prophets arise, and foolish credulous People will be deceived by them, and come and tell you, Lo yonder is the Messiah, or Lo he is in another place, but believe them not. So it is in Mark 13.21. follow them not, saith Luke. The Son of Man shall have his Day, a Day when he will come in a Glorious manner to Judge the Quick, and the Dead; but it will come upon the World like Lightning, that suddenly shineth from one part of Heaven to another, so as no Man can foretel it, or observe the Motion of it. Some do think that by the Day of the Son of Man, here was meant the spreading of his Gospel, but certainly, it is a strained sense, nor was the spreading of that a thing so sudden, but more gradually, and observably accomplished.

25 But first must he suffer many things, and be rejected of this generation.

Before my Kingdom shall appear in that Glory, I must suffer many things, and be rejected of this Generation; you may be seduced to think that I am going to put on a Crown as a secular Prince to deliver you from your Enemies. Alas! I am going to a Cross: I shall have a day, but this is mine Enemies Day, and the Power of Darkness both with reference to me and you. Look for nothing in, or from this generation but to see mee mocked, scourged, spit upon, buffetted, hanged upon a Cross, rejected, by Men, these will be the issues of Divine Providence, as to this Generation, look for better things hereafter, but look for no better, from, or in this Generation.

Marginal references: Mark 8.31. & 9.31. & 10.33.

30 Even thus shall it be in the day when the Son of man is revealed.

See the Notes on Matth. 24.37, 38. Our blessed Lord in these Verses doth both declare the surprisal of the Jews, with that Judgment which was coming upon them, and of the World, with his coming in the Day of Judgment (of which the Destruction of Ierusalem was a Type) and also forewarneth them to take heed, that they might not be surprized; he tells them, that in the Days of the Son of Man. (So that he speaketh of more than one Day) the Day of his Power in the Destruction of the Jews, and in the Day of Judgment, the Antitype to the former, it shall be as in the Days of Noe, and of Lot. In the Days of those Men, neither the Men of the old World, nor the Men of Sodom would hearken either to Noah or Lot, who were Preachers of Righteousness to them, and gave them Examples of Sober, and Holy Lives, but gave up themselves to Luxury, and lived in a careless regard of any thing God was doing, until the very Day, that Noah went in the Ark, with his Family, and the Flood destroyed all the rest, and till the Day that Lot went out of Sodom, and Fire and Brimstone came down and destroyed all those who were left in Sodom. So it would be before the Final ruin of the World. Till the very Days came, and Men felt it, the Generality of Men would not believe it, nor make any preparation for it. But in our Lords propounding these two great Examples to them, he also lets them know their Duty, and Wisdom, viz. to Watch, and be upon their Guard, with Lot to get ready to go out of Sodom, with Noah to prepare an Ark upon this Admonition which he gave them. There are no such Signs of approaching ruin to Persons or Nations, as Security, and the abounding of Sin and Wickedness; notwithstanding the warnings which God giveth them by his Messengers.

31 In that day, he which shall be upon the house-top, and his stuff in his house, let him not come down to take it away: and he that is in the field, let him likewise not return back.

These Words seem to relate singly to the Destruction of Ierusalem. We had the same, Matth. 24.17, 18. See the Notes there. They only signify the certain Ruin and Destruction of the place. and are our Saviours Counsel to his Disciples, not to linger, or promise themselves any longer security there, notwithstanding what any false Christs, or false Prophets should plainly tell them, but to make as much hast away out of it, as they possibly could.

32 Remember Lots wife.

We have the Story, Gen. 19.26. She looked back from behind him, and she became a Pillar of Salt. Lot and his Family leaving Sodom, either looked back, as not believing what the Angel had said, or as moved with the miserable condition of the place, or as loth to leave her Estate, and Goods; however in disobedience to the command of God, v. 17. Escape for thy Life look not back neither stay thou in all the plain, escape to the Mountain; lest thou be consumed. God turneth her into a Pillar of Salt. It is a dreadful caution, against unbelief, disobedience, worldly mindedness, Contempt of Gods threatnings, and keeping a love for the forbidden Society of lewd and wicked Persons.

33 Whosoever shall seek to save his life, shall lose it,▪ and whosoever shall lose his life, shall preserve it.

That is, whosoever in disobedience to my command shall use Arts to preserve his Life, shall lose it, and whosoever at my command shall be ready to lose it, shall preserve it, or if he loseth his Breath, he shall preserve his Soul. See the Notes on Matth. 10.39. & 16.25. Mark 8.35.

36 Two women shall be in the field; the one shall be taken, and the other left.

See the Notes on Matth. 24.40, 41. These Verses seem to respect the Day of Judgment, and that dreadful Separation which shall be in that Day betwixt the Sheep and the Goats. It is true also of Christs Day in the Preaching of the Gospel, but that seemeth not to be the Sense of this Text. They can hardly be applyed to the Destruction of Ierusalem; it was so universal as hardly any were there left.

Marginal references: This thirty sixth▪ verse is not in most of the Greek Copies.

37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

Concerning the Sense of this Proverbial Expression, and the various application of it by Interpreters. See the Notes on Matth. 24.28 In our Evangelist (where it is [non-Latin text not transcribed] not [non-Latin text not transcribed] (as in Matthew) the Word there properly signifying a dead Body, the Word here a living Body) it seems to be applyed to Christ's glorious coming to Iudgment: Where I shall be, who am to be the Judge both of the Quick and the Dead; thither shall all the World be gathered before me, but my Saints especially, who have Eagles Eyes, Senses exercised to discern betwixt Good and Evil, to discern me as their Redeemer, and the true Messiah, according to that, Psal. 50.5, 6. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice. And the Heavens shall declare his Righteousness: for God is Iudge himself.

The Treatment of Offences.

1 Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come! 2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. 5 And the apostles said unto the Lord, Increase our faith. 6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. 7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 9 Doth he thank that servant because he did the things that were commanded him? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.

We are here taught,

I. That the giving of offences is a great sin, and that which we should every one of us avoid and carefully watch against, v. 1, 2. We can expect no other than that offences will come, considering the perverseness and frowardness that are in the nature of man, and the wise purpose and counsel of God, who will carry on his work even by those offences, and bring good out of evil. It is almost impossible but that offences will come, and therefore we are concerned to provide accordingly; but woe to him through whom they come, his doom will be heavy (v. 2), more terrible than that of the worst of the malefactors who are condemned to be thrown into the sea, for they perish under a load of guilt more ponderous than that of millstones. This includes a woe, 1. To persecutors, who offer any injury to the least of Christ's little ones, in word or deed, by which they are discouraged in serving Christ, and doing their duty, or in danger of being driven off from it. 2. To seducers, who corrupt the truths of Christ and his ordinances, and so trouble the minds of the disciples; for they are those by whom offences come. 3. To those who, under the profession of the Christian name, live scandalously, and thereby weaken the bands and sadden the hearts of God's people; for by them the offence comes, and it is no abatement of their guilt, nor will be any of their punishment, that it is impossible but offences will come.

II. That the forgiving of offences is a great duty, and that which we should every one of us make conscience of (v. 3): Take heed to yourselves. This may refer either to what goes before, or to what follows: Take heed that you offend not one of these little ones. Ministers must be very careful not to say or do any thing that may be a discouragement to weak Christians; there is need of great caution, and they ought to speak and act very considerately, for fear of this: or, "When your brother trespasses against you, does you any injury, puts any slight or affront upon you, if he be accessary to any damage done you in your property or reputation, take heed to yourselves at such a time, lest you be put into a passion; lest, when your spirits are provoked, you speak unadvisedly, and rashly vow to revenge (Prov. xxiv. 29): I will do so to him as he hath done to me. Take heed what you say at such a time, lest you say amiss."

1. If you are permitted to rebuke him, you are advised to do so. Smother not the resentment, but give it vent. Tell him his faults; show him wherein he has not done well nor fairly by you, and, it may be, you will perceive (and you must be very willing to perceive it) that you mistook him, that it was not a trespass against you, or not designed, but an oversight, and then you will beg his pardon for misunderstanding him; as Josh. xxii. 30, 31.

2. You are commanded, upon his repentance, to forgive him, and to be perfectly reconciled to him: If he repent, forgive him; forget the injury, never think of it again, much less upbraid him with it. Though he do not repent, you must not therefore bear malice to him, nor meditate revenge; but, it he do not at least say that he repents, you are not bound to be so free and familiar with him as you have been. If he be guilty of gross sin, to the offence of the Christian community he is a member of, let him be gravely and mildly reproved for his sin, and, upon his repentance, received into friendship and communion again. This the apostle calls forgiveness, 2 Cor. ii. 7.

3. You are to repeat this every time he repeats his trespass, v. 4. "If he could be supposed to be either so negligent, or so impudent, as to trespass against thee seven times in a day, and as often profess himself sorry for his fault, and promise not again to offend in like manner, continue to forgive him." Humanum est errare—To ere is human. Note, Christians should be of a forgiving spirit, willing to make the best of every body, and to make all about them easy; forward to extenuate faults, and not to aggravate them; and they should contrive as much to show that they have forgiven an injury as others to show that they resent it.

III. That we have all need to get our faith strengthened, because, as that grace grows, all other graces grow. The more firmly we believe the doctrine of Christ, and the more confidently we rely upon the grace of Christ, the better it will be with us every way. Now observe here, 1. The address which the disciples made to Christ, for the strengthening of their faith, v. 5. The apostles themselves, so they are here called, though they were prime ministers of state in Christ's kingdom, yet acknowledged the weakness and deficiency of their faith, and saw their need of Christ's grace for the improvement of it; they said unto the Lord, "Increase our faith, and perfect what is lacking in it." Let the discoveries of faith be more clear, the desires of faith more strong, the dependences of faith more firm and fixed, the dedications of faith more entire and resolute, and the delights of faith more pleasing. Note, the increase of our faith is what we should earnestly desire, and we should offer up that desire to God in prayer. Some think that they put up this prayer to Christ upon occasion of his pressing upon them the duty of forgiving injuries: "Lord, increase our faith, or we shall never be able to practise such a difficult duty as this." Faith in God's pardoning mercy will enable us to get over the greatest difficulties that lie in the way of our forgiving our brother. Others think that it was upon some other occasion, when the apostles were run aground in working some miracle, and were reproved by Christ for the weakness of their faith, as Matt. xvii. 16, &c. To him that blamed them they must apply themselves for grace to mend them; to him they cry, Lord, increase our faith. 2. The assurance Christ gave them of the wonderful efficacy of true faith (v. 6): "If ye had faith as a grain of mustard-seed, so small as mustard-seed, but yours is yet less than the least; or so sharp as mustard-seed, so pungent, so exciting to all other graces, as mustard to the animal spirits," and therefore used in palsies, "you might do wonders much beyond what you now do; nothing would be too hard for you, that was fit to be done for the glory of God, and the confirmation of the doctrine you preach, yea, though it were the transplanting of a tree from the earth to the sea." See Matt. xvii. 20. As with God nothing is impossible, so are all things possible to him that can believe.

IV. That, whatever we do in the service of Christ, we must be very humble, and not imagine that we can merit any favour at his hand, or claim it as a debt; even the apostles themselves, who did so much more for Christ than others, must not think that they had thereby made him their debtor. 1. We are all God's servants (his apostles and ministers are in a special manner so), and, as servants, are bound to do all we can for his honour. Our whole strength and our whole time are to be employed for him; for we are not our own, nor at our own disposal, but at our Master's. 2. As God's servants, it becomes us to fill up our time with duty, and we have a variety of work appointed us to do; we ought to make the end of one service the beginning of another. The servant that has been ploughing, or feeding cattle, in the field, when he comes home at night has work to do still; he must wait at table, v. 7, 8. When we have been employed in the duties of a religious conversation, that will not excuse us from the exercises of devotion; when we have been working for God, still we must be waiting on God, waiting on him continually. 3. Our principal care here must be to do the duty of our relation, and leave it to our Master to give us the comfort of it, when and how he thinks fit. No servant expects that his master should say to him, Go and sit down to meat; it is time enough to do that when we have done our day's work. Let us be in care to finish our work, and to do that well, and then the reward will come in due time. 4. It is fit that Christ should be served before us: Make ready wherewith I may sup, and afterwards thou shalt eat and drink. Doubting Christians say that they cannot give to Christ the glory of his love as they should, because they have not yet obtained the comfort of it; but this is wrong. First let Christ have the glory of it, let us attend him with our praises, and then we shall eat and drink in the comfort of that love, and in this there is a feast. 5. Christ's servants, when they are to wait upon him, must gird themselves, must free themselves from every thing that is entangling and encumbering, and fit themselves with a close application of mind to go on, and go through, with their work; they must gird up the loins of their mind. When we have prepared for Christ's entertainment, have made ready wherewith he may sup, we must then gird ourselves, to attend him. This is expected from servants, and Christ might require it from us, but he does not insist upon it. He was among his disciples as one that served, and came not, as other masters, to take state, and to be ministered unto, but to minister; witness his washing his disciples' feet. 6. Christ's servants do not so much as merit his thanks for any service they do him: "Does he thank that servant? Does he reckon himself indebted to him for it? No, by no means." No good works of ours can merit any thing at the hand of God. We expect God's favour, not because we have by our services made him a debtor to us, but because he has by his promises made himself a debtor to his own honour, and this we may plead with him, but cannot sue for a quantum meruit—according to merit. 7. Whatever we do for Christ, though it should be more perhaps than some others do, yet it is no more than is our duty to do. Though we should do all things that are commanded us, and alas! in many things we come short of this, yet there is no work of supererogation; it is but what we are bound to by that first and great commandment of loving God with all our heart and soul, which includes the utmost. 8. The best servants of Christ, even when they do the best services, must humbly acknowledge that they are unprofitable servants; though they are not those unprofitable servants that bury their talents, and shall be cast into utter darkness, yet as to Christ, and any advantage that can accrue to him by their services, they are unprofitable; our goodness extendeth not unto God, nor if we are righteous is he the better, Ps. xvi. 2; Job xxii. 2; xxxv. 7. God cannot be a gainer by our services, and therefore cannot be made a debtor by them. He has no need of us, nor can our services make any addition to his perfections. It becomes us therefore to call ourselves unprofitable servants, but to call his service a profitable service, for God is happy without us, but we are undone without him.

The Ten Lepers.

11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus answering said, Were there not ten cleansed? but where are the nine? 18 There are not found that returned to give glory to God, save this stranger. 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.

We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe,

I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate (v. 13): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join.

II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, v. 14. This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases.

III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means.

IV. One of them, and but one, returned, to give thanks, v. 15. When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, v. 13. Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ (v. 16): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them.

V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, v. 16. The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here,

1. The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy—that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, v. 17, 18. See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: "Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little.

2. The great encouragement Christ gave him, v. 19. The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith.

The Progress of Christ's Kingdom; Destruction of Jerusalem.

20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. 22 And he said unto the disciples, The days will come, when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you, See here; or, see there: go not after them, nor follow them. 24 For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came, and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; 29 But the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed. 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. 34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grinding together; the one shall be taken, and the other left. 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together.

We have here a discourse of Christ's concerning the kingdom of God, that is, the kingdom of the Messiah, which was now shortly to be set up, and of which there was great expectation.

I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come, forming a notion of it as a temporal kingdom, which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand. "Now," say the Pharisees, "when will that glorious view open? When shall we see this long-looked-for kingdom?"

II. Christ's reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it (v. 22); what he said to both, he saith to us.

1. That the kingdom of the Messiah was to be a spiritual kingdom, and not temporal and external. They asked when it would come. "You know not what you ask," saith Christ; "it may come, and you not be aware of it." For it has not an external show, as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. "No," saith Christ, (1.) "It will have a silent entrance, without pomp, without noise; it cometh not with observation," meta paratereseos—with outward show. They desired to have their curiosity satisfied concerning the time of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: "It is not for you to know the times of this kingdom, these are secret things, which belong not to you; but the great intentions of this kingdom, these are things revealed." When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here, or Lo there, as when a prince goes in progress to visit his territories it is in every body's mouth, he is here, or he is there; for where the king is there is the court. Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here or there; nor will it be here or there as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further from, that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here, or Lo there, than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) "It has a spiritual influence: The kingdom of God is within you." It is not of this world, John xviii. 36. Its glory does not strike men's fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God will not change men's outward condition, but their hearts and lives. Then it comes when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal,—when it weans those from the world that were wedded to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you; so some read it. "You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you. The gospel is preached, it is confirmed by miracles, it is embraced by multitudes, so that it is in your nation, though not in your hearts." Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them which is already among them.

2. That the setting up of this kingdom was a work that would meet with a great deal of opposition and interruption, v. 22. The disciples thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: "The days will come, before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man" (one such a day as we now have), "of the prosperity and progress of the gospel, and shall not see it. At first, indeed, you will have wonderful success" (so they had, when thousands were added to the church in a day); "but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows." This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints. Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man, in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints, will not have such tokens of the presence of the Son of man with them as they have had. The Spirit is withdrawn from them; they see not their signs; the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant days of the Son of man as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ's church and cause are lost because not always alike visible and prevailing.

3. That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once (v. 23, 24): "They will say to you, See here, or, See there; here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here in this mountain, or there at Jerusalem, you will find the true church. Go not after them, nor follow them; do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles; for as the lightning that lightens out of one part under heaven, and shines all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day." (1.) "The judgments that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning." (2.) "The gospel that is to set up Christ's kingdom in the world shall fly like lightning through the nations. The kingdom of the Messiah is not to be a local thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine from Jerusalem to all parts about, and that in a moment. The kingdoms of the earth shall be leavened by the gospel ere they are aware of it." The trophies of Christ's victories shall be erected on the ruins of the devil's kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ's kingdom was not to make one nation great, but to make all nations good—some, at least, of all nations; and this point shall be gained, though the nations rage, and the kings of the earth set themselves with all their might against it.

4. That the Messiah must suffer before he must reign (v. 25): "First must he suffer many things, many hard things, and be rejected of this generation; and, if he be thus treated, his disciples must expect no other than to suffer and be rejected too for his sake." They thought of having the kingdom of the Messiah set up in external splendour: "No," saith Christ, "we must go by the cross to the crown. The Son of man must suffer many things. Pain, and shame, and death, are those many things. He must be rejected by this generation of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man; for, though Israel be not gathered, yet he will be glorious to the ends of the earth."

5. That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security, and drowned in sensuality, as the old world was in the days of Noah, and Sodom in the days of Lot, v. 26, &c. Observe,

(1.) How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world, when all flesh had corrupted their way, and the earth was filled with violence. Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly. Now observe concerning both these, [1.] That they had fair warning given them of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness to the old world; so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank, indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh, counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage, that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded. These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting and reforming, upon warning given them of an approaching judgment, they were going on securely, eating flesh, and drinking wine, when God called to weeping and to mourning, Isa. xxii. 12, 13. [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark, and Lot went out of Sodom, nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse, yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden, that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark, and there he was safe; Lot went out of Sodom, and so went out of harm's way. If some run on heedless and headlong into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came, and destroyed all the sinners of the old world; fire and brimstone came, and destroyed all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual.

(2.) How it will be with sinners still (v. 30): Thus shall it be in the day when the Son of man is revealed. When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain. They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour's, which was public, and not long after published to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end, nor the account that they must give. Woe to them that are thus at ease in Zion.

6. That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem, as of old Babylon, but she is not healed, and therefore forsake her, flee out of the midst of her, and deliver every man his soul, Jer. li. 6, 9. This flight of theirs from Jerusalem must be expeditious, and must not be retarded by any concern about their worldly affairs (v. 31): "He that shall be on the house-top, when the alarm is given, let him not come down, to take his stuff away, both because he cannot spare so much time, and because the carrying away of his effects will but encumber him and retard his flight." Let him not regard his stuff at such a time, when it will be next to a miracle of mercy if he have his life given him for a prey. It will be better to leave his stuff behind him than to stay to look after it, and perish with them that believe not. It will be their concern to do as Lot and his family were charged to do: Escape for thy life. Save yourselves from this untoward generation. (2.) When they have made their escape, they must not think of returning (v. 32): "Remember Lot's wife; and take warning by her not only to flee from this Sodom (for so Jerusalem is become, Isa. i. 10), but to persevere in your flight, and do not look back, as she did; be not loth to leave a place marked for destruction, whomsoever or whatsoever you leave behind you, that is ever so dear to you." Those who have left the Sodom of a natural state, let them go forward, and not so much as look a kind look towards it again. Let them not look back, lest they should be tempted to go back; nay, lest that be construed a going back in heart, or an evidence that the heart was left behind. Lot's wife was turned into a pillar of salt, that she might remain a lasting monument of God's displeasure against apostates, who begin in the spirit and end in the flesh. (3.) There would be no other way of saving their lives than by quitting the Jews, and, if they thought to save themselves by a coalition with them, they would find themselves mistaken (v. 33): "Whosoever shall seek to save his life, by declining from his Christianity and complying with the Jews, he shall lose it with them and perish in the common calamity; but whosoever is willing to venture his life with the Christians, upon the same bottom on which they venture, to take his lot with them in life and in death, he shall preserve his life, for he shall make sure of eternal life, and is in a likelier way at that time to save his life than those who embark in a Jewish bottom, or ensure upon their securities." Note, Those do best themselves that trust God in the way of duty.

7. That all good Christians should certainly escape, but many of them very narrowly, from that destruction, v. 34-36. When God's judgments are laying all waste, he will take an effectual course to preserve those that are his, by remarkable providences distinguishing between them and others that were nearest to them: two in a bed, one taken and the other left; one snatched out of the burning and taken into a place of safety, while the other is left to perish in the common ruin. Note, Though the sword devours one as well as another, and all things seem to come alike to all, yet sooner or later it shall be made to appear that the Lord knows them that are his and them that are not, and how to take out the precious from the vile. We are sure that the Judge of all the earth will do right; and therefore, when he sends a judgment on purpose to avenge the death of his Son upon those that crucified him, he will take care that none of those who glorified him, and gloried in his cross, shall be taken away by that judgment.

8. That this distinguishing, dividing, discriminating work shall be done in all places, as far as the kingdom of God shall extend, v. 37. Where, Lord? They had enquired concerning the time, and he would not gratify their curiosity with any information concerning that; they therefore tried him with another question: "Where, Lord? Where shall those be safe that are taken? Where shall those perish that are left?" The answer is proverbial, and may be explained so as to answer each side of the question: Wheresoever the body is, thither will the eagles be gathered together. (1.) Wherever the wicked are, who are marked for perdition, they shall be found out by the judgments of God; as wherever a dead carcase is, the birds of prey will smell it out, and make a prey of it. The Jews having made themselves a dead and putrefied carcase, odious to God's holiness and obnoxious to his justice, wherever any of that unbelieving generation is, the judgments of God shall fasten upon them, as the eagles do upon the prey: Thine hand shall find out all thine enemies (Ps. xxi. 8), though they set their nests among the stars, Obad. 4. The Roman soldiers will hunt the Jews out of all their recesses and fastnesses, and none shall escape. (2.) Wherever the godly are, who are marked for preservation, they shall be found happy in the enjoyment of Christ. As the dissolution of the Jewish church shall be extended to all parts, so shall the constitution of the Christian church. Wherever Christ is, believers will flock to him, and meet in him, as eagles about the prey, without being directed or shown the way, by the instinct of the new nature. Now Christ is where his gospel, and his ordinances, and his church are: For where two or three are gathered in his name there is he in the midst of them, and thither therefore others will be gathered to him. The kingdom of the Messiah is not to have one particular place for its metropolis, such as Jerusalem was to the Jewish church, to which all Jews were to resort; but, wherever the body is, wherever the gospel is preached and ordinances are ministered, thither will pious souls resort, there they will find Christ, and by faith feast upon him. Wherever Christ records his name he will meet his people, and bless them, John iv. 21, &c.; 1 Tim. ii. 8. Many good interpreters understand it of the gathering of the saints together to Christ in the kingdom of glory: "Ask not where the carcase will be, and how they shall find the way to it, for they shall be under infallible direction; to him who is their living, quickening Head, and the centre of their unity, to him shall the gathering of the people be."

CHAP. XVII.

Verse 5. Lord encrease our faith] A Most necessary request in this case. For the more any man beleeveth that God for Christs sake hath pardoned him, the readier he will be to pardon others.

Verse 8. Gird thy self and serve me] It implies 1 readinesse: 2 nimblenesse, handinesse, and handsomenesse. A loose [illegible: 1 word] and [illegible: 1 word] mind is unfit to serve God. The Deacons cried of old in the Church-meetings Oremus, [illegible: 1 word], Let us pray, let us attend to prayer, &c.

Verse 10. We have done that was our duty] Or, our debt: and [illegible: 1 word] [illegible: 1 word] the Church. [illegible: 1 word]. [illegible: 1 word] [illegible: 1 word]. it is no matter of merit to pay debts. This made [illegible: 2 words] founder of New-Colledge, &c. professe, he trusted in Jesus Christ alone for Salvation. Charles the Fifth did the like, when he came to die. And in times of Popery, the ordinary instruction appointed to be given to men upon their death beds, was, that they should look to come to glory, not by their own merits, but by the vertue and merit of Christs passion: that they should place their whole [illegible: 1 word]. [illegible: 1 word] in a Serm. [illegible: 1 word] Eph. 4. 13. confidence in his death only, and in no other thing: and that they should interpose his death betwixt God and their sins, betwixt them and Gods anger.

Verse 13. And they lifted up their voices] These sought themselves only in their prayers as do hypocrites: and nought esteemed the love of Christ. So did those that fasted to themselves,Cant. 51. [illegible: 1 word]. 7. more to get off their chains then their sins. Ephrain is an empty vine, he [illegible: 1 word] fruit to himself. The Church keeps her fruit for her beloved.

Verse 14. Go shew your selves unto the Priests] As if yee were already cleansed. They did so, though they saw no sense for it: and before they came to the Priest, they were cleansed indeed. Make your requests known to God with thanksgiving, Philip. 4. 6. As who should say, make account to speed, and be ready with your thanks, as if you had what you ask of God.

Verse 15. And one of them] Its ten to one if any return to give thanks. Men make prayer their refuge, but not their recompence. [illegible: 1 word] returned not according to his receipts. And with a loud [illegible: 1 word]] He was as earnest in praises, as he had been in prayers. Our thanks should be larger and louder then our requests; because God prevents us with many mercies, and denies nothing: we have it either in mony or monies worth.

Verse 16. Giving him thanks] A thankfull man is worth his [illegible: 1 word]. [illegible: 2 words]. Barn. de Consid. lib 4. weight in gold. Sed perrarò grati homines reperiuntur, saith the Oratour. Plerique ut accipiant. importuni, donec acceperint, inquieti; ubi acceperint, ingrati, saith the Father. Most pray, but pay not: they make prayer their refuge, but not their recompence.

Verse 17. Were there not ten cleansed?] Christ keeps count how many favours men receive from him, and will call them to a particular account thereof. He is an austere man this way.

Verse 18. There are not found] The Syriack, and some others [illegible: 1 word] these words question-wise, and so it is more emphaticall: Are there not found that returned? &c. q. d. That's admirable, that's abhominable.

Verse 20. When the kingdom of God, &c.] This they asked in [illegible: 1 word]. q. d. You tell us oft of the kingdom of God, and that it is at hand: but when comes it once? All things continue as they did, &c. Cometh not with observation] That is, with outward pomp, or superstitious seeking after.

Verse 21. The kingdom of God is within you] It is spiritual, Rom. 14. 17. Or, it is among you, but that you cannot see wood for trees. You seek me as absent, whom you reject present.

Verse 22. And he said unto his Disciples] q. d. This doctrine concerns you also, as well as the perverse Pharisees. You shall be ere long at a great losse for me: look to it therefore and bestirre you.

Verse 24. For as the lightning] q. d. From mine Ascention, and so forwards, you are not to look for me again till I come to judgement: and then I come on a sudden. Many devices there are in the minds of some, to think that Jesus Christ shall come from heaven again, and reign here upon earth a Thousand years. ButMr. Cotton upon the 7 Vials. they are (saith a good Divine) but the mistakes of some high expressions in Scripture, which describe the judgements powred out upon Gods enemies, in making a way to the Jewes conversion, by the pattern of the last judgement.

Verse 27. They did eate, they drank] An elegant Asyndeton. For the reason whereof, see the Note on Matt. 24. 38.

Verse 28 They did eate, they drank] It is not said here as vers. 27. they married wives: they affected rather those odious [illegible: 1 word], [illegible: 1 word]. qui non utrinque resolvunt. The Turkish Bashaes have their [illegible: 1 word], which, are their serious loves: for their wives are usedBlounts Voyage, pag. 14. but to dresse their meat, to laundresse, and for reputation, saith one that had been amongst them. Sodomy (saith he) in the Levant is not held a vice.

Verse 29. But the same day] A fair Sun-shine-morning had a foul dismall evening. Neseis quid serus [illegible: 1 word] vehat. ThouHorat. knowest not what a great-bellyed day may bring forth, [illegible: 1 word] crede diem tibi diluxisse supremum. Think every day the last day.

Verse 30. Even thus shall it be] Security ushereth in destruction. The Judge standeth before the door, as is easie to foresee:Jam. 5. Watch therefore.

Verse 31. He which shall be on the house-top] An hyperbolicall expression, usuall among the Jewes, to denote matter of haste.

Verse 32. Remember Lots Wife] Who either out of curiosityVt [illegible: 1 word] ab uncto [illegible: 1 word]. or covetousnesse turnd her but, and she was turned. We are as hardly drawn off the world, as a Dog from a fat morsell. Those that set forth of Italy with Galeacius Marquesse of Vicum (who left all for the liberty of conscience at Geneva) many of them when they came to the borders of Italy, and considering what [illegible: 1 word] of [illegible: 1 word]. by Mr. [illegible: 1 word]. they forsook, first looked back, afterward went back again, and were taken by the Spanish Inquisition, and made publikly to abjure the Christian religion. Remember the horrible history of [illegible: 1 word] of old, and the lamentable case of Spira alate, said the LadyActs & Mon. sol 1291. Jane Gray prisoner, to Harding the Apostate. Lege historiam, (saith one) ne fias historia: lege judicia, ne fias exemplum [illegible: 1 word].

Verse 37. Where Lord?] Or, Whither Lord, viz. shall they be taken, of whom thou speakest? To heaven, saith he. See the Note on Matt. 24. 28.

Verse 38. There the Eagles] Those vulturine Eagles, that are said to fly two or three dayes before, to the place where armies are to meet, and carcases shall be.

It is impossible. It cannot but happen. Such is the state of things that it will be. See these verses explained in Mt 18:6. Mt 18:7.

(a) "It is impossible" Mt 18:6,7, Mk 9:42

Mt 18:5, Mt 18:21, Mt 18:22. Trespass against thee. Sin against thee, or does anything that gives you an offence or does you an injury.

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

(b) "rebuke him" Lev 19:17

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

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

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

(d) "Increase our faith" He 12:2

Mt 17:20. Sycamine-tree. This name, as well as sycamore, is given, among us, to the large tree commonly called the buttonwood; but the tree here mentioned is different. The Latin Vulgate and the Syriac versions translate it mulberry-tree. It is said to have been a tree that commonly grew in Egypt, of the size and appearance of a mulberry-tree, but bearing a species of figs. This tree was common in Palestine. It is probable that our Lord was standing by one as he addressed these words to his disciples. Dr. Thomson (The Land and the Book, vol. i.p. 22-24) says of this tree : "It is generally planted by the wayside, in the open space where several paths meet." [Comp. Lk 19:4] This sycamore is a remarkable tree. It not only bears several crops of figs during the year, but these figs grow on short stems along the trunk and large branches, and not at the end of twigs, as in other fruit-bearing trees.

The figs are small, and of a greenish-yellow colour. At Gaza and Askelon I saw them of a purple tinge, and much larger than they are in this part of the country. They were carried to market in large quantities, and appeared to be more valued there than with us. Still, they are, at best, very insipid, and none but the poorer classes eat them. It is easily propagated, merely by planting a stout branch in the ground, and watering it until it has struck its roots into the soil. This it does with great rapidity and to a vast depth. It was with reference to this latter fact that our Lord selected it to illustrate the power of faith. Now, look at this tree--its ample girth, its wide-spread arms branching off from the parent trunk only a few feet from the ground; then examine its enormous roots, as thick, as numerous, and as wide-spread into the deep soil below as the branches extend into the air above--the very best type of invincible steadfastness. What power on earth can pluck up such a tree ? Heaven's thunderbolt may strike it down, the wild tornado may tear it to fragments, but nothing short of miraculous power can fairly pluck it up by the roots." (e) "If ye had faith" Mt 17:20, 21:21, Mk 9:23, 11:23

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

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

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

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

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

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

I may sup. Make ready my supper.

Gird thyself. Lk 12:37.

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

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

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

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

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

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

(f) "unprofitable" Job 22:3, Ps 16:2,3, Is 64:6, Rom 11:35, 1Cor 9:16,17

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

(g) "Samaria" Lk 9:51,52, Jn 4:4

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

Lepers. Mt 8:2.

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

(h) "stood afar off" Lev 13:46

Go show yourselves, &c. Mt 8:4. By this command he gave them an implied assurance that they would be healed; for the design for which they were to go was to exhibit the evidence that they were restored, and to obtain permission from the priest to mingle again in society. It may also be observed that this required no small measure of faith on their part, for he did not first heal them, and then tell them to go; he told them to go without expressly assuring them that they would be healed, and without, as yet, any evidence to show to the priest. So sinners, defiled with the leprosy of sin, should put faith in the Lord Jesus and obey his commands, with the fullest confidence that he is able to heal them, and that he will do it if they follow his directions; and that in due time they shall have the fullest evidence that their peace is made with God, and that their souls shall by him be declared free from the defilement of sin.

Were cleansed. Were cured, or made whole.

(i) "Go show yourselves" Lev 13:2, 14:3, Mt 8.4, Lk 5:14 (k) "as they went" 2Kgs 5:14, Isa 65:24

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

He was a Samaritan. Mt 10:5. This rendered his conduct more remarkable and striking in the sight of the Jews. They considered the Samaritans as peculiarly wicked, and themselves as peculiarly holy. This example showed them, like the parable of the good Samaritan, that in this they were mistaken; and one design of this seems to have been to break down the opposition between the Jews and Samaritans, and to bring the former to more charitable judgments respecting the latter.

(l) "glorified" Ps 30:1,2

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

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

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

Was demanded. Was asked.

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

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

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

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

Is within you. This is capable of two interpretations.

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

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

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

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

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

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

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

(r) "they shall say to you" Mt 24:23, Mk 13:21.

Mk 8:31.

(s) "But first" Mk 8:31, Lk 9:22

Mt 24:37 also Mt 24:38-39

(t) "in the days" Gen 7:11,23

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

The same day, &c. Gen 19:23-25.

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

Fire and brimstone. God destroyed Sodom on account of its great wickedness. He took vengeance on it for its sins; and the example of Sodom is set before men to deter them from committing great transgressions, and as a full proof that God will punish the guilty. See Jude 1:7, Isa 1:10, Jer 23:14. Yet, in overthrowing it, he used natural means. He is not to be supposed to have created fire and brimstone for the occasion, but to have directed the natural means at his disposal for their overthrow; as he did not create the waters to drown the world, but merely broke up the fountains of the great deep and opened the windows of heaven. Sodom and Gomorrah, Admah and Zeboim (De 29:23), were four great cities, on a plain where is now the Dead Sea, at the south-east of Palestine, and into which the river Jordan flows. They were built on ground which abounded, doubtless, as all that region now does, in bitumen or naphtha, which is easily kindled, and which burns with great intensity. The phrase "fire and brim stone" is a Hebrew form of expression, denoting sulphurous fire, or fire having the smell of sulphur; and may denote a volcanic eruption, or any burning like that of naphtha. There is no improbability in supposing either that this destruction was accomplished by lightning, which ignited the naphtha, or that it was a volcanic eruption, which, by direction of God, overthrew the wicked cities.

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

(u) "Lot went out of Sodom" Gen 19:23,24 (v) "When the Son of Man" 2Thes 1:7

Even thus, &c. Destruction came upon the old world, and upon Sodom, suddenly; when they were engaged in other things, and little expecting this. So suddenly and unexpectedly, says he, shall destruction come upon the Jewish people. Mt 24:31 Mt 24:17,18.

(v) "when the Son" 2Thes 1:7

Remember Lot's wife. Gen 19:26. She looked back--she delayed --perhaps she desired to take something with her, and God made her a monument of his displeasure. Jesus directed his disciples, when they saw the calamities coming upon the Jews, to flee to the mountains, Mt 24:16. He here charges them to be in haste--not to look back--no!; to delay--but to escape quickly, and to remember that by delaying, the wife of Lot lost her life.

(w) Gen 19:26

Mt 10:39

(x) "shall seek to save" Mt 16:25, Mk 8:35, Lk 9:24, Jn 12:25

Mt 24:40 Mt 24:41

(y) "Whosoever shall seek" Mt 24:40,41

(3) Verse 36 is wanting in most Greek copies.

Mt 24:26.

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

(z) "Wheresoever the body is" Job 39:30, Mt 24:28

[Neither will they be persuaded, though one rose from the dead.] Any one may see how Christ points at the infidelity of the Jews, even after that himself shall have risen again. From whence it is easy to judge what was the design and intention of this parable.

[That a millstone were hanged about his neck.] There is mention among the Talmudic authors, concerning an ass-mill, and it is distinguished from a hand-mill. "Whoso hireth a house of his neighbour, he may build an ass-mill, but not a hand-mill."

To have a millstone hanged about his neck was a common proverb. "Samuel saith, It is a tradition, that a man may marry, and after that apply himself to the study of the law. But R. Jochanan saith, No. Shall he addict himself to the study of the law with a millstone about his neck?"

Suidas tells us, When they drowned any in the sea, they hung stones about their necks. And quotes that of Aristophanes:

Lifting him up, I'll plunge him to the deep,

A stone hung at his neck.

[Rebuke him.] The Rabbins are not sparing in granting the lawfulness of repeating rebuke upon rebuke, but they are most sparing about forgiveness where any hath given an offence. They allow, from Leviticus 19:17, that a man may rebuke a hundred times if there be any need for it; nay, that it is the duty of a disciple to rebuke his master if occasion be. But as to forgiving him that offends, they abuse the words of the prophet, Amos 1:2, "for three transgressions"; and that of Job 33:29, "Lo, God worketh all these things three times with man"; and teach that a man is not bound to forgive a fourth trespass.

[As a grain of mustard seed.] A phrase greatly in use. Sometimes we have it like a seed of mustard. Sometimes, like a grain of mustard seed. Sometimes, like a drop of mustard.

When our Lord had been teaching his disciples concerning charity towards their offending brother, they beg of him increase our faith. Which words (saving that I would not wrong the faith of the apostles, as if they begged of their Master an increase of it) I would inquire whether they might not be put into some such sense as this: "Lay down or add something concerning the measure of our faith, as thou hast done concerning the measure of our charity": which, therefore, he doth in his following discourse.

[Will say unto him by and by, Go and sit down to meat?] Some there were of old that were wont to do thus. "The wise men of old were used to give their servant something of every thing that they ate themselves." This was indeed kindly done, and but what they ought; but then it follows, they made their beasts and their servants take their meals before themselves. This was supererogation.

[He passed through the midst of Samaria and Galilee.] If it had been said through the midst of Galilee and Samaria, there had been no difficulty; but being said through the midst of Samaria and Galilee, it raiseth that doubt to which I have formerly spoken, viz. whether through 'Galilee,' in this place, ought not to be understood through 'Perea.' The Syriac and Arabic seem to have been aware of this difficulty; and therefore, to accommodate the matter, have rendered through the midst, by between. So that the sense they seem to make of it is this: that Jesus in his journey to Jerusalem took his way in the very extreme borders of Galilee and Samaria, i.e. that he went between the confines, and, as it were, upon the very brink of each country for a good way together. He did, indeed, go to the Scythopolitan bridge, by which he passed over into Perea: but whether through the midst will allow of such a rendering, let the more skillful judge.

[Ten men that were lepers.] I. It is provided by a law, in Leviticus 13:46, that "he that is a leper shall dwell alone, and without the camp." How then came these ten to converse thus together? as also those four together, 2 Kings 7:3?

Other unclean persons must not live with him: i.e. those that are unclean by other kind of defilements: which also is intimated by the Gemarists in these words: "Shall those that have their issues, and those that are defiled by the dead, be sent out into one and the same place? The text saith, 'They shall not defile their camps,' Numbers 5:3; to assign one camp for these, and another for them."

The lepers might be conversant with lepers, and those that had issues with those that had issues; but those that were under different defilements might not converse promiscuously. Which confirms what I have conceived concerning the five porches at the pool of Bethesda; viz., that they were so framed and distinguished at first, that there might be a different reception for those that had contracted different kinds of defilements, and were there waiting to be cleansed in that pool.

That there were certain places where they that were unclean by that disease of the leprosy were secluded, reason might persuade us: for it were an inhuman thing to cast the leprous out of the city without any provision of a dwelling for them, but that they should always lie in the open air. Whether there was any such thing in this place, I will not determine. It seems as if these ten lepers, having heard of our Saviour's coming that way, were got but lately together to attend him there. For when the seventy disciples had beforehand openly proclaimed, in all the places where he was to come, that he would come thither, it is easy to conceive in what infinite throngs the sick, and all that were affected with any kind of distemper, would be crowding thither for a cure.

II. "The leper that transgresseth his bounds, let him receive forty stripes. Those that have their issues, men or women, if they transgress their limits, let them also receive forty stripes." Where the Gloss is, "The limits for those that have their issues are the Mountain of the House, or the Court of the Gentiles: for they are forbid to enter into the camp of the Levites. The unclean are not excluded but from the Court: excepting those that have their issues and a gonorrhea upon them; they are excluded even from the Mountain of the House; and the leper, who is excluded from the camp of Israel, that is, from the city."

Now the camp of Israel, out of which the leper was to be excluded, they interpreted to be every city that had been walled from the days of Joshua: "For (say they) Joshua sanctified the walled cities with the holiness that was ascribed to the camp of Israel; but he did not so to the rest of the land, nor the cities that had no walls." This was a village, and not such a city, where these ten lepers meet our Saviour; and if they were within this village, it was neither beyond the custom nor the rule, provided that they kept but their distance.

"A leper enters into the synagogue: they make him some grates, or bounds, ten hands high and four cubits broad: he enters the first, and goes out the last." The Gloss is, "Lest they should be defiled that stand in the synagogue," &c.

[The kingdom of god cometh not with observation.] The kingdom of God, or of heaven, hath especially a twofold distinct sense in the Holy Scriptures. In some places it signifies the propagation of the gospel by the Messias and his followers, and that especially amongst the Gentiles: in other places it denotes the Messiah's victory and vengeance upon the Jews, the enemies of this gospel; but in the Jewish schools this was their conceit of him: that when he came he should cut off all those nations that obeyed not his, i.e., the Jewish law; redeeming Israel from the Gentile yoke; establishing a kingdom and age amongst them that should be crowned with all kind of delights whatever. In this they were miserably deceived, that they thought the Gentiles were first to be destroyed by him, and then that he himself would reign amongst the Israelites. Which, in truth, fell out just contrary; he was first to overthrow Israel, and then to reign amongst the Gentiles.

It is easy to conceive in what sense the Pharisees propounded that question, When the kingdom of God should come? that is, when all those glorious things should be accomplished which they expected from the Messias? and, consequently, we may as well conceive, from the contexture of his discourse, in what sense our Saviour made his reply: "You inquire when the Messias will come: His coming will be as in the days of Noah, and as in the days of Lot. For as when Noah entered the ark the world perished by a deluge, and as when Lot went out of Sodom those five cities were overthrown, 'so shall it be in the day when the Son of Man shall be revealed.'" So that it is evident he speaks of the kingdom of God in that sense, as it signifies that dreadful revenge he would ere long take of that provoking nation and city of the Jews. The kingdom of God will come when Jerusalem shall be made like Sodom, verse 29, when it shall be made a carcase, verse 37.

It is plain to every eye, that the cutting-off of that place and nation is emphatically called his kingdom, and his coming in glory. Nor indeed without reason: for before he wasted the city and subverted that nation, he had subdued all nations under the empire and obedience of the gospel; according to what he foretold, "That the gospel of the kingdom should be preached in all the world, and then should the end [of Jerusalem] come." And when he had obtained his dominion amongst the Gentiles, what then remained towards the consummation of his kingdom and victories, but to cut off his enemies the Jews, who would not that he should rule over them? Of this kingdom of God he speaks in this place, not answering according to that vain apprehension the Pharisee had when he propounded the question, but according to the thing itself and the truth of it. There are two things he saith of this kingdom:

1. That it comes not with observation. Not but that it might be seen and conspicuous, but that they would not see and observe it. Which security and supineness of theirs he both foretells and taxeth in other places once and again.

2. He further tells them, this kingdom of God is within you: you are the scene of these triumphs. And whereas your expectancies are of that kind, that you say, Behold here a token of the Messias in the subduing of such a nation, and, Behold there in the subduing of another; they will be all in vain, for it is within you; within, and upon your own nation, that these things must be done. I would lay the emphasis in the word you, when commonly it is laid in within.

Besides, those things which follow, verse 22, do very much confirm it, that Christ speaks of the kingdom of God in that sense wherein we have supposed it: they are spoken to his disciples "that the days will come, wherein they shall desire to see one of the days of the Son of man, but shall not see it." The days of the Son of man, in the Jewish style, are the days of the Messias: days, wherein they promise themselves nothing but pleasing, prosperous, and gay enjoyments: and, questionless, the Pharisees put this question under this notion only. But our Saviour so applies the terms of the question to the truth, and to his own purpose, that they signify little else but vengeance and wrath and affliction. And it was so far from it, that the Jews should see their expected pleasures, that the disciples themselves should see nothing but affliction, though under another notion.

Two things are here observable, 1. The necessity of scandalous offences: It must needs be that offences come, if we consider men's corruptions, Satan's malice, God's permission and just judgment.

Observe, 2. The misery and mischief which comes by these scandals: Woe unto the world because of offences; woe to such as give the scandal: this is the woe of one denouncing: and woe to such as stumble at offences given; this is the woe of lamenting.

From the whole, note, 1. That scandals or offensive actions in the church of Christ will certainly happen, and frequently fall out among those that profess religion and the name of Christ: It is impossible but that offences will come.

Secondly, that scandalous and offensive actions from such as profess religion and the name of Christ, are baneful and fatal stumbling blocks to wicked and worldy men.

Thirdly, that the offences which wicked men take at the falls of the professors of religion, for the hardening of themselves in their wicked and sinful practices, is matter of just and great lamentation: Woe unto the world because of offences, Matt 18:7

The doctrine of forgiving an offending brother, is pressed upon us with many forcible arguments in the New Testament, which speaks it to be a duty of indispensable necessity. This place is to understood of private offences, and personal wrongs and injuries done by one man to another; which we must first reprove, and then remit; and although it be said, If he repent, forgive him; that is not to be understood, as if we needed not to pardon our brother, if he neglects to repent and ask forgiveness; but whether he acknowledges his offence or not to us, our hearts must stand ready to forgive the wrong done to us, and to pray for forgiveness on his behalf at the hands of God; laying aside all thoughts and desires of revenge in our own cause, and standing ready to any office of love and service to our offending brother.

Learn hence,

1. That to fall often into the same offence against our brother is a great aggravation of our offences: If thy brother trespass against thee seven times in a day; that is, very often.

2. That as the multiplication of offences is a great aggravation of offences, so the multiplying of forgiveness is a great demonstration of a God-like temper in us: he that multiplies sin, does, like Satan, sin abundantly; and he that multiplies pardon, does, like God, pardon abundantly.

Observe here,

1. The supplicants, the apostles.

2. The person supplicated, the Lord.

3. The supplication itself, Increase our faith.

4. The occasion of this supplication, our Saviour urging the duty of forgiving injuries.

Learn,

1. That as all graces in general, so the grace of faith in particular, is weak and imperfect in the best of saints.

2. That the most eminent saints (apostles not excepted) are very sensible of the imperfection of their faith, and very importunate with God daily for the increase of it: Lord, increase our faith.

3. That faith strengthened enables the soul to the most difficult duties of obedience, and particularly helps to the practice of that hard duty of forgiving injuries. When our Saviour had preached the doctrine and duty of forgiveness, the apostles, instantly pray, Lord, increase our faith.

Here our Saviour tells his disciples, that if they have the smallest degree of true faith, lively, operative faith, it will enable them to perform this difficult duty of forgiving injuries, and all other duties, with as much facility and ease as a miraculous faith would enable them to remove mountains and transplant trees.

Learn, that there is nothing which may tend to the glory of God, or to our own good and comfort, but may be obtained of God by a firm exercise of faith in him: All things are possible to him that believeth.

The design and scope of this parable is to show, that Almighty God neither is nor can be a debtor to any of his creatures for the best service which they were able to perform unto him; and that they are so far from meriting a reward of justice, that they do not deserve a return of thanks.

Three arguments our Saviour makes use of to evidence and prove this:

1. In respect to God, who is our absolute Lord and Master; and the argument lies thus, "If earthly masters do not owe so much as thanks to their servants for doing that which is commanded them, how much less can God owe the reward of eternal life to his servants, when they are never able to do all that is commanded them, in a perfect and sinless manner?"

2. In respect to ourselves, who are his bond-servants, his ransomed slaves, and consequently we are not our own men, but his who hath redeemed us: and accordingly do owe him all that service, yea, more than all that we are able to perform unto him: and therefore whatever reward is either promised or given, it is wholly to be ascribed to the Master's bounty, and not to the servants' merit.

3. To merit any thing by our good works is impossible, in regard of the works themselves, because all that we can do, although we did do all that is commanded us, is but our duty. The argument runs thus: "To bounden duty belongs no reward of justice; but all the service we do perform, yea, more than we can perform to God, is bounden duty; therefore there is due unto us no reward of justice but of free mercy."

From the whole note,

1. That we are wholly the Lord's, both by a right of creation and redemption also.

2. That as his we are, so him we ought to serve, by doing all those things which he hath commanded us.

3. That when we have done all, we are to look for our reward, not of debt, but of grace.

4. That were our service and obedience absolutely perfect, yet it could not merit any thing at the hand of justice: When you have done all, say... etc.

Observe here, 1. Though the Samaritans were bitter enemies to the Jews, and had been guilty of great incivility towards our Saviour, yet our Saviour in his journey to Jerusalem balks them not, but bestows the favor of a miracle upon them. Civil courtesy and respect may and ought to be paid to those that are the professed enemies of us and our holy religion.

Observe, 2. Though the leper by the law of God was to be separated from all other society, (God thereby signifying to his people, that the society of those that are spiritually contagious ought to be avoided,) yet the law of God did not restrain them from conversing with one another: accordingly these ten lepers get together, and are company for themselves. Fellowship is that we all naturally affect, though even in leprosy; lepers will flock together; where shall we find one spiritual leper alone? Drunkards and profane persons will be sure to consort with one another. Why should not God's children delight in an holy communion, when the wicked join hand in hand?

Observe, 3. Though Jews and Samaritans could not abide one another, yet here in leprosy they accord; here was one Samaritan leper with the Jewish: common sufferings had made them friends, whom relgion had disjoined. Oh what virtue is there in affliction to unite the most alienated and estranged hearts?

Observe, 4. These lepers apply themselves to Christ the great Physician; they cry unto him for mercy, with respect to their afflictions; they jointly cry, they all lifted up their voice with fervent importunity.

Teaching us our duty to join our spiritual forces together, and set upon God by troops. Oh holy and happy violence that is thus offered to heaven! How can we want blessings, when so many cords draw them down upon our heads?

Observe here, 1. The preventing grace and mercy of Christ; their disease is cured where it can be complained of: Go, show yourselves unto the priests, says Christ, and in their going they were cleansed, they were healed before they could come at the priests, that as the power that healed them was wholly Christ's, so might the praise be also.

Observe, 2. A two-fold reason why Christ commanded them to go to the priests.

1. In compliance with the ceremonial law, which required the leper to be brought to them, to judge whether healed or not; and if so, to receive the offering prescribed in token of thankfulness.

2. For the trial of their obedience: had they stood upon terms with Christ, and said, "Alas!" to what purpose is it to show ourselves to the priests; what good can their eyes do us? We should be glad to see ourselves cured; but why should we go to them to see ourselves loathed? Had they thus expostulated, they had not been healed: what command soever we receive from Christ, we must rather consider the authority of the commander, than the weight of the thing commanded, for God delights to try our obedience by small precepts; happy for these lepers, that, in obedience to Christ, they went to the priests, for as they went they were healed.

Observe here, 1. All were healed, but only one was thankful; the cure is wrought upon the bodies of all, thankfulness if sound but in the heart of one: the will makes the difference in men, but he makes the difference in wills, who at first made the will. All these lepers were cured, all saw themselves cured; their sense was alike, their hearts were not alike.

Observe, 2. The person that made this return of thankfulness to Christ, He was a Samaritan: that is, none of the Jewish nation, but one that was a stranger to the commonwealth of Israel: neither place nor parentage can block up the way, or stop the current, of God's free mercy, which reaches the unworthy and the ill-deserving.

Observe, 3. How singly he returns his thanks; he gets away from his fellows to make his acknowledgment: there are cases wherein singularity is not only lawful, but laudable; instead of sujecting ourselves to others; examples, it is sometimes our duty to resolve to set an example to others; for it is much better to go the right way alone, than to err with company.

Observe, 4. How speedily he returns his thanks: no sooner does he see his cure, but he hastes to acknowledge it: a noble pattern of thankfulness. What speed of retribution is here! Late payments of our thankfulness savor of ingratitude: it were happy for us christians, did we learn our duty of this Samaritan.

In the face of these ten lepers we may, as in a glass, behold the face and complexion of all mankind. How few are there, oh Lord! Scarce more than one in ten, who after single mercies return suitable thanks. Men howl to God upon their beds, but run away from God as soon as they are raised up by him.

Observe farther, what an exact account Christ keeps of his own dispensed favors: Were there not ten cleansed? He forgets our sins, but records his own mercies. It is one of his glorious titles, a God forgiving and forgetting iniquity; but his mercies are over all his works, and deserve everlasting remembrance. God keeps a register of his mercies towards us. Oh shall we not record the favors received from him, at once declare his bounty towards us, and our thankfulness towards him?

Observe lastly, the thankful leper was a Samaritan, but the nine that were unthankful were Israelites.

Learn thence, that the more we are bound to God, the more shameful is our ingratitude towards him; where God may justly expect the greatest returns of praise and service, he sometimes receives least. God has more rent, and better paid him, from a smokey cottage, than he has from some stately palaces.

The generality of the Jews, and particularly the Pharisees, expected that the promised Messiah should be a temporal prince, and deliver them from the Roman yoke, under which they groaned. Accordingly the Pharisees here demanded of our Saviour, When the kingdom of God, of which he had so often spoken, should come? Christ answers them, That his kingdom cometh not with observation: that is, with pomp and splendor, which men may observe and gaze upon; but he tells them, the kingdom of God was now among them, by the ministry of John the Baptist and himself; and was already set up in the hearts of his people, by the secret operations of his Holy Spirit.

Learn hence, that the false notion which the Jews had of the Messiah and his kindgdom, (that he himself was to be a temporal prince, and his kingdom a secular kingdom, to be set up with a great deal of noise, pomp, and splendor,) did hinder the generality of them from believing in him.

Secondly, that the kingdom which Christ designed to set up in the world, was altogether spiritual, not obvious to human senses, but managed in the hearts of his people by the sceptre of his Spirit. My kingdom cometh not with observation, but is within you.

In the remaining part of this chapter, our Saviour acquaints his disciples with what days of tribulation and distress were coming on the Jewish nation in general, and on Jerusalem in particular. "Days of sufferings (as if our Saviour had said) are not far off, when you will wish for my bodily presence again among you, to support and comfort you; and when many seducers will rise up, pretending to be deliverers, but go not you after them; for after this generation have rejected and crucified me, my coming (says Christ) to execute vengeance upon my enemies and murderers at Jerusalem by the Roman soldiers, will be sudden, and like the lightning that shines in an instant from one part of the heavens to the other."

From this coming of Christ to judge Jerusalem, which was an emblem of the final judgment, we may gather this instruction, that the coming and appearance of the Lord Jesus Christ, to the judging of wicked and impenitent sinners, will be a very certain, sudden, and unexpected appearance.

In these verses our Saviour declares, that Jerusalem's destruction, and the world's final desolation at the great day, would be like the destruction of the old world in the days of Noah, and like the destruction of Sodom in the days of Lot, and that both in regard of unexpectedness, and in regard of sensuality and security, as they before the flood were eating and drinking, marrying and giving in marriage; that is, wholly given up to sensuality and debauchery; and did not know, that is, did not consider, the floods coming, until it swept them away; thus was it before the destruction of Jerusalem, and will be before the end of the world.

Hence we learn, that as the old world perished by infidelity, security, and sensuality, so will the same sins be prevailing before the destruction of this present world. As it was in the days of Noah, so shall it be in the days of the Son of man.

Here our Saviour advises them, that when they shall see the judgments of God breaking out upon Jerusalem, that they make all possible speed to get out of it, as Lot and his family did out of Sodom; and to take heed of imitating Lot's wife, who looking back became a pillar of salt, Gen 19:26

Where observe,

1. Her offence, She looked back.

2. The punishment of her offence, She became a pillar of salt.

Her offence in looking behind her was manifest disobedience to the divine command, which said, Look not behind thee; and proceeded either from carelessness or from covetousness, or from curiosity, or from compassion to those that she left behind her, and was undoubtedly the effect of great infidelity, she not believing the truth of what the angel had declared, as touching the certainty and suddenness of Sodom's destruction. The punishment of her offence was exemplary, She became a pillar of salt: that is, a perpetual monument of divine severity for her infidelity and disobedience.

Where note,

1. The suddenness of her punishment: the justice of God surprises her in the very act of sin, with a present revenge.

2. The seeming disproportion between the punishment and the offence: her offence was a forbidden look. From whence carnal reason may plead, "Was it not sufficient for her to lose her eyes, but must she lose her life?" But the easiness and reasonableness of the command aggravated her disobedience; and though her punishment may seem severe, it was not unjust.

Now, says our Saviour, Remember Lot's wife: that is, let her example caution all of you against unbelief, disobedience, worldy- mindedness, contempt of God's threatenings, and lingerings after the forbidden society of lewd and wicked persons.

In this hour, when judgment is come upon Jerusalem, Christ declares, that whosoever shall take any unchristian course to preserve his life, by denying him and his holy religion, he shall lose eternal life; but he that for Christ's sake shall lose his natural life, instead of a mortal, shall enjoy an immortal life in bliss and glory.

Here we learn,

1. That the love of temporal life is a great temptation to men, to deny Christ and his holy religion, in a day of trial.

2. That the surest way to attain eternal life, is cheerfully to lay down our temporal life, when the glory of Christ, and the honor of religion, requires it of us. Christ farther adds, that in this terrible night of Jerusalem's calamity, when destruction comes upon her, the providence of God will remarkabley distinguish between one person and another: true believers, and constant professors, shall be delivered, and none else; such shall escape the danger, others shall fall by it.

The disciples hearing our Saviour speak of such tremendous calamities, enquire, where these judments should fall. He answers them figuratively, and by a proverbial speech, that where the carcass is, there will the eagles be gathered together: signifying, that Jerusalem, and the obdurate nation of the Jews, was the carcass which the Roman armies, whose ensign was the eagle, would quickly find out and feed upon; and that Judea in general, and Jerusalem in particular, would be the theatre and stage of those tragical calamities.

Learn thence, that the appointed messengers of God's wrath, and the instruments of his vengeance, will suddenly gather together, certainly find out, and severely punish, an impenitent people devoted to destruction. Where the carcass is, (that is, the body of the Jewish nation,) there will the eagles, that is, the Roman soldiers, be gathered together.