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Pet. ii. 2.

81 Cor. xiv. 20. them not: for of such is the kingdom of God. 17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.

18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? 19 And Jesus said unto him, Why callest thou me good? none is good, save one [m that is], God. 20 Thou knowest the commandments,

h Exod. x 12, h Do not commit adultery, Do not kill, Do not steal, Do

16. Deut. v.

1820. Rom. not bear false witness, Honour thy father and thy mother.

9.

21 And he said, All these have I kept from my youth up. 22 Now when Jesus heard [ these things], he said unto k Matt. vi. 19, him, Yet lackest thou one thing: sell all that thou hast,

1 Tim.

20.
vi. 19.

i Eph. vi. 2.

Col. iii. 20.

and distribute unto the poor, and thou shalt have treasure in heaven and come, follow me. 23 And when he heard this, he was very sorrowful: for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly P shall they that have riches enter into the kingdom of God! 25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. 26 And they that heard it said,

1 Gen. xviii. 14. Who then can be saved? 27 And he said, 'The things

Jer. xxxii. 17. ch. i. 37.

which are impossible with men are possible with God. 28 Then Peter said, Lo, we have left 9 all, and followed thee. 29 And he said unto them, Verily I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's

m Job xlii. 10. sake, 30 m who shall not receive manifold more in this

n Matt. xxvii. 2. ch. xxiii. 1. John xviii. 28. Acts iii. 13.

present time, and in the world to come life everlasting.

31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 32 For he shall be delivered

m omit.

n omit.

0 some ancient authorities read merely, saw him. P some ancient authorities read, do they that have riches enter.

¶ the most ancient authorities read, our own [possessions].

in A. V. The word used by St. Luke points out more distinctly the tender age of the children than that in Matthew and Mark.

18-30.] QUESTION OF A RICH RULER: OUR LORD'S ANSWER, AND DISCOURSE THEREUPON. Matt. xix. 16-30. Mark x. 17-31. The only addition in our narrative is that the young man was a ruler,— perhaps of the synagogue: see notes on Matthew and Mark.

31-34.] FULLER DECLARATION OF HIS SUFFERINGS AND DEATH. Matt. xx. 17 -19. Mark x. 32-34. The narrative of the journey now passes to the last section of it, the going up to Jerusalem, properly so called: that which in Matthew and Mark forms the whole journey. We know from John xi. 54 that this journey took place from Ephraim, a city near the desert. 32.] The betrayal is omitted

o Mark ix. 32. ch. ii. 50: ix. 45. John x.

unto the Gentiles, and shall be mocked, and spitefully entreated, and spitted on: 33 and they shall scourge him, and put him to death: and the third day he shall rise again. 34° And they understood none of these things: and this saying was hid from them, neither knew they the xi. 16. things which were spoken. 35 And it came to that as he was pass, r come nigh unto Jericho, a certain blind man sat by the way side begging: 36 and hearing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou son of David, have mercy on me. 39 And they which went before rebuked him, that he should hold his peace but he cried so much the more, Thou son of David, have mercy on me. 40 And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, 41 saying, What wilt thou that I shall do unto thee? And he said, Lord, that I may receive my sight. 42 And Jesus said unto him, Receive thy sight: P thy faith hath pch. xvii. 19. s saved thee. 43 And immediately he received his sight, and followed him, glorifying God: and all the people, ch. 26. when they saw it, gave praise unto God.

q

Acts iv. 21:

xi. 18.

XIX. 1 And Jesus entered and passed through Jericho. 2 And behold, [" there was] a man named Zacchæus,

:

here, which is unaccountable if St. Luke saw St. Matthew's account, as also the omission of the crucifying, this being the first announcement of it; see a similar omission in ch. ix. 45. 34.] Peculiar to Luke. none of these things-i. e. neither the Sufferings nor the Resurrection. All was as yet hidden from them, and it seems not to have been till very shortly before the event itself that they had any real expectation of its happening.

35-43.] HEALING OF A BLIND MAN AT THE ENTRANCE INTO JERICHO. Matt. xx. 29-34. Mark x. 46-52, where see notes. I have on Matthew spoken of the discrepancy of his narrative from the two others. The supposition that they were two miracles is perfectly monstrous; and would at once destroy the credit of St. Matthew as a truthful narrator. If further proof of their identity were wanting to any one, we might find it in the

I render, coming.

8 made thee whole: it is the same word as in Matt. ix, 22: Mark v. 34;

or,

x. 52: chap. xvii. 19.

t

render, he.

anot in the original.

fact that so many expressions are common
to Mark and Luke: compare the word-
ing of the two accounts. In Matthew of
course they are in the plural, as he has
two blind men.
39.] they which
went before: in Matthew, "the multitude;"
in Mark, "many."
43.] Peculiar
(except followed him, which all three re-
late) to St. Luke ;-his usual way of termi-
nating such narrations, as it certainly was
the result of such a miracle-see ch. xiii.
17; ix. 43; v. 26. He, of the three evan-
gelists, takes most notice of the glory
given to God on account of the miraculous
acts of the Lord Jesus.

CHAP. XIX. 1-10.] ZACCHEUS THE PUBLICAN. Peculiar to St. Luke, and indicating that though in the main his narrative is coincident with, yet it is wholly independent of those of St. Matthew and St. Mark. 2.] Zaccheus signifies in Hebrew, 'pure;' the name occurs in Ezra

▾ which was the chief among the publicans, and he was rich. 3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. 4 And he ran before, and climbed up into a sycomore tree to see him for he was to pass that way. : 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zacchæus, make haste, and come down; for to day I must abide at thy house. 6 And he made haste, and came down, and received him joyfully. 7 And a Matt. ix. 11. when they saw it, they all murmured, saying, That he

ch. v. 30.

was gone to be guest with a man that is a sinner. 8 And Zacchæus stood, and said unto the Lord; Behold, Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I

b ch. iii. 14.

c Exod. xxii. 1. 1 Sam. 3.

2 Sam. xii. 8. restore him fourfold. 9 And Jesus

d ch. xiii. 16.
e [Matt. xviii.
11.]

a

said unto him, This

day is salvation come to this house, forsomuch as he also is 10e For the Son of man is come to seek

d

a son of Abraham.

▾ literally, and he was.

ii. 9: Neh. vii. 14. He was not a Gentile,
as Tertullian supposed, but a Jew, see
ver. 9.
chief among the publicans]
Probably an administrator of the revenue
derived from balsam, which was produced
in abundance in the neighbourhood.
4. a sycomore tree] not what we know
by that name, but the Egyptian fig, a tree
like the mulberry in appearance, size, and
foliage, but belonging generically to the
fig-trees. It grows to a great size and
height. See on ch. xvii. 6.
5.] The
probability is, that our Lord's supernatural
knowledge of man (see John i. 48-50) is
intended to be understood as the means of
his knowing Zacchæus: but the narrative
does not absolutely exclude the supposition
of a personal knowledge of Zacchæus on the
part of some around Him. But of what
possible import can such a question be,
when the narrative plainly shews us that
Jesus saw into his heart? Cannot He
who knows the thoughts, call by the name
also? abide, probably over the night.
See John i. 40.
I must-perhaps it
is my purpose, or even more, there is
necessity that I should; for especially in
these last days of our Lord's ministry,
every event is fixed and determined by a
divine plan. 7.] The murmurers are
Jews who were accompanying Him to
Jerusalem, on the road to which Zacchæus's
house lay (see ver. 1). with a man
that is a sinner] His profession in life,
and perhaps an unprincipled exercise of his

W render, multitude.

power in it, had earned him this name with
his fellow-countrymen. Compare his con-
fession in the next verse.
8.] This
need not have taken place in the morning;
much more probably it was immediately
on our Lord's entrance into the house,
while the multitude were yet murmuring
in the court, and in their presence. Our
Lord's answer, This day is salvation come
to this house, looks as if He were just
entering the house, not just leaving it;
and the day meant must be the same with
that in ver. 5.
stood and said has
something formal and pre-determined about
it: he stood forward, with some effort and
resolve: see on ch. xviii. 11 ff., where the
word used of the Pharisee is the same.

the half of my goods I give to the poor] See note on ch. xvi. 9. Zacchæus may well have heard of that parable from one of his publican acquaintances, or perhaps repentance may have led him at once to this act of self-denial. There is no uncertainty in if I have taken any thing: the expression is equivalent to, whatever I have unfairly exacted from any man. See note on ch. iii. 14. 9.] The announcement is made to him, though not in the second person. salvation] in the stronger sense, bringing with it all its blessings. is a son of Abraham: though despised by the multitude, has his rights as a Jew, and has availed himself of them by receiving his Lord in faith and humility. 10.] For, the greater

and to save that which was lost. 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom facts i. 6. of God should immediately appear. 12 He said therefore, A certain nobleman went into a far country to receive for himself a kingdom, and to return. 13 And he called his ten servants, and delivered them ten pounds, and said unto them, Occupy till I come. 14 8 But his citizens hated g John i. 11. him, and sent a message after him, saying, We will not have this man to reign over us. 15 And it came to pass, that when he was returned, having received the kingdom, then he commanded these servants to be called unto him, to whom he had given the money, that he might know how much every man had gained by trading. 16 Then came I render, his own. y literally, minæ.

Z read and render, what business they had carried on.

sinner he may have been, the more does he come under the description of those (sheep) whom the good Shepherd came to seek and save (Matt. xv. 24).

11-27.] PARABLE OF THE MINE, or POUNDS. Peculiar to Luke. By the introductory words, the parable must have been spoken in the house of Zacchæus, i. e. perhaps in the open room looking into the court, where probably many of the multitude were assembled. A parable very similar in some points to this was spoken by our Lord in His last great prophetic discourse, Matt. xxv. 14-30. Many modern Commentators maintain that the two parables represent one and the same: if so, we must at once give up, not only the pretensions to historical accuracy on the part of our Gospels (see ver. 11), but all idea that they furnish us with the words of our Lord any where: for the whole structure and incidents of the two are essentially different. If oral tradition thus varied before the Gospels were written, in the report of our Lord's spoken words, how can we know that He spoke any thing which they relate? If the Evangelists themselves altered, arranged, and accommodated those discourses, not only is the above the case, but their honesty is likewise impugned. Besides, we shall here find the parable, in its very root and point of comparison, individual and distinct. Compare throughout the notes on Matthew. 11.] The distance of Jericho from Jerusalem was 150 stadia = 16 English miles and 6 furlongs. that the kingdom of God should immediately appear] They imagined that the present

journey to Jerusalem, undertaken as it had
been with such publicity, and accompanied
with such wonderful miracles, was for the
purpose of revealing and establishing the
Messiah's kingdom. 12.] The ground-
work of this part of the parable seems to
have been derived from the history of
Archelaus, son of Herod the Great. The
kings of the Herodian family made jour-
neys to Rome, to receive their " Kingdom."
On Archelaus's doing so, the Jews sent
after him a protest, which however was
not listened to by Augustus. The situa-
tion was appropriate; for at Jericho was
the royal palace which Archelaus had built
with great magnificence.
13. ten]
See on Matt. xxv. 1. The giving the mina
to each, is a totally different thing from
giving to one five, to another two, and to a
third one talent. The sums given are here
all the same, and all very small. The (Attic)
mina is of a talent, and equal to about
£3 of our money.
In Matthew the man
gives his whole property to his servants;
here he makes trial of them with these
small sums ("a very little," see ver. 17).
14.] The nobleman, son of a king,
literally, one high born, is the Lord Jesus;
the kingdom is that over his own citizens,
the Jews. They sent a message after
Him; their cry went up to Heaven, in the
persecutions of his servants, &c.; we will
not have this man to reign over us. The
parable has a double import: suited both
to the disciples (his own servants), and the
multitude (his citizens). 15.] what busi-
ness they had carried on: not, what they
had gained. 16-23.] See on Matthew.
It is observable here, however, how exactly

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ch. xvi. 10.

the first, saying, Lord, thy a pound hath gained ten b pounds. 17 And he said unto him, Well, thou good h Matt. xxv.21. servant: because thou hast been faithful in a very little, have thou authority over ten cities. 18 And the second came, saying, Lord, thy a pound hath gained five pounds. 19 And he said likewise to him, Be thou also over five cities. 20 And another came, saying, Lord, behold, here is thy a pound, which I have kept laid up in a napkin:

i Matt. xxv. 24. 21 i for I feared thee, because thou art an austere man:

thou takest up that thou layedst not down, and reapest k 2 Sam. i. 16. that thou didst not sow. 22 And he saith unto him,

Out

of thine own mouth will I judge thee, thou wicked ser1 Matt. xxv. 26. Vant. Thou knewest that I was an austere man, taking up that I laid not down, and reaping that I did not sow: 23 wherefore then gavest not thou my money into the bank, that at my coming I might have required * mine own with usury? 24 And he said unto them that stood by, Take from him the pound, and give it to him that hath ten pounds. 25 And they said unto him, Lord, he hath ten pounds. 26 [ For] I say unto you, m That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away [ɛ from him]. 27 But 88 those mine enemies, which would not that I should reign over them, bring hither, and slay them before me. 28 And when he had thus spoken, he went before, ascending up to Jerusalem. 29 And it came to pass, when he was come nigh to Bethphage and Bethany, at the mount called the mount of Olives, he sent two of his disciples, a literally, mina.

bliterally, minæ.

c render, made. It is not the same word as in ver. 16.

d

m Matt. xiii. 12: xxv. 29. Mark iv. 25. ch. viii. 18.

read, the other.

• render, it.

1 omitted by the most ancient authorities. Probably inserted from Matt. xxv. 29.

8 omitted by many ancient authorities.

88 read, these.

and minutely in keeping is every circumstance. Thy pound hath gained ten pounds; the humility with which this is stated, where no account of each man's own ability is taken as in Matthew, and then the proportion of the reward,-ten cities, so according with the nature of what the Prince went to receive, and the occasion of his return. It has been shewn by rabbinical citations that the Jews used the napkin, or handkerchief, for wrapping and keeping their money in. 25.] is parenthetical, spoken by the standers-by in

the parable, in surprise at such a decision : then in ver. 26, the king answers them. 27.] This command brings out both comings of the Lord,-at the destruction of Jerusalem, and at the end of the world: for we must not forget that even now 'He is gone to receive a Kingdom and return :' 'we see not yet all things put under His feet.'

28.] Not immediately after saying these things;-see on ver. 5: unless they were said in the morning on his departure.

29-38.] TRIUMPHAL ENTRY INTO

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