in hell, like sinners on earth, would be glad to be in a place of happiness. But like them also they would seek heaven, not because it is a place of purity, but because it is a place of felicity. But it is not intimated that, from any cause, those who are in Abraham's bosom would desire to be away from heaven.

27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

May testify unto them.' May bear witness to them, or may inform them of what is my situation, and the dreadful consequences of the life that I have led. It is remarkable that he did not ask to go himself. He knew that he could not be released, even for so short a time.

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

'Moses.' The writings of Moses. The first five books of the Bible. 'The prophets. The remainder of the Old Testament. What the prophets had written. 'Hear them.' Hear them speak in the scriptures. Read them, or hear them read in the synagogues, and attend to what they have delivered.

30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

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

31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.

'Be persuaded.' Be convinced of the truth, and of the danger and folly of their way, and the certainty of their suffering hereafter, and be induced to turn from sin to holiness, and from Satan unto God. The sufferings of the wicked in hell will be indescribably great. Think what is represented by torment, by burning flame, by insupportable thirst, by that state where a single drop of water would afford relief. Remember that all this is but a representation of the pain of the damned, and that it will have no relief, day nor night, but will continue from year to year, and age to age, and without any end, and you have a faint view of the sufferings of those who are in hell. We see the amazing folly of those who suppose there may be an end to the

sufferings of the wicked, and who, on that supposition, seem willing to go down to hell to suffer a long time, rather than go at once to heaven. This is the way of sin, and the path of amazing folly, as well as crime. If men were to suffer but a thousand years, or even one year, why should they be so foolish as to choose that suffering, rather than go at once to heaven, and be happy at once when they die? God gives us warning sufficient to prepare for death. He has sent his word, his servants, his Son; he warns us by his Spirit and his providence, by the entreaties of our friends, and by the death of sinners; he offers us heaven, and he threatens hell. If all this will not move sinners, what would do it? If you will not hear the Son of God, and the truth of the scriptures, there is nothing which you will or can hear; you will never be persuaded, and will never escape the place of

torment.

CHAPTER XVII.

1 THEN said he unto the disciples, It is impossible but that offences will come: but wo 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.

'It is impossible.' Such is the state of things that it will be. See these verses explained in Matt. xviii. 6, 7.

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.

See Matt. xviii. 15-35. 'Trespass against thee.' Sins against thee, or does any thing 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 errors and repent.

And the apostles said unto the Lord, Increase

our faith.

Increase our faith.' This duty of forgiving offences seemed so difficult to the disciples, that they felt the need strongly of an increase of faith; they felt that they were prone themselves to harbour offences. We may learn from this, 1. That Jesus had the power of increasing the faith of his people. Strength comes from him, and especially strength to believe the gospel. 2. The

duty of forgiving offences is one of the most difficult duties of the christian religion. It is so contrary to our native feelings, and to proud, corrupt nature, and is so contrary to the received maxins of the world, that it is no wonder our Saviour dwells much on this duty, and so strenuously insists on it.

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.

See Matt. xvii. 20. Sycamine tree.' 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 also.

7 But which of you having a servant ploughing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

"Having a servant.' This parable seems to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. It may be supposed that the disciples were somewhat impatient to have the kingdom restored to Israel, Acts i. 6, and anxious to enter on the rewards which they expected for faithful obedience. In answer to these expectations Jesus spoke this parable, showing them, that this reward was not to be expected as a matter of merit, but would be giyen at the good pleasure of God, for they were but unprofitable 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. So the apostles were not to be impatient because they did not at once receive the reward to which they were looking. To meat.' To eat. Or rather, place thyself at the table.

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?

'I may sup.' Make ready my supper. 'Gird thyself.' See note, Luke xii. 37.

9 Doth he thank that servant because he did the things that were commanded him? I trow not.

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

'Are unprofitable servants.' We have conferred no favour. We have merited nothing, and have not benefited God, or laid him under obligation. If he rewards us, it will be matter of un merited favour. Our services are not profitable to God, Jo xxii. 2; he needs not our aid, and his happiness will not be increased by our efforts. The grace to do his will comes from him only. All that we do it is our duty to do. Our best services are mingled with imperfection: we come short of his glory, Rom. iii. 23; we do not serve him so humbly, and cheerfully, and faithfully, as we ought; 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. viii. 12.

11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

Jesus 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.

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.

'There met him.' They were 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. xiii. 46. Num. v. 2,3. 'Lepers.' See note on Matt. viii. 1. 'Stood afar off." At a distance, as they were required by the law. They were unclean, and it was not lawful for them to come near to those who were in health.

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.

'Go show yourselves,' &c. See Matt. viii. 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. So sinners, defiled with the leprosy of sin, should exercise faith in the Lord Jesus; and obey his commands, with the fullest confidence

N

that he is able to heal them, and that he will do it. 'Were cleansed.' Were cured, or made whole.

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.

'One of them,' &c. This man, sensible of the power of God, and grateful for his mercies, returned to express his gratitude by falling down on his face at the feet of Jesus. Instead of obeying at once the letter of the command, he first expressed his thanks to God, and to his great benefactor. He was a Samaritan.' See note, Matt. x. 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.

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.

'Where are the nine?" Jesus had commanded them to go to the priest; and they were probably literally obeying the commandment. Jesus did not forbid them 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. This stranger.' This foreigner. This man who might have been least expected to have expressed his gratitude to God. The most unlikely characters are often found to be most consistent, and grateful. Men from whom we might expect least in religion, are often so entirely changed as to put to shame those who have been most highly favoured.

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

'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. Renewed sinners, while their hearts overflow with gratitude to Jesus, should express that gratitude by obeying God, and engaging in the appropriate duties of their calling, and of religion.

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: