'The son of peace.' That is, if the house or family be worthy, or be disposed to receive you in peace and kindness, and devoutly. See Matt. x. 13. The " son of peace," means one disposed to peace, or peaceful and kind in his disposition. Compare Matt. i. 1.

7 And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house to house.

See Matt. x. 11.

9

8 And into whatsoever city ye enter, and they receive you, eat such things as are set before you: And heal the sick that are therein, and say unto them, The kingdom of God is come nigh unto you. 10 But into whatsoever city ye enter, and they receive you not, go your ways out into the streets of the same, and say, 11 Even the very dust of your city, which cleaveth on us, we do wipe off against you: notwithstanding be ye sure of this, that the kingdom of God is come nigh unto you. 12 But I say unto you, That it shall be more tolerable in that day for Sodom, than for that city.

See Matt. x. 14, 15.

13 Wo unto thee, Chorazin! wo unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes. 14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you. 15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

See Matt, xi. 21-24.

16 He that heareth you heareth me; and he that despiseth you despiseth me; and he that despiseth me despiseth him that sent me.

See Matt. x. 40.

17 ¶ And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.

'The devils are subject unto us.' The devils obey us. We

have been able to cast them out. Through thy name.' When commanded in thy name to come out of those who are possessed.

18 And he said unto them, I beheld Satan as lightning fall from heaven.

Satan here denotes evidently the prince of the devils who had been cast out by the seventy disciples. The whole expression may mean," I saw at your command devils immediately depart, as quick as the flash of lightning."

19 Behold, I give unto you power to tread on serpents and scorpions, and over all the power of the enemy and nothing shall by any means hurt you.

To tread on serpents.' Preservation from danger. If you tread on a poisonous reptile that would otherwise injure you, I will keep you from danger. If you go among bitter and malignant enemies that would seek your life, I will preserve you. 'Scorpions. The scorpion is an animal with eight feet, and a long jointed tail, ending in a pointed weapon or sting. It is found in tropical climates, four inches in length, and some have been seen nearly a foot. Its sting is extremely poisonous, and it is sometimes fatal to life: it is in scripture the emblem of malicious and crafty men, Ezek. ii. 6. "The enemy.' Satan. The meaning of this verse is, that Jesus would preserve them from the power of Satan and all his emissaries, from all wicked and crafty men; and this shows that he had Divine power.

20 Notwithstanding in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

'Rather rejoice.' Though it was an honour to work miracles, though it is an honour to be endowed with talents, and influence, and learning, yet it is a subject of greater joy that we are numbered among the people of God, and have a title to everlasting life. 'Names are written in heaven,' It was the custom for the names of citizens of a city or state to be written in a book, or register, from which they were blotted out when they became unworthy, or forfeited the favour of their country. Compare Ps. Ixix. 28. Ex. xxxii. 32. Deut. ix. 14. Rev. iii. 5. That their names were written in heaven, means that they were citizens of heaven: that they were friends of God, and approved by him, and would be permitted to dwell with him.

21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight. 22 All things are

delivered to me of my Father: and no man knoweth who the Son is, but the Father; and who the Father is, but the Son, and he to whom the Son will reveal him.

See Matt. xi. 25-27.

23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see: 24 For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them

See Matt. xiii. 16, 17.

25 And, behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

'A certain lawyer. One who professed to be well skilled in the laws of Moses, and whose business it was to explain them. Tempted him.' Feigned a desire to be instructed, but did it to perplex him, or to lead him, if possible, to contradict some of the maxims of the law. 'Inherit eternal life.' Be saved. This was the common inquiry among the Jews.

26 He said unto him, What is written in the law? how readest thou?

'What is written.' The lawyer was doubtless endeavouring to justify himself by obeying the law. He trusted in his own works. To show him that it was an unsafe foundation, Jesus showed him what the law required, and thus that he needed a better righteousness than his own. By comparing ourselves with the law we see our own defects, and are thus prepared to welcome a better righteousness than our own, even that of the Lord Jesus Christ. Gal. iii. 24.

27 And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself. 28 And he said unto him, Thou hast answered right: this do, and thou shalt live.

See this subject explained in Matt. xxii. 37-40.

29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?

'To justify himself.' The man was desirous of showing that he had kept the law, and of justifying himself for asking the question

be considers that a mere reference to the words of the law did not determine it. It was a question what was meant by neighbour. The pharisees held that the Jews only were to be regarded as such-that the obligation did not extend at all to the gentiles. Every sinner is desirous of justifying himself. For this purpose he perverts the meaning of the law, denies its spirituality, and brings it down to his standard rather than attempts to frame his life by its requirements.

30 And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.

'Jesus answering.' Jesus answered him in a very different manner from what he expected. By one of the most tender and affecting narratives to be found any where, he made the lawyer his own judge in the case, and compelled him to acknowledge that a Samaritan-a race most hated of all people by the Jews -had shown the kindness of a neighbour, while a priest and a Levite had denied it to their own countryman. 'From Jerusalem to Jericho.' Jericho was situated about seventeen miles to the north-east of Jerusalem, near the river Jordan. 'Fell among thieves.' Fell among robbers. From Jerusalem to Jericho, the country was rocky, mountainous, and in some parts scarcely inhabited. It afforded, therefore, among the rocks and fastnesses, a convenient place for robbers. This was also a very frequented road. Jericho was a large place, and there was much travelling to Jerusalem. At this time, also, Judea abounded with robbers. Josephus says that at one time Herod the Great dismissed forty thousand men who had been employed in building the temple, many of whom became robbers.

31 And by chance there came down a certain priest that way and when he saw him, he passed by on the other side.

'By chance.' Accidentally, or, as it happened. 'A certain priest. It is said that not less than twelve thousand priests and Levites dwelt at Jericho; and as much of their business was at Jerusalem, of course there would be many of them constantly travelling on that road. 'When he saw him.' He saw him lie, but came not near him. 'Passed by on the other side.' On the further side of the way. Did not turn out of his course even to come and see him.

32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side.

A Levite.' The peculiar duty of the priest was to offer sacrifice at the temple, to present incense, prayers, the morning and evening services of the temple, &c. The office or duty of the Levites was to render assistance to the priests in their services; to see that the temple was kept clean; to prepare supplies for the sanctuary, such as oil, incense, wine, &c. They had the care of the sacred revenues, and, after the time of David, they conducted the sacred music of the temple service, Num. viii. 5-22. 1 Chron, xxiii. 3-5, 24-32; xxiv. 20—31. 'Came and looked on him.' It is remarked that the expression used does not denote, as in the case of the priest, that he accidentally saw him, and took no further notice of him, but that he came and looked on him more attentively, but still did nothing to relieve him.

33 But a certain Samaritan, as he journeyed, came where he was and when he saw him, he had compassion on him,

A certain Samaritan.' See Matt. x. 5. The Samaritans were the most inveterate foes of the Jews. They had no dealings with each other. It was this fact which rendered the conduct of this good man so striking, and thus set in such strong contrast the conduct of the priest and the Levite.

34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

'Pouring in oil and wine.' These were often used in medicine to heal wounds. How strikingly is his conduct contrasted with that of the priest and Levite! And how particularly, as well as beautifully, does our Saviour show what we ought to do to those who are in circumstances of need. If this had been by a Jew, it would have been signal kindness. If it had been by a Gentile, it would also have been great kindness. But it was by a Samaritan, of a nation most hateful to the Jews, and therefore it most strikingly shows what we are to do to friends and foes when they are in distress.

35 And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee.

'Two pence.' About fifteen pence, British. This may seem a small sum, but we are to remember that that sum was probably ten times as valuable then as now-that is, it would purchase ten times as much of food, and the common necessaries of life, as the same sum would now, The host.' The innkeeper.