5. The known impossibility of ever escaping from this place of torment, or to have any alleviation of one's misery in it, forms a fifth circumstance in the punishment of ungodly men. Besides all this, between us and you there is a great gulph, ver. 26. The eternal purpose of God, formed on the principles of eternal reason, separates the persons, and the places of abode, of the righteous and the wicked, so that there can be no intercourse—they who wish to pass over hence to you, cannot; neither can they pass over, who would come from you hither. A happy spirit cannot go from heaven to alleviate their miseries; nor can any of them escape from the place of their confinement, to enter among the blessed. There may be a discovery from hell of the paradise of the blessed; but there can be no intercourse nor connexion. 6. The iniquitous conduct of relatives and friends, who have been perverted by the bad example of those who are lost, is a source of present punishment to them; and if they come also to the same place of torment, must be to those who were the instruments of bringing them thither, an eternal source of anguish. Send Lazarus to my father's family, for I have five brothers, that he may earnestly testify (diapagtuentas) to them, that they come not into this place of torment. These brothers had probably been influenced by his example, to content themselves with an earthly portion, and to neglect their immortal souls. Those who have been instruments of bringing others into hell, shall suffer the deeper perdition on that account. Verse 29. They have Moses and the prophets] This plainly supposes they were all Jewish believers-they had these writings in their hands, but they did not permit them to influence their lives. Verse 30. If one went unto them from the dead, &c.] Many are desirous to see an inhabitant of the other world, and converse with him, in order to know what passes there. Make way! here is a dainned soul, which Jesus Christ has evoked from the hell of fire! hear him! Hear him tell of his torments! hear him utter his regrets! "But we cannot see him." No: God has, in his mercy, spared you for the present, this punishment. How could you bear the sight of this damned spirit? Your very nature would fail at the appearance. Jesus keeps him as it were behind the curtain, and holds a conversation with him in your hearing, which you have neither faith nor courage sufficient to hold with him yourselves. Verse 31. If they hear not Moses, &c.] This answer of Abraham contains two remarkable propositions. 1. That the Sacred Writings contain such proofs of a divine origin, that though all the dead were to arise, to convince an unbeliever of the truths therein declared; the conviction could not be greater, nor the proof more evident, of the divinity and truth of these sacred records, than that which themselves afford. 2. That to escape eternal perdition, and get at last into eter nal glory, a man is to receive the testimonies of God, and to walk according to their dictates. And these two things shew the sufficiency and perfection of the Sacred Writings, What influence could the personal appearance of a spirit, have on an unbelieving and corrupted heart? None, except to terrify it for the moment-and afterwards to leave it ten thousand reasons for uncertainty and doubt. Christ caused this to be exemplified in the most literal manner, by raising Lazarus from the dead. And did this convince the unbelieving Jews? No. They were so much the more enraged; and from that moment, conspired both the death of Lazarus and of Christ! Faith is satisfied with such proofs as God is pleased to afford! Infidelity never has enow.-See a Sermon on this subject, by the author of this work. To make the parable of the unjust steward still more profitable, let every man consider, 1. That God is his master, and the author of all the good he enjoys, whether it be spiritual or temporal. 2. That every man is only a steward, not a proprietor of those things. 3. That all must give an account to God, how they have Directions concerning CHAP. XVII. used or abused the blessings with which they have been entrusted. 4. That the goods which God has entrusted to our care, are goods of body and soul: goods of nature and grace: of birth and education: His word, Spirit, and ordinances: goods of life, health, genius, strength, dignity, riches; and even poverty itself, is often a blessing from the hand of God. forgiveness of injuries. we have thus abused; and of being separated from God and the glory of his power for ever. 9. That on hearing of the danger to which we are exposed, though we cannot dig to purchase salvation; yet we must beg, incessantly beg, at the throne of grace for mercy to pardon all that is past. 10. That not a moment is to be lost-the arrest of death 5. That all these may be improved to God's honour, our may have gone out against us; and this very night-hourgood, and our neighbour's edification and comfort. 6. That the time is coming, in which we shall be called to an account before God, concerning the use we have made of the good things, with which he has entrusted us. 7. That we may even now, be accused before our Maker, of the awful crime of wasting our Lord's substance. 8. That if this crime can be proved against us, we are in immediate danger of being deprived of all the blessings which minute, our souls may be required of us. Let us therefore learn wisdom from the prudent dispatch, which a worldlyminded man would use to retrieve his ruinous circumstances; and watch and pray, and use the little spark of the divine light which yet remains, but which is ready to die, that we may escape the gulph of perdition, and get into some humble place of the heaven of glory. Our wants are pressing; God calls loudly; and eternity is at hand! CHAPTER XVII. Christ teaches the necessity of avoiding offences, 1, 2. How to treat an offending brother, 3, 4. The efficacy of faith, 5, 6. No man by his services or obedience can profit his Maker, 7-10. He cleanses ten lepers, 11-19. The Pharisees enquire when the kingdom of God shall commence? Christ answers them, and corrects their improper views of the subject, 20-37. NOTES ON CHAP. XVII. Verse 1. It is impossible but that offences 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 Matt. xviii. 6. Verse 2. 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 Matt. xviii. 6, 7. to which let the following be added. To have a mill-stone hunged 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 Matt. xviii. 6. is the following: Αραν μετέωρον εἰς τὸ βάραθρον ἐμβαλών Ἐκ τοῦ λάρυγγος ἐκκρεμάσας ὑπέρβολον. "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. Verses 3, 4. If thy brother trespass] See the notes on Matt. xviii. 21, 22. Verse 5. Increase our faith.] This work of pardoning every offence, 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 A. M. 4033. grain of mustard seed, ye might say God by his service. A. D. 29. An.Olymp. 9 Doth he thank that servant, be- A.M.4083. cause he did the things that were commanded him? I trow not. CCII. 1. 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. с 11 ¶ And it came to pass, as he went to 8 And will not rather say unto him, Make Jerusalem, that he passed through the midst of ready wherewith I may sup, and gird thy-Samaria and Galilee. self, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 12 And as he entered into a certain village, there met him ten men that were lepers, * which stood afar off: ว Ch. 12. 37. Job 22. 3. & 35. 7. Ps. 16. 2. Matt. 25. 30. Rom. 3. 12. & 11. 35. 1 Cor. 9. 16, 17. Philemon 11. Luke 9. 51, 52. John 4. 4.- Lev. 13. 16. Verse 6. As a grain of mustard seed] A faith that increases and thrives as that is described to do, Matt. xiii. 32. where see the note. See also Matt. xvii. 20. : what follows, relate to what Matthew has mentioned, chap. the throne of God, but is sinfully imperfect : for none of these xvii. 19, 20. 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. 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 Egyptia, Pharaoh's, or Egyptian fig-tree; called also from its similitude in leaves and fruit, morosycus, 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 ver. 11. St. Jerom, who was well acquainted with these countries, translates the word mulberry-tree. Be thou plucked up by the root] See the note on Matt. xxi. 21. where it is shewn, that this mode of speech refers to the accomplishment of things very difficult, but not impossible. Verse 7-9. 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. Verse 10, 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 ministring angel at Verse 11. 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, chap. ix. 51, 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, chap. iv. 4. that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Sumaria; 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. 2 Christ cleanses A.M. 4033. A. D. 29. 13 And they lifted up their voices, giving him thanks: and he was a Sa- A. AI. 4033. An. Olymp. and said, Jesus, Master, have mercy CCII. 1. on us. 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, maritan. A. D. 29. An. Olymp. CCII. 1. 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. b 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole. 20 And when he was demanded of the 16 And fell down on his face at his feet, Pharisees, when the kingdom of God should a Lev. 13. 2. & 14. 2. Matt. 8. 4. ch. 5. 14. b Matt. 9. 22. Mark 5. 34. & 10. 52. ch. 7. 50. & 8. 48. & 18, 42. Verse 12. Ten-lepers] Concerning the leprosy, see the that from time to time have been converted to God? Are note on Matt. viii. 2. and on Levit. xiii. and xiv. 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 Levit. xiii. 46. Numb. v. 2. 2 Kings xv. 5. Verse 13. 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. Verse 14. Shew yourselves unto the priests.] According to the direction, Lev. xiii. 2, &c. xiv. 2, &c. 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. || 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? Verse 18. 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, chap. vii. 47. Verse 19. Thy faith hath made thee whole.] Thy faith hath been the mean of receiving that influence, by which thou hast been cleansed. Verse 20. Cometh not with observation] With scrupulous observation. That this is the proper meaning of the original, MET agarngnotws, 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 And as they went] In this spirit of implicit faith; they say of it, behold it is only here, or only there, for this very were cleansed. God highly honours this kind of faith, and kingdom of God is publicly revealed; and behold it is among makes it the instrument in his hand of working many mira-you; I proclaim it publicly, and work those miracles which cles. He who will not believe, till he receives what he calls, prove that the kingdom of God is come: and none of these a reason for it, is never likely to get his soul saved. The things are done in a corner." highest, the most sovereign reason, that can be given for believing, is, that God has commanded it. Verse 15. One of them, when he saw that he was healed, &c.] 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. Verse 16. 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. Verse 17. Where are the nine ?] Where are the numbers, 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 A.M. 4033. come, he answered them and said. 21 Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is 4 within you. e 22 ¶ And he said unto the disciples, The days will come, when shall desire to see one ye 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. world at Christ's coming. A. 1). 29. 26 And as it was in the days of A.M. 4033. Noe, so shall it be also in the days of An. Olymp. the Son of man. CCII. 1. 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. m 31 In that day, he "which shall be upon the 25 But first must he suffer many things, and housetop, and his stuff in the house, let him be rejected of this generation. Cr, with outward shew.———b ver. 28.Rom. 14. 17.-1Or, among vou, John 1. 26. See Matt. 9. 15. John 17. 12.-Matt. 24. 23. Mark 13. 21. ch. 21. 8. not come down to take it away: and he that is and Gomorrha. 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 Gomorrha." 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 Matt. iii. 2. Verse 21. 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 bye he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, 2 Chron. xxiii. 1-11. Verse 22. 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 ineans, 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 be cause the cup of their iniquity was full. But the former is more likely to be the sense of the place. Verse 23. And they shall say] Or, And if they shall say. Two MSS. the Syriac and Armenian, have ea, IF. See here] KM. sixteen others, and the latter Syriac, have • xgoro;, behold the Christ is here. This is undoubtedly the meaning of the place. See on Matt. xxiv. 23. Verse 24. As the lightning, that lighteneth] See this parti cularly explained, Matt. xxiv. 27, 28. Verse 25. 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. Verse 26. As it was in the days of Noe] See on Matt. xxiv. 38. Verse 27. They did eat, they drank, &c.] 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. Verse 29. It rained fire and brimstone] Instead of it rained; Gen. xix. 24. justifies the insertion of the pronoun he, as implied in the verb ß; for it is there said that, Jehovah ruined fire and brimstone from Jehovah out of heaven.` Verse 31. He which skall be upon the house top] See this explained on Matt. xxi. 17. |