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Acts ix. 17.
Mark iii. 2. ch. vi.7:
xiv. 3. e ch. xiv. 5.
10 And he was teaching in one of the synagogues on the sabbath. 11 And, behold, [PP there was] a woman which had a spirit of infirmity eighteen years, and was bowed together, and I could in no wise lift up herself. 12 And when Jesus
saw her, he called her to him, and said unto her, Woman, b Mark xvi, 18. thou art loosed from thine infirmity. 13 6 And he laid his
hands on her: and immediately she was made straight, and glorified God. -14 And the ruler of the synagogue
answered with indignation, because that Jesus had healed c Exod. II. 9. on the sabbath day, and said unto the people, There are
six days in which men ought to work : in them therefore a Matt. xii. 10. come and be healed, and d not on the sabbath day. 15 The
Lord then answered him, and said, r Thou hypocrite, e doth
I read, Ye hypocrites. reason: to fill up the sentence did not be- to her, to imply it: and in such cases He long to the purpose of this parable. did not lay on His hands, or touch,—but
hereafter] This word belongs to only in cases of sickness or bodily infirmity. bear fruit, not as in A. V., to the latter
The A. V. has here mistaken the clause of the verse. We must remember, position of the word which it renders “in that as regards the Jews in the collec- no wise." It means altogether, and betive sense, the sentence lingered 40 years. longs to the verb lift herself. 12.7
Thou shalt cut it down-not, “I There is no reason to suppose any eminence will cut it down ;" and I find in this an of faith in her-though we may fairly additional proof of the correctness of the conclude that she was there with some exforegoing interpretation. It is the “lord pectation of a cure: see ver. 14. of the vineyard” who “ when He cometh, thou art loosed, expresses the setting free shall wretchedly destroy those wretches." of her muscles from the power which All judgment is committed to THE SON :- bound them down,-and then, ver. 13, the it is not the work of the Holy Spirit to laying on of the divine hands confers upon cut down and destroy, for He is the Giver her strength to rise and stand upright. of life. The above interpretation is It would be, in such a case, one thing to partially given by Stier, who has however be loosed from the stiffening of years, in my view quite missed the vine-dresser, and another to have strength at once conunderstanding by him the husbandmen in ferred to stand upright. 14.] The Matt. xxi., forgetting that they are de ruler speaks not either to Jesus or to the stroyed in the sequel of that parable, and woman; but covertly and cowardly, to the that their position, that of the tenants of multitude. Stier notices the self-stultithe vineyard, does not appear at all in fication of this speech, in making “to be this, any more than does the vine-dresser healed,”—which is in fact a reception of in that.
divine grace and help, a species of "work10—21.] HEALING OF A WOMAN ON ing." 15. Ye hypocrites] The Lord THE SABBATH: DISCOURSE THEREUPON. saw the real thoughts of his heart, that Peculiar to Luke, except the parables, they were false, and inconsistent with his which are in Matt. xiii. 31-33; Mark iv. pretended zeal, and addressed the multitude 31–34. 10.] Time and place alike as represented by him, their leader. A indefinite. 11. a spirit of infirmity] man hardly could give forth a doctrine so at Her weakness was the effect of permitted variance with common sense and common power of the evil one (ver. 16); but whe, practice, without some by-end, with which ther we are to find here a direct instance he covered his violation of truth. That of possession, seems very doubtful. There by-end here was enmity to and jealousy of is nothing in our Lord's words addressed Jesus. The instance chosen exactly fits
Mark vi. o.
ought not this woman, 'being a daughter of Abraham, fch. xix. 9. whom Satan hath bound, lo, these eighteen years, sbe loosed from this bond on the sabbath day? 17 And t when he had said these things, all his adversaries were ashamed : and all the u people rejoiced for all the glorious things that were done by him. 18 8 v Then said he, Unto what is the 5 Mark W.:..
Matt. xiii. 31. kingdom of God like? and whereunto shall I resemble it ? 19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a [W great] tree; and the fowls of the air lodged in the branches of it. 20 And again he said, Whereunto shall I liken the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.
22 h And he went through the cities and villages, h Matt. ix. 25. teaching, and journeying toward Jerusalem. 23 Then said one unto him, Lord, are there few that be saved ? And he said unto them, 24 i Strive to enter in at the strait i Matt. vli. 13.
s render, to be.
"render, Thereupon. W omitted by several most ancient authorities, but perhaps because it does not occur in Matt. xii. 32.
I read and render, the narrow door. the circumstances. A beast tied to the dicated in ver. 17. The rendering theremanger is confined down as this poor upon is important, as pointing out the conwoman was.
16.7 The contrast is nexion. strongly drawn-between a dumb animal, 22—30.7 ANSWER TO THE QUESTION and (not merely a human creature, but) a AS TO THE NUMBER WHO SHALL BE daughter of Abraham-one of the chosen SAVED. Our Lord repeats, occasion being people (I cannot see any necessity for a given by a question peculiar to Luke, parts spiritual daughtership (Gal. iii. 7) being of His discourses spoken elsewhere, as rehere implied, -between a few hours, since ferred to below. 22.] This notice inthe last watering, and lo these eighteen cludes what follows in the cycle of this last years' (compare ver. 7, “Behold these journey, but disclaims any definiteness of three years ” ....). 17.) So far am place or time for it. But certainly it I from thinking a description of this kind seems to follow in natural order after our to be a mere general close, put in by the Lord's solemn warnings to repentance at Evangelist, that I would take it as an ac the beginning of this chapter. The curate and graphic account of the imme- enquirer can hardly have been a disciple of diate effect of our Lord's power and irre. Jesus (see ver. 28), but most likely a Jew sistible words, and the following parables from the multitude, who had heard his as spoken immediately thereupon, shewing discourses, and either from Jewish pride, the people the ultimate conquest which the or perhaps out of real desire to learn from Kingdom of God should obtain over all op. Him, put this question. 23.) On the position, however strong. On the parables word rendered that be saved, see note, themselves, see on Matt. xiii. 31–33. Acts ii. 47. Here, the implication of final 18-21.] These two parables, found in salvation is obvious. unto them, i.e. Matthew as above, and the former of them the multitude. Similar sayings have ocin Mark iv. 30-32, seem to have been curred in the Sermon on the Mount, but again spoken by our Lord at this time, in the connexion here is intimate and strict. reference to the progress of His Gospel in.
24.] See on Matt. vii. 13. The de
81: viii. 31 :
ix. 31. 1 Px.xxxii.6.
m Matt. XXV.
p Matt. vii. 23 XXV. 41. ver 95.
q Ps. vi. 8.
Matt. xxv. 41 r Matt. viii. 12
xiii. 42: xxiv 51.
t Matt. xix. 30
k see John vil. gate: for k many, I say unto you, will seek to enter in,
3. Rom. and shall not be able. 25 y. When once the master of the 192.16.6.° house is risen up, and mhath shut to the door, and ye
begin to stand without, and to knock at the door, saying, n ch. vi. 48. Lord, [z Lord,] open unto us; and he shall answer and • Matt..i. 23: say unto you, °I know you not whence ye are : 26 then
shall ye begin to say, We have eaten and drunk in thy p Matt. vii. 23: presence, and thou hast taught in our streets. 27 a p But
he shall say, I tell you, I know you] not whence ye are; a Pavli&9 depart from me, all ye c workers of iniquity. 28 dr There 5 minit...! Nxit: shall be weeping and gnashing of teeth, s when ye shall s Matt. viii. 11. see Abraham, and Isaac, and Jacob, and all the prophets,
in the kingdom of God, and you yourselves e thrust out. 29 And they shall come from the east, and from the west,
and from the north, and from the south, and shall sit 1:16. Mark down in the kingdom of God. 30 + And, behold, there are
y render, From the time when.
z omitted by several ancient authorities. Perhaps it was inserted from Matt. xxv. 11. å render, And.
C render, workmen. d render, There shall there be. The first “There” is local,—“in that place.”
e render, being thrust. scription of the broad and narrow ways is perhaps also to His having so often sat not here inserted, as probably by this time, at meat in the houses of various persons the narrow door (or gate was a familiar (the drinking must not be pressed as image. In what follows we must not meaning any thing different from the understand, shall seek to enter by it, and eating :-the expression is a general one shall not be able:'-the emphasis of the for taking a meal); as applied to Chriscominand is, seek to enter at the narrow tians, to the eating and drinking whereof door : for many shall seek to enter (else. those miracles were anticipatory. Both where), and shall not be able. After these are merely in His presence ;-very enter is to be supplied, in both places, into different from the drinking “ with you" salvation, or into the Kingdom of God. of which He speaks Matt. xxvi. 29, and
25.] A reason why this strive is so from “I will sup with him and he with important:- because there will be a day me," Rev. ii. 20. thou hast taught when the gate will be shut. The figure is in our streets) Applicable directly to those the usual one,-of a feast, at which the to whom the words were spoken, and furhouseholder entertains (in this case) the ther, in its fuller sense, to all among whom members of his family. These being as the Gospel is preached, even till the end. sembled, be rises and shuts the door, and
27. workmen of iniquity) This unnone are afterwards admitted. The usual expression seems to mean, persons from the time when extends to the end of engaged in the hire and receiving the wages ver. 25,- and the second member of the of unrighteousness : — see Matt. vii. 23, sentence begins with Then shall ye begin where "ye that work lawlessness” (so &c. to say The door is shut, ye begin to literally) answers to it. 28, 29.] See stand without and knock. On the spiri. Matt. viii. 11, 12, and notes. The tual import, see note on Matt. xxv. 11. verses occur here in a different connexion :
I know you not whence ye are: 'Ye Jews, who neglect the earnest endeai. e. 'Ye are none of my family-have no vour to enter now, shall weep and gnash relationship with me. 26. We have your teeth when ye see all the saints, Jews eaten and drunk in thy presence] As and Gentiles, in the Kingdom of God, and applied to the then assembled crowd, these yourselves excluded' (see ch. xvi. 23). words refer to the miracles of feeding,- In these two verses is the real answer to
last which shall be first, and there are first which shall be last.
31 The same day there came certain of the Pharisees, saying unto him, Get thee out, and depart hence : for Herod & will kill thee. 32 And he said unto them, Go ye, and tell that fox, Behold, I cast out devils, and I do cures to day and to morrow, and the third day Iuh shall be per- u Heb. ii. 10. fected. 33 Nevertheless I must i walk to day, and to
I read and render, In that hour. 8 render, is minded to. h render, am.
i render, journey. the question of ver. 23 given :-'they shall free-spokenness of the ancient world, which be MANY—but what is that to you, if you we meet with especially in the Hebrew be not among them ?' 30.] As the prophets, allowed such strong expressions, words here stand--somewhat different from without any thing peculiarly offensive being those in Matt. xx. 16– they seem to be found in them.” Bleek. 32, 33.] The a prophetic declaration of what shall be interpretation of this answer is difficult, in the course of the ingathering of these for two reasons -(1) that the signification guests ;-viz. that some who were the of the to day, to morrow, and the third first, or among the first to believe, shall day is doubtful—(2) that the meaning of fall from their high place, and vice versâ. I am perfected is also doubtful. The This former has, as Stier notices, been days mentioned are ordinarily supposed to remarkably the case with the Oriental be proverbially used ; to day, for his preChurches, which were the first founded sent working-to morrow, for that beand flourishing :-and, we may add, with tween the present time and his arrival at the mother church of Jerusalem, which Jerusalem- the third day, for that arrival, has declined, while her Gentile offsets have and the end of his work and course by his flourished.
Death. Against this, is (1) the posi. 31—35.] WARNING OF HEROD'S EN. tive use of the three days, in an affirmative MITY; OUR LORD'S REPLY. Peculiar to sentence,- of which no instance can be Luke :—the apostrophe in vv. 34, 35 was brought where the proverbial meaning is spoken by our Lord also on another occa. implied :-(2) the verb journey, proceed on sion, Matt. xxii. 37-39. 81.] In my mission, belonging to all three in ver. that hour is not necessarily definite. 33, whereas thus it only belongs to the two These Pharisees appear to have been sent first. The interpretation adopted by by Herod for the purpose of getting rid of Meyer (and Bleek) is this :- In three days Jesus out of his jurisdiction. Considering (literal days) the Lord's working of mira. his character, it is hardly possible that he cles in Galilee would be ended, which had should really have wished to kill one who excited the apprehension of Herod : and was 80 popular ;-he refused to do so then He would leave the territory, not for when Jesus was in his power afterwards fear of Herod, but because He was going in Jerusalem ;-but, as great multitudes to Jerusalem to die. The objection to this were now following Him about, and super- is, that the sense- of ending these present stitious fears, as we know, agitated Herod, works of healing, &c. does not seem a suffi. he wished to be quit of Him, and took cient one for I am perfected, which, as this means of doing so. I think this view applied to the Lord, surely must include is necessary to justify the epithet applied His Death. I own that neither of the to Herod, which certainly implies cunning above interpretations satisfies me, - and on his part. Stier thinks the Pharisees still less the various modifications of them invented the tale about Herod : but then which have been proposed. Nor can I how can the epithet applied to him be suggest any less open to objection :- but explained ? I cannot for a moment be. merely state my conviction, (1) that the lieve, as he does, that our Lord saw through days mentioned must have some definite the lie of the Pharisees, and yet adopted fixed reference to three actual days: (2) it, meaning the fox to signify themselves. that perfected is used in the solemn sense “ That Jesus in a public discourse uses elsewhere attached to the word: see John such an expression of the ruler of his coun. iv. 34, “ finish :” v. 36, xvii. 4; Acts xx. try, is not to be judged of by the manners, 24; 2 Cor. xii. 9; Heb. ii. 10, v. 9, vii. 28, and ways of speech, of our times. The especially ; X. 14, xi. 40, xii. 23; in all VOL. I.
y Lev. xxvi. 31,
32. Ps. lxix. 25. Isa. 1.7. Dan. ix. 27. Micah iii, 12.
Matt. xxi. 9.
John xii. 1S.
morrow, and the day following: for it cannot be that a * Matt. qiii. prophet perish kout of Jerusalem. 34 * O Jerusalem, Jeru37.
salem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy
children together, as a hen doth gather her brood under y Lev. Fr, her wings, and ye would not! 35 Behold, ' your house is Dan. is: 37 left unto you [1 desolate] : and [m verily] I say unto you,
Ye shall not see me, until [n the time come when] ye shall z Psacaviii. 26. say, 2 Blessed is he that cometh in the name of the Lord. Markizia. XIV. 1 And it came to pass, ° as he went into the house
of one of the chief Pharisees to eat bread on the sabbath k render (for perspicuity), outside of.
m omit : not in any ancient authority. Romitted (but perhaps because it does not occur in Matt. xxüi. 39) by many ancient authorities.
o render, when he had come. which places it is used in the original. gory. 34, 35.] These verses are in
If this Gospel had been a chrono- too close connexion with the preceding to logical calendar of our Lord's journey, the allow of the supposition that they are inmeaning would probably have been clear: serted unchronologically, as many suppose : but as we have none such, it is, and I be- and their variations from those in Matthew lieve must remain, obscure. Dr. Words- (xxiii. 37–39) are striking and character. worth's note is much to the point : “ It istic. For “for," which there accounts for must be remembered that Herod was ruler the desolation of the temple, then for the of Peræa as well as of Galilee : and that last time left by our Lord, does not appear John the Baptist had been put to death here, but and (or but) introducing a fresh at Machærus, where Herod had a palace, saying, having I believe another meaning : about ten miles E. of Jericho, and thirty E. and the words “from henceforth,” which of Jerusalem. St. Matt., xix. 1, and St. follow "ye shall not see me ” there, markMark, x. 1, 46, speak of our Lord being in ing that moment as the commencement of Peræa, whence He passed over the river the dereliction, are here omitted. Surely Jordan, and so came to Jericho, and thence these differences indicate an uttering of the to Bethany and Jerusalem for His Passion. words prophetically, previous to their ut. Herod had put John to death not in terance in the act of departure. Our Lord Galilee but in Peræa; and if our Lord was overleaps in prophetic foresight the death now, as seems probable, in Peræa or near just set forth as certain, and speaks of the it, it was very likely that the Pharisees ages to come, during which the holy city should endeavour to intimidate Him with should be desolate and trodden down of a threat of Herod's anger.” the day the Gentiles. That the very words, following means the same as “the third Blessed is he that cometh in the name of day” above. I must journey-in the Lord, were used by the multitude at the the original, it is the very word in which Lord's entry into Jerusalem, I should they had addressed Him, “ Depart (jour. much rather ascribe to a misunderstandney) hence,” ver. 31. for it cannot ing by them and the disciples of this very be .... a monopoly not without excep. declaration, than for a moment suppose, tions, for John had been put to death by as some have done, that these words found Herod out of Jerusalem. But our any sufficient fulfilment in that entry. Lord's saying is not to be so literally CHAP. XIV. 1-6.] HEALING OF A pressed; He states the general rule, which DROPSICAL MAN ON THE SABBATH. Pein His own case was to be fulfilled. There culiar to Luke. 1.] when he had is no reference to the power of the Sanhe. come, viz. during the journeying, ch. xii. drim to judge and condemn false prophets 33. one of the chief (men of the] (as some think), for the fact of perishing Pharisees] Though the Pharisees had no only is here in question ;, and our Lord official rulers as such, they had men to never would place himself in such a cate, whom they looked up, as Hillel, Schammai,