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1 Pet. ii. 2.

10–20. Rom.

xiii. 9. i Eph. vi. 2.

20. 1 Tim. vi. 19.

81 Cor. xiv. 20. them not: for 8 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, Exod. 12, Do not commit adultery, Do not kill, Do not steal, Do

m. not bear false witness, 'Honour thy father and thy mother. Col. iii. 20. 21 And he said, All these have I kept from my youth up.

22 Now when Jesus heard [n these things], he said unto k Matt, vl. 19, him, Yet lackest thou one thing : * sell all that thou hast,

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 O 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: 14Who then can be saved ? 27 And he said, "The things

which are impossible with men are possible with God. 28 Then Peter said, Lo, we have left 4 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

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 Met my are written by the prophets concerning the Son of man iii. 28shall be accomplished. 32 For n he shall be delivered m omit. n omit. Osome ancient authorities read merely, saw him. P some ancient authorities read, do they that have riches enter.

1 Gen. xviii, 14.

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


n Matt. xxvii.

9 the most ancient authorities read, our own [possessions]. in A. V. The word used by St. Luke 31–34.7 FULLER DECLARATION OF His points out more distinctly the tender age of SUFFERINGS AND DEATH. Matt. xx. 17 the children than that in Matthew and Mark, -19. Mark x. 32–34. The narrative of

18-30.7 QUESTION OF A RICH RULER: the journey now passes to the last section OUR LORD'S ANSWER, AND DISCOURSE of it,—the going up to Jerusalem, proTHEREUPON. Matt. xix. 16–30. Mark x. perly so called : that which in Matthew 17–31. The only addition in our narra. and Mark forms the whole journey. We tive is that the young man was a ruler, know from John xi. 54 that this journey perhaps of the synagogue: see notes on took place from Ephraim, a city near the Matthew and Mark,

32.] The betrayal is omitted

2. ch. xxiii. 1. John

Acts iii. 13.


ch. ii. 50: ix.
45. John X.
6: zii. 16.

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 : 0 Mark ini san and this saying was hid from them, neither knew they the video hon.*. things which were spoken.

35 And it came to pass, that as he was e 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 p ch. xvii. 19. 5 saved thee. 43 And immediately he received his sight, and followed him, 'glorifying God : and all the people, acheter al: when they saw it, gave praise unto God.

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

I render, coming.

S or, made thee whole : it is the same word as in Matt. ix. 22 : Mark v. 34 ; x. 52: chap. xvii. 19.

t render, he.

U not in the original. here, which is unaccountable if St. Luke fact that so many expressions are common saw St. Matthew's account, as also the to Mark and Luke : compare the wordomission of the crucifying, this being the ing of the two accounts. In Matthew of first announcement of it; see a similar course they are in the plural, as he has omission in ch. ix. 45. 34.] Peculiar two blind men.

39.] they which to Luke. none of these things-i.e. went before: in Matthew, “the multitude;": neither the Sufferings nor the Resurrection. in Mark, “many."

43.] Peculiar All was as yet hidden from them, and it (except followed him, which all three reseems not to have been till very shortly late) to St. Luke ;-his usual way of termi. before the event itself that they had any nating such narrations, as it certainly was real expectation of its happening.

the result of such a miracle-see ch. xiii. 35–43.) HEALING OF A BLIND MAN 17; ix. 43; v. 26. He, of the three evanAT THE ENTRANCE INTO JERICHO. Matt. gelists, takes most notice of the glory XX. 29–34. Mark x. 46–52, where see given to God on account of the miraculous notes. I have on Matthew spoken of acts of the Lord Jesus. the discrepancy of his narrative from the CHAP. XIX. 1-10.] ZACCHÆUS THE two others. The supposition that they PUBLICAN. Peculiar to St. Luke, and indi. were two miracles is perfectly monstrous; cating that though in the main his narraand would at once destroy the credit of tive is coincident with, yet it is wholly St. Matthew as a truthful narrator. If independent of those of St. Matthew and further proof of their identity were want. St. Mark. 2.) Zacchæus signifies in ing to any one, we might find it in the Hebrew, pure;' the name occurs in Ezra

q ch. v. 26.

Acts iv. 21: Xi. 18.


a Matt. ix. 11.

ch. V. 30.

b ch. iii. 14.
c Exod. xxii. 1.

1 Sam. xii. 8.

d ch. xiii. 16.


V 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 w 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. And he made

haste, and came down, and received him joyfully. 7 And a Matt. ix.". when they saw it, they all murmured, saying, a That he

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 bch.iji, 14 taken any thing from any man by b false accusation, I

1:& restore him fourfold. 9 And Jesus said unto him, This

day is salvation come to this house, forsomuch as he also is e (Matt. xviii. a d son of Abraham. 10 e For the Son of man is come to seek V literally, and he was.

w render, multitude. ii. 9: Neh. vii. 14. He was not a Gentile, power in it, had earned him this name with as Tertullian supposed, but a Jew, see his fellow-countrymen. Compare his conver. 9. chief among the pablicans] fession in the next verse.

8.] This Probably an administrator of the revenue need not have taken place in the morning ; derived from balsam, which was produced much more probably it was immediately in abundance in the neighbourhood.

on our Lord's entrance into the house, 4. a sycomore tree] not what we know while the multitude were yet murmuring by that name, but the Egyptian fig, a tree in the court, and in their presence. Our like the mulberry in appearance, size, and Lord's answer, This day is salvation come foliage, but belonging generically to the to this house, looks as if He were just fig-trees. It grows to a great size and entering the house, not just leaving it; height. See on ch. xvii. 6. 5.] The and the day meant must be the same with probability is, that our Lord's supernatural that in ver. 5. stood and said has knowledge of man (see John i. 48–50) is something formal and pre-determined about intended to be understood as the means of it: he stood forward, with some effort and his knowing Zacchæus: but the narrative resolve : see on ch. xviii. 11 ff., where the does not absolutely exclude the supposition word used of the Pharisee is the same. of a personal knowledge of Zacchæus on the

the half of my goods I give to the part of some around Him. But of what poor] See note on ch. xvi. 9. Zacchæus possible import can such a question be, may well have heard of that parable from when the narrative plainly shews us that one of his publican acquaintances, or perJesus saw into his heart? Cannot He haps repentance may have led him at once who knows the thoughts, call by the name to this act of self-denial. There is no also ? abide, probably over the night. uncertainty in if I have taken any thing : See John i. 40. I must-perhaps it the expression is equivalent to, whatever is my purpose, or even more, there is I have unfairly exacted from any man. necessity that I should; for especially in See note on ch. iii. 14. 9.] The an. these last days of our Lord's ministry, nouncement is made to him, though not in every event is fixed and determined by a the second person. salvation] in the divine plan. 7.) The murmurers are stronger sense, bringing with it all its Jews who were accompanying Him to blessings.

is & son of Abraham: Jerusalem, on the road to which Zacchæus's though despised by the multitude, has his house lay (see ver. 1). with a man rights as a Jew, and has availed himself of that is a sinner] His profession in life, them by receiving his Lord in faith and and perhaps an unprincipled exercise of his 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 Acts 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 x his ten servants, and delivered them ten y pounds, and said unto them, Occupy till I come. 148 But his citizens hated 8 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 z 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 journey to Jerusalem, undertaken as it had he come under the description of those been with such publicity, and accompanied (sheep) whom the good Shepherd came to with such wonderful miracles, was for the seek and save (Matt. xv. 24).

purpose of revealing and establishing the 11-27.] PÀRABLE OF THE MINÆ, or Messiah's kingdom. 12.] The groundPOUNDS. Peculiar to Luke. By the in- work of this part of the parable seems to troductory words, the parable must have have been derived from the history of been spoken in the house of Zacchæus, i.e. Archelaus, son of Herod the Great. The perhaps in the open room looking into the kings of the Herodian family made jourcourt, where probably many of the mul- neys to Rome, to receive their “ Kingdom." titude were assembled. A parable very On Archelaus's doing so, the Jews sent similar in some points to this was spoken after him a protest, wbich however was by our Lord in His last great prophetic not listened to by Augustus. The situadiscourse, Matt. xxv. 14–30. Many tion was appropriate; for at Jericho was modern Commentators maintain that the the royal palace which Archelaus had built two parables represent one and the same: with great magnificence. 13. ten] if so, we must at once give up, not only See on Matt. xxv. 1. The giving the mina the pretensions to historical accuracy on to each, is a totally different thing from the part of our Gospels (see ver. 11), but giving to one five, to another two, and to a all idea that they furnish us with the third one talent. The sums given are here words of our Lord anywhere: for the all the same, and all very small. The (Attic) whole structure and incidents of the two mina is ab of a talent, and equal to about are essentially different. If oral tradition £3 of our money. In Matthew the man thus varied before the Gospels were writ. gives his whole property to his servants; ten, in the report of our Lord's spoken here he makes trial of them with these words, how can we know that He spoke small sums ("a very little," see ver. 17). any thing which they relate ? If the Evan.

14.7 The nobleman, son of a king, gelists themselves altered, arranged, and literally, one high born, is the Lord Jesus; accommodated those discourses, not only the kingdom is that over his own citizens, is the above the case, but their honesty is the Jews. They sent a message after likewise impugned. Besides, we shall Him; their cry went up to Heaven, in the here find the parable, in its very root and persecutions of his servants, &c.; we will point of comparison, individual and dis- not have this man to reign over us. The tinct. Compare throughout the notes on parable has a double import: suited both Matthew. 11.] The distance of Jericho to the disciples (his own servants), and the from Jerusalem was 150 stadia = 16 Eng multitude (his citizens). 15.] what busilish miles and 6 furlongs

that ness they had carried on: not, what they the kingdom of God should immediately had gained.' 1623.] See on Matthew. appear] They imagined that the present It is observable here, however, how exactly

h Matt. xxv.21.

ch. xvi. 10.

m Matt, xlii.

12: xxv. 29. Mark iv. 25. ch. viii, 18.

the first, saying, Lord, thy & pound hath gained ten

b pounds. 17 And he said unto him, Well, thou good h Matt 11.21. servant: because thou hast been "faithful in a very little,

have thou authority over ten cities. 18 And the second came, saying, Lord, thy & pound hath gained five bpounds. 19 And he said likewise to him, Be thou also over five cities. 20 And d another came, saying, Lord, behold, here is

thy a pound, which I have kept laid up in a napkin : i Matt. Ixv.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. 1. 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 e mine own with usury? 24 And he said unto them that stood by, Take from him the 8 pound, and give it to him that hath

ten pounds. 25 And they said unto him, Lord, he hath m Matt. xtilten pounds. 26 [f 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 [8 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, & literally, mina.

b literally, minæ. C render, made. It is not the same word as in ver. 16. d read, the other.

e render, it. + omitted by the most ancient authorities. Probably inserted from Matt. xxv. 29. & omitted by many ancient authorities.

88 read, these. and minutely in keeping is every circum- the parable, in surprise at such a decision : stance. Thy pound hath gained ten then in ver. 26, the king answers them. pounds; the humility with which this is

27.] This command brings out both stated, where no account of each man's own comings of the Lord,—at the destruction ability is taken as in Matthew, and then the of Jerusalem, and at the end of the world : proportion of the reward,-ten cities,-80 for we must not forget that even now 'He according with the nature of what the is gone to receive a Kingdom and return; Prince went to receive, and the occasion of 'we see not yet all things put under His his return. It has been shewn by feet.' rabbinical citations that the Jews used the 28.] Not immediately after saying these napkin, or handkerchief, for wrapping and things ;-see on ver. 5 : unless they were keeping their money in. 25.] is pa- said in the morning on his departure. renthetical, spoken by the standers-by in 29–38.] TRIUMPHAL ENTRY INTO

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