25 And when he cometh, he findeth it swept than Solomon is here. and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there and the last stale of that man is worse than the first. i 32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. k 33 No man, when he hath lighted a candle, 27 ¶ And it came to pass, as he spake these putteth it in a secret place, neither under a things, a certain woman of the company lifted' bushel, but on a candlestick, that they which come in may see the light. с d Blessed is paps which up her voice, and said unto him, the womb that bare thee, and the thou hast sucked. 28 But he said, Yea, rather, blessed are they that hear the word of God, and keep it. 29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. f 36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle 30 For as Jonas was a sign unto the Nine- doth give thee light. g a Matt. 12. 30. Matt. 12. 43. - John 5. 14. Hebr. 6. 4. & 10. 26. 2 Pet. 2. 20.- ch. 1. 28, 48. — Matt. 7. 21. ch. 8. 21. James 1. 25. f Matt. 12. 38, 59. Jonah 1. 17. & 2. 10h 1 Kings 10. 1.- Jonah 3. 5.- Matt. 5. 15. Mark 4. 21. ch. 8. 16. See Matt. 5. 15.-m Matt. 6. 22.- Gr. a candle by its bright shining. Verse 24. When the unclean spirit] See on Matt. xii. 43. Verse 27. A certain woman-lifted up her voice, and said] It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son, was great indeed: but our blessed Lord shews her that even the holy Virgin could not be benefited by her being the mother of his human nature and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblameable life. Verse 29. This is an evil generation] Or, This is a wicked race of men. See on Matt. xii. 38-42. Verse 31. The queen of the south, &c.] Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, &c. See the note on ver. 7. The 32d verse may be read in the same way. Verse 33. No man, when he hath lighted, &c.] See on Matt. v. 15. Our Lord intimates that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship; he should act as a man who lighted a candle and then covered it with a bushel which must prevent the accomplishment of the end for which it was lighted. See also on Mark iv. 21, &c. Verse 34. The light of the body is the eye] Or, the eye the lump of the body. See on Matt. vi. 22, &c. The 35th and 36th verses are wanting in some MSS. and are variously read in others. Verse 36 The whole shall be full of light] Or, altogether enlightened; i. e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye, is as completely seen as if there was an eye in every part. So the eye is to every part of the body, what the lamp is to every part of the house. When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the gospel, may say, ignorance is the mother of devotion; but Christ shews that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do. Verse 37. To dine] Onw; agisnon. The word agor signifies the first eating of the day. The Jews made but two meals in the day; their agistov may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their duo or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus in his life, says, sect. 54. that the legal hour of the agitor on the sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop PEARCE. Verse 38. First washed] See on Mark vii. 2—4. 25. both as to your bodies and souls, as he intended should shew forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy! Verse 41. Give alms of such things as ye have] Meaning either what was within the dishes spoken of before; or what was within their houses, or power: or what they had at hand, for so ta vota is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have, is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning, in the preceding paraphrase. For a description of the rapine, &c. of the Pharisees, see on Matt. xxiii. 25. Verse 42. Ye tithe mint and rue] See on Matt. xxiii. 23. Verse 43. Ye love the uppermost seats] Every one of them affected to be a ruler in the synagogues. See on Matt. xxiii. 5. Verse 44. Ye are as graves which appear not] In Matt. Verse 39. Ye-make clean the outside] See on Matt. xxiii. xxiii. 27. our Lord tells them that they exactly resembled whitewashed tombs, they had no fairness but on the outside: (see the note there), but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them, did not consider what corruption was within: so they, under the veil of hypocrisy, covered The wickedness and A. D. 29. A.M. 4053. not, and the men that walk over them was shed from the foundation of the world, may be required of this genera An. Olymp. are not aware of them. CCII. 1. 45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. 46 And he said, Woe unto you also, ye lawyers! a for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. b 47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. C 49 Therefore also said the wisdom of God, * I will send them prophets and apostles, and some of them they shall slay and persecute: 50 That the blood of all the prophets which a Matt. 23. 4. b Matt. 23. 29.— Matt. 23. 34. Gen. 4. 8. their iniquities, so that those who had any intercourse or connection with them, did not perceive what accomplished knaves they had to do with. Verse 45. Thou reproachest us] He alone who searches the heart, could unmask these hypocrites; and he did it so effectually, that their own consciences acknowledged the guilt, and re-echoed their own reproach. Verse 46. Ye lade men with burdens] By insisting on the observance of the traditions of the elders, to which it appears by the way, they paid no great attention themselves. See on Matt. xxiii. 4. 51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye enter not in yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: 54 Laying wait for him, and "seeking to catch something out of his mouth, that they might ac cuse him. or intention, Bishop Pearce has well shewn in his note on this place, where he refers to a like use of the word in chap. ix. 45. xiv. 10. John x. 17. Rorn. v. 20. xi. 11. 1 Cor. i. 15, 31, &c. Verse 51. From the blood of Abel] See this subject explained at large on Matt. xxiii. 34. Required] Exσ may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and, it is intimated, that God will come by and by to require it, and to enquire how it was Verse 47. Ye build the sepulchres] That is, ye rebuild and shed, and to punish those who shed it. beautify them. See on Matt. xxiii. 29. Verse 48. Truly ye bear witness] Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to shew by your conduct towards me and my Apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old. Verse 49. The wisdom of God] These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, 1 Cor. i. 24.) added the words which follow here, on that occasion and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person; wherefore behold, I send you prophets, &c. Matt. xxiii. 34. See the note there, and see Bishop PEARCE. Verse 52. Ye have taken away the key of knowledge] By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on Matt. xxiii. 13. Verse 53. Began to urge him vehemently] Auras exur, they began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See chap. xii. 1. (for we cannot suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, chap. xxiii. 25. shews that these words were spoken on another occasion.) They therefore question him on a vaVerse 50. That the blood] That the particle wa, may be riety of points, and hope, by the multitude and impertinence translated so that, pointing out the event only, not the design" of their questions, to puzzle or irritate him, so as to induce A minister of the gospel of God should, above all men, be continent of his tongue: his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him, that he may speak unadvisedly with his lips, and thus prejudice the truth he was labouring to promote and defend. The following is a good prayer which all who are called to defend or proclaim the truths of the gospel, may confidently offer to their God."Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright and the fear of man. beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts that they may not be wanting to the cause of truth. Guide their tongue that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and long-suffer ing influence and direct their hearts; and may they ever feel the full weight of that truth: the wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good : Στηθι εδραιος ως ακμων τυπτόμενος, καλού γας αθλητου δέρεσθαι και νικάν. Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer.” CHAPTER XII. Christ preaches to his disciples against hypocrisy, and against timidity in publishing the gospel, 1-5. Excites them to have confidence in Divine Providence, 6, 7. Warns them against denying him, or betraying his cause, 8, 9. Of the blasphemy against the Holy Ghost, 10. Promises direction and support in persecution, 11, 12. Warns the people against covetousness, 13-15. Parable of the rich man who pulled down his granaries to build greater, 16-21. Cautions against carking cares and anxieties, 22-32. The necessity of living to God, and in reference to eternity, 33-40. At the request of Peter, he further explains the preceding discourse, 41-48. effects that should be produced by the preaching of the gospel, 49-53. The signs of the times, 54-57. The necessity of being prepared to appear before the judgment seat of God, 58, 59. A. M. 4033. A. D. 29. An. Olymp. IN b Nthe mean time, when there were || darkness, shall be heard in the light; gathered together an innumerable and that which ye have spoken in the multitude of people, insomuch that ear in closets, shall be proclaimed upon they trode one upon another, he began to say the house-tops. unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. 2 For there is nothing covered that shall not be revealed; neither hid that shall not be known. The 4 And I say unto you, my friends, Be not afraid of them that kill the body, and after that have no more that they can do: 5 But I will forewarn you whom ye shall fear; Fear him, which after he hath killed hath power 3 Therefore whatsoever ye have spoken in to cast into hell; yea, I say unto you, Fear him. * Matt. 16. 6. Mark 8. 15.— Matt. 16. 12. Matt. 10. 26. Mark 4. 22. NOTES ON CHAP. XII. Verse 1. An innumerable multitude of people] Tov pugiadwy Tov oxhov, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered. Ch. 8.17.- d Matt. 10. 28. Isai. 51.7,8, 12, 13 Jer. 1. 8. John 15. 14, 15. be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had however, a large proportion of both. Verse 2. There is nothing covered] See the notes on Matt. v. 15. x. 26, 27. Mark iv. 22. Verse 4. Kill the body] See on Matt. x. 28. Verse 5. Fear him] Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy person to maintain a fear of God, as the punisher Which is hypocrisy.] These words are supposed by some to of all unrighteousness. A man has but one life to lose, and Leaven of the Pharisees] See Matt. xvi. 1-12. one soul to save; and it is madness to sacrifice the salvation of rit of covetousness cancels all bonds and obligations; makes the soul, to the preservation of the life. Verse 6. Are not five sparrows sold for two furthings?] See this explained on Matt. x. 29. from which place we learn that two sparrows were sold for one farthing, and here that five were sold for two farthings: thus we find a certain proportion: for one farthing you could get but two, while for two farthings you could get five. Verse 7. Fear not therefore] Want of faith in the providence and goodness of God, is the source of all human inquietudes and fears. He has undertaken to save and defend those to the uttermost, who trust in him. His wisdom cannot be surprised, his power cannot be forced, his love cannot forget itself. Man distrusts God, 'and fears that he is forgotten by him, because he judges of God by himself; and he knows that he is apt to forget his Maker, and be unfaithful to him. See on Matt. x. 29-31. Verse 8. Shall confess] See on Matt. x. 32, 33. wrong right, and cares nothing for father or brother. Verse 14. A judge] Without some judgment given in the case, no division could be made, therefore Jesus added the word judge. PEARCE. A minister of Christ ought not to concern himself with secular affairs, any farther than charity and the order of discipline require it. Our Lord could have decided this difference in a moment; but the example of a perfect disengagement from worldly things was more necessary for the ministers of his church than that of a charity, applying itself to temporal concerns. He who preaches salvation to all should never make himself a party man; otherwise he loses the confidence, and consequently the opportunity of doing good to the party against whom he decides. Better to leave all these things to the civil magistrate, unless where a lawsuit may be prevented, and the matter decided to the satisfaction or acquiescence of both parties. Verse 15. Beware of covetousness] Or rather, beware of all Verse 10. Him that blasphemeth] See the sin against the inordinate desires. I add ons, all, on the authority of Holy Ghost explained, Matt. xii. 32. Verse 11. Unto magistrates, and powers] See Matt. x. 17-20. Take no thought] See Matt. vi. 25. x. 19. ye Verse 13. Speak to my brother, that he divide] Among the Jews, the children had the inheritance of their fathers divided among them: the eldest had a double portion, but all the rest bad equal parts. It is likely the person, complained of in the text, was the elder brother; and he wished to keep the whole to himself, a case which is far from being uncommon. The spi ABDKLM-Q. twenty-three others, both the Syriac, all the Persic, all the Arabic, Coptic, Ethiopic, Armenian, Vulgate, all the Itala, and several of the primitive Fathers. Inordinate desires. IIλovius, from zλucy, more, and exer, to have, the desire to have more and more, let a person possess whatever he may. Such a disposition of mind is never satisfied; for as soon as one object is gained, the heart goes out after another. Consisteth not in the abundance] That is, dependeth not on the abundance. It is not superfluities that support man's life, |