The parable of the ST. LUKE. barren fig-tree. were 'sinners above all men that dwelt it down; why cumbereth it the A.M.4083, An. Olymp. in Jerusalem ? ground? A.M. 4033. CCII. 1. 5 I tell you, Nay: but, except ye repent, ye shall all likewise perish. 6 He spake also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig tree, and find none: cut A. D. 29. An. Olymp. CCII. 1. 8 And he answering said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it. 9 And if it bear fruit, well: and if not, then after that thou shalt cut it down. 10 ¶ And he was teaching in one of the gogues on the sabbath. syna 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was a Or, debtors, Matt. 18. 24. ch. 11. 4. b Isai. 5. 2. Matt. 21. 19, professing to be under the law, are bound by the law to be Jewish church. 3. Planted in his vineyard, established in the obedient to all its precepts; those who obey not are land of Judea. 4. He came seeking fruit, he required that the reckoned debtors to the law, or rather to that divine justice Jewish people should walk in righteousness, in proportion to from which the law came. A different word is used when the spiritual culture he bestowed on them. 5. The vine-dresser, speaking of the Galileans, they are termed aparwho, as the Lord Jesus, for God hath committed all judgment to the this word is often used to signify heathens; see the notes on Son, John v. 22. 6. Cut it down, let the Roman sword be chap. vii. 37. it is probably used here in nearly a similar sense. unsheathed against it. 7. Let it alone; Christ is represented Do ye who live in Jerusalem, and who consider yourselves as intercessor for sinners, for whose sake, the day of their propeculiarly attached to the law, and under the strongest obliga-bation is often lengthened; during which time he is constantly tions to obey it; do ye think that those Galileans were more heathenish than the rest of the Galileans because they suffered such things? No, It was not on this account that they perished: both these cases exhibit a specimen of the manner in which ye shall all perish, if ye do not speedily repent, and turn to God." Verse 5. Ye shall all likewise perish.] Naavτws, oμow, in a like way, in the same manner. This prediction of our Lord was literally fulfilled. When the city was taken by the Romans, multitudes of the priests, &c. who were going on with their sacrifices, were slain, and their blood mingled with the blood of their victims; and multitudes were buried under the ruins of the walls, houses, and temples. See Josephus, War, b. vi. ch. iv, v, vi. and see the notes on Matt. xxiv. employed in doing every thing that has a tendency to promote their salvation. 8. Thou shalt cut it down; a time will come, that those who have not turned at God's invitations and reproofs, shall be cut off, and numbered with the transgressors, Verse 7. Behold, these three years] From this circumstance in the parable, it may be reasonably concluded that Jesus had been, at the time of saying this, exercising his ministry for three years past, and, from what is said in ver. 8. of letting it alone this year also, it may be concluded likewise that this pa rable was spoken about a year before Christ's crucifixion; and if both these conclusions are reasonable, we may thence infer that this parable was not spoken at the time which appears be assigned to it; and that the whole time of Christ's public ministry was about four years. See Bishop Pearce. But it has already been remarked that St. Luke never studies chronological arrangement. See the Preface to this gospel. to Why cumbereth it the ground?] Or in other words, why should the ground be also useless. The tree itself brings forth no fruit; let it be cut down that a more profitable one may be planted in its place. Cut it down. The Codex Beza has added It is very wrong to suppose that those who suffer by the sword, or by natural accidents, are the most culpable before || God. An adequate punishment for sin cannot be inflicted in this world: what God does here, in this way, is in general, 1st. through mercy to alarm others; 2. to shew his hatred to sin; 3. to preserve in men's minds a proper sense of his providence and justice; and 4. to give sinners, in one or two particular in-here, stances, a general specimen of the punishment that awaits all the perseveringly impenitent. Verse 6. A certain man] Many meanings are given to this parable, and divines may abound in them; the sense which ur Lord designed to convey by it, appears to be the following. 1. A person, viç, God almighty. 2. Had a fig-tree, the :gs Tan, bring the axe and cut it down. If this reading be genuine, it is doubtless an allusion to Matt. iii. 10. Now the axe lieth at the root of the trees; if the writer has added it on his own authority, he probably referred to the place abovementioned. See the note on the above text. Verse 11. A woman which had a spirit of infirmity] Relative to this subject three things may be considered. The woman bowed together by Satan, CHAP. XIII. loosed on the sabbath day. A. M. 4033. bowed together, and could in no wise There are six days in which men 1. D. 29. CCIL. 1. 12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity. 13 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 on the sabbath day; and said unto the people, A. M. 4033. ought to work: in them therefore A. Olymp. a Mark 16. 18. Acts 9. 17.- Exod. 20. 9. Matt. 12. 10. Mark 3. 2. ch. 6. 7. & 14. 3. e ch. 14, 5. ch. 19. 9. I. The woman's infirmity. III. The conduct of the ruler of the synagogue on the occasion. I. The woman's infirmity. 1. What was its origin? SIN. Had this never entered into the world, there had not been either pain, distortion, or death. 2. Who was the agent in it? Satan; ver. 16. God has often permitted dæmons to act on, and in the bodies of men and women; and it is not improbable that the principal part of unaccountable, and inexplicable disorders, still come from the same source. 3. What was the nature of this infirmity? She was bowed together, bent down to the earth, a situation equally painful and humiliating; the violence of which she could not support, and the shame of which she could not conceal. 4. What was the duration of this infirmity? Eighteen years. A long time to be under the constant and peculiar influence of the Devil. 5. What was the effect of this infirmity? The woman was Fo bowed together, that she could in no case stand straight, or look toward heaven. II. The woman's cure. 1. Jesus saw her, ver. 12. Notwithstanding her infirmity | was great, painful, and shameful, she took care to attend the synagogue. While she hoped for help from God, she saw it was her duty to wait in the appointed way, in order to receive it. Jesus saw her distress, and the desire she had both to worship her Maker, and to get her health restored, and his eye affected his heart. terrifies, and the hand of his power expels the dæmon. Ordinances, however excellent, will be of no avail to a sinner, unless he apprehend Christ in them. 4. Immediately she was made straight, ver. 13. This cure was 1. a speedy one-it was done in an instant. 2. It was a perfect one-she was made completely whole. 3. It was a public one-there were many to attest and render it credible. 4. It was a stable and permanent one--she was loosed, for ever loosed from her infirinity. 5. Her soul partook of the good done to her body-she glorified God. As she knew before, that it was Satan who had bound her, she knew also that it was God only that could loose her; and now, feeling that she is loosed, she gives God that honour which is due to his name. III. The conduct of the ruler of the synagogue 1. He answered with indignation, ver. 14. It would seem as if the dæmon who had left the woman's body, had got into his heart. It is not an infrequent case to find a person filled with rage and madness, while beholding the effects of Christ's power upon others. Perhaps like this ruler, he pretends zeal and concern for the honour of religion: "these preachings, prayer-meetings, convictions, conversions, &c. are not carried on in his way, and therefore they cannot be of God.” Let such take care, lest while denying the operation of God's hand, they be given up to dæmonic influence. 2. He endeavours to prevent others from receiving the kind help of the blessed Jesus-He said unto the people, &c. ver. 14. Men of this character, who have extensive influence over the poor, &c. do immense harm: they often hinderthem from hearing that word which is able to save their souls. 2. He called her to him. Her heart and her distress spoke But for this also, they must stand before the judgment seat loudly, though her lips were silent; and as she was thus call-of Christ. Reader, hast thou ever acted in this way? ing for help, Jesus calls her to himself that she may receive help. 3. Jesus retorts his condemnation with peculiar force: ver, 15, 16. Thou hypocrite-to pretend zeal for God's glory, 3. Jesus laid his hands on her. The hand of his holiness when it is only the workings of thy malicious, unfeeling, and Parables of the mustard seed and leaven. ST. LUKE. A. D. 19. An. Olymp. с Salvation must be earnestly sought. A. D. 99. AM4 CCHI. 1. A. M. 4053. from this bond on the sabbath day? 24 Strive to enter in at the strait 17 And when he had said these gate: for many, I say unto you, will things, all his adversaries were asham-seek to enter in, and shall not be able. ed: and all the people rejoiced for all the 25 When once the master of the house is glorious things that were done by him. risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are : a 18 Then said he, Unto what is the 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 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 And he went through the cities and villages, teaching, and journeying toward Jerusalem. 23 Then said one unto him, Lord, are there few that be saved? And he said unto them, a Matt. 13. 31. Mark 4. 30.- -Sec Matt. 13. 33.-- Matt. 9. 35. Mark 6, 6. 2 Esdr. 8, 1, 3.- e Matt. 7. 13.- f See John 7. 31. & 8. 21. & 13. 33. Rom. 9. 31.- - Ps. S2. 6. Isai. 55. 6. 26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our streets. I know you m 27 But he shall say, I tell you, not whence ye are; depart from me, all ye workers of iniquity. n 28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves 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 down in the kingdom of God. uncharitable heart. Wouldst thou not even take thy ass to water upon the sabbath day? and wouldst thou deprive a daughter of Abraham, (one of thy own nation and religion) of the mercy and goodness of God upon the sabbath ? Was not the sabbath instituted for the benefit of man? all that is said, from chap. ix. 51. as having been done and spoken while Christ was on his last journey to Jerusalem. See the note on chap. ix. 51. and xii. 58. and see the Preface. Verse 23. Are there few that be saved?] A question either of impertinence or curiosity, the answer to which can profit no man. The grand question is, Can I be saved? Yes. How? Strive earnestly to enter in through the straight gate . 4. His adversaries were ashamed, ver. 17. The mask of their hypocrisy, the only covering they had, is taken away; and now they are exposed to the just censure of that multi-aywnɲɛsde, agonize—exert every power of body and soul-let tude whom they deceived, and from whom they expected continual applause. 5. His indignation and uncharitable censure, not only turn to his own confusion, but are made the instruments of the edification of the multitude-they rejoiced at all the glorious things which he did. Thus, O Lord! the wrath of man shall praise thee, and the remainder thereof thou shalt restrain. A preacher will know how to apply this subject to general edification. your salvation be the grand business of your whole life. Verse 24. Many-will seek] They seek-wish and desire; but they do not strive: therefore, because they will not agonize-will not be in earnest, they shall not get in. See this subject more particularly explained on Matt. vii. 13, 14. Verse 25. And hath shut to the door] See the notes on Matt. vii. 22, 23. and xxv. 10, 11—41. Verse 28. Abraham, and Isaac, &c.] See on Matt. viii. 12. where the figures and allusions made use of here, are Verses 18, 19. The kingdom-is like a grain of mustard particularly explained. seed] See on Matt. xiii. 31. Verse 21. Like leaven] See this explained, Matt. xiii. 33. Verse 29. They shall come] That is, the Gentiles in every part of the world, shall receive the gospel of the grace of God, when the Jews shall have rejected it. Verse 30. There are last which shall be first] See on Matt xix. 30. Perfected.] Or finished, thoμa. I shall then have accomplished the purpose for which I came into the world, Verse 31. Depart hence, &c.] It is probable, that the place leaving nothing undone, which the council of God designed from which Christ was desired to depart, was Galilee or Pe- me to complete. Hence, in reference to our Lord, the word rea; for beyond this Herod had no jurisdiction. It can implies his dying; as the plan of human redemption was not scarcely mean Jerusalem, though it appears from chap. xxiii.finished, till he bowed his head and gave up the ghost on the 7. that Herod Antipus was there, at the time of our Lord's crucifixion. Herod will kill thee.] Lactantius says, that this, Herod was the person who chiefly instigated the Jewish rulers to put our Lord to death: Tum Pontius, et illorum clamoribus, et Herodis tetrarcha instigatione, metuentis ne regno pelleretur, victus est:-fearing lest himself should be expelled from the kingdom, if Christ should be permitted to set up his. See LACT. Inst. Div. lib. iv. c. xviii. and Bishop Pearce on Luke xxiii. 7. Verse 32. Tell that fox] Herod was a very vicious prince, and lived in public incest with his sister-in-law, Mark vi. 17. if our Lord meant him here, it is hard to say why the character of fox, which implies cunning, design, and artifice, to hide evil intentions, should be attributed to him, who never seemed studious to conceal his vices. But we may suppose that Christ, who knew his heart, saw that he covered his desire for the destruction of our Lord, under the pretence of zeal for the law, and welfare of the Jewish people. A fox among the Jews, appears to have been the emblem of a wicked ruler, who united cunning with cruelty; and was always plotting how he might aggrandize himself, by spoiling the people. See a quotation in Schoetgen. cross: see John xix. 30. where the same word is used. It is used also in reference to Christ's death, Heb. ii. 10. v. 9. see also Acts xx. 24. and Heb. xii. 23. The word finish, &c. is used in the same sense both by the Greeks and Latins. See КУРКЕ. Verse 33. I must walk, &c.] I must continue to work miracles, and teach for a short time yet, and then I shall die in Jerusalem: therefore I cannot depart according to the advice given me, (ver. 31.) nor can a hair of my head fall to the ground, till my work be all done. To-day, and to-morrow, &c.] Kypke contends, that the proper translation of the original is, I must walk to-day and to-morrow IN THE NEIGHBOURING COASTS: and that εχόμενη is often understood in this way: see Mark i. 38. and his notes there. That Christ was now in the jurisdiction of Herod, as he supposes, is evident from ver. 31. that he was on his last journey to Jerusalem, chap. ix. 51. that he had just passed through Samaria, chap. ix. 52, 56. that as Samaria and Judea were under the Roman procurator, and Perea was subject to Herod Antipas, therefore he concludes, that Christ was at this time in Perca; which agrees with Matt. xix. 1. and Mark x. 1. and Luke xvii. 11. He thinks if the words be not understood in this way, they are contrary to ver. 32. to live and act. Perish out of Jerusalem.] A man who professes to be a prophet, can be tried on that ground, only by the grand Sanhedrin, which always resides at Jerusalem and as the Jews are about to put me to death, under the pretence of my being a false prophet, therefore my sentence must come from this city, and my death take place in it. The following observation from the judicious Bishop Pearce which says, that on it Christ is to die, while this says he is deserves attention. "It is not certain," says he, "that Jesus meant Herod here: he might only have intended to call that man so, from whom the advice of departing came, (whether from the speaker himself, or the person who sent him :) for it is probable, that the advice was given craftily, and with design to frighten Jesus, and make him go from that place." To-day and to-morrow] I am to work miracles for two days more, and on the third day I shall be put to death. But it is probable that this phrase only means, that he had but a short time to live, without specifying its duration. Verse 34. O Jerusalem, Jerusalem] See the note on Matt. xxiii. 37-39. where the metaphor of the hen is illustrated from the Greek Anthology. Christ predicts the destruction of A. D. 29. CCII. 1. An. Olymp. A.M. 433 thee; how often would I have gather- desolate and verily I say unto you, A. M. 4053. CCIL 1. Ye shall not see me, until the time An. Olymp. a Lev. 26. S1, 32. Ps. 69. 25. Isai. 1.7. Dan. 9. 27. Micah 3. 12. b Ps. 118. 26. Matt. 21. 9. Mark 11. 10. ch. 19. 38. John 12. 13. Verse 35. Your house] O oxos, the temple-called here your house, not my house-I acknowledge it no longer, I have abandoned it, and will dwell in it no more for ever. So he said, 2 Chron. xxxvi. 17. when he delivered the temple into the hands of the Chaldeans-the house of YOUR sanctuary. A similar form of speech is found Exod. xxxii. 7. where the Lord said to Moses, THY people, &c. to intimate, that he acknowledged thein no longer for his followers. See the notes on Matt. xxiii. 21, 28. But some think that our Lord means not the temple, but the whole commonwealth of the Jews. The principal subjects in this chapter, may be found considered at large, on the parallel places in Matthew and Mark, to which the Reader is referred. As to the account of the woman with the spirit of infirmity, which is not mentioned by any other of the Evangelists, see it largely illustrated in the notes on ver. 10, &c. CHAPTER XIV. The Christ heals a man ill of the dropsy, on a sabbath day, 1—6. IIe inculcates humility by a parable, 7—11. poor to be fed, and not the rich, 12-14. The parable of the great supper, 15-24. How men must become disciples of Christ, 25-27. The parable of the prudent builder, who estimates the cost, before he commences his work, 28-30. And of the provident king, 31, 32. The use of these parables, 33. The wility of salt, while in its strength and perfection; and its total uselessness, when it has lost its savour, 34, 35. ND it came to pass, as he went || sabbath day, that they watched him. into the house of one of the 2 And, behold, there was a certain chief Pharisees to eat bread on the man before him which had the dropsy. A. M. 4033. An. Olymp. A A. M.4053. A. D. 29. An. Olymp. CCII. 1. a Job 5. 13, 15. Psal. 37. 32. & 140. 5. Jer. 20. 10. Mark 3. 2. Luke 6. 7. & 11. 37. NOTES ON CHAP. XIV. Verse 1. Chief Pharisees] Or, one of the rulers of the Pharisees. A man who was of the sect of the Pharisees, and one of the rulers of the people. To eat bread on the sabbath day] But why is it that there should be an invitation or dinner given on the sabbath day? Answer. The Jews purchased and prepared the best viands they could procure for the sabbath day, in order to do it honour. See several proofs in Lightfoot. As the sabbath is intended for the benefit both of the body and soul of man; it should not be a day of austerity or fasting, especially among the labouring poor. The most wholesome and nutritive food should be then procured if possible; that both body and soul may feel the influence of this divine appointment, and give God the glory of his grace. On this blessed day, let every man eat his bread with gladness and singleness of heart, praising God. In doing this, surely there is no reason that a man should feed himself without fear. If the sabbath be a festival; let it be observed unto the Lord: and let no unnecessary acts be done; and avoid that bane of religious solemnity, giving and receiving visits on the Lord's day. They watched him.] Or, were maliciously watching, açar gouurvo-from ago, intens. or denoting ill, and new, to observe, watch. Raphelius, on Mark iii. 2. has proved from a variety of authorities, that this is a frequent meaning of the word :—clam et insidiosè observare, quid alter agat—to observe privately and insidiously what another does. The context plainly proves that this is the sense in which it is to be taken here. The conduct of this Pharisee was most execrable. Professing friendship and affection, he invited our blessed Lord to his table, merely that he might have a more farourable opportunity of watching his conduct, that he might |