The rich man]

another, committeth adultery: and whosoever marrieth her that is put away from her husband committeth adultery.

19 There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day: 20 And there was a certain beggar named Lazarus, which was laid at his gate, full of sores,

21 And desiring to be fed with the crumbs which fell from the rich man's table moreover the dogs came and licked his sores.

22 And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom : the rich man also died, and was buried;

23 And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.

24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.

. [and Lazarus. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.

26 And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.

27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house:

28 For I have five brethren; that he may testify unto them, lest they also come into this place of torment.

29 Abraham saith unto him, They have Moses and the prophets; let them hear them.

30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent.

31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. (L)

In the close of this parable our Lord adds, "He that is faithful in that which is least, is faithful also in much," &c.; that is, where there is a principle of grace in the heart, it will lead persons to be uniformly diligent and faithful in the improvement of whatever talents they may be intrusted with; and those who neglect to improve their talents from the consideration of their being of minor importance, would be equally negligent of greater. What is added, "Who shall give you that which is your own?" seems best explained by the parable of the talents (Matt. xxv. 14-30), where we find the one talent, which had been totally neglected and misimproved by its possessor, is presented as a reward to him who had received the five talents and had improved them-it was given to him as his own. Our Lord then repeats several

things delivered in his Sermon on the Mount, and on other occasions, respecting the impossibility of serving those opposite masters, God and Mammon; the one always forbidding what is required by the other. But these things have been already noticed.

The Pharisees, who were covetous as well as hypocritical, hearing all these observations, derided the holy preacher who delivered them, and brought upon themselves severer admonitions. "Ye are they which justify yourselves before men, but God knoweth your hearts!"

(L) Ver. 19–31. The parable of the rich man and Lazarus.-A very awful subject now presents itself, and gives us a glance into the eternal worlds of bliss and misery. It is not called a parable, but the incidents plainly mark it to be such,

Ver. 19. A certain rich man.-The word Dives being the Latin for rich, has occasioned this to be called the parable of Dives and Lazarus."

Ver. 21. The crumbs.-See Note on Matt. xv. 27. Licked his sores.-This shows that they "had not been closed, neither bound up," &c. See Isa. i. 6. 23. In hell-Gr. Hades-answering to the Heb. Shoel, which we have repeatedly explained in reference to both its departments of bliss and misery. See our Notes on Ps. xvi. 10; Matt. xvi. 18. But we must here confine its import to the world of mi

sery, for" he lifted up his eyes, being in torment." Comp. Mark ix, 54; Luke vi, 24.

Ver. 27. My father's house.-It should seem as if the old gentleman had been superannuated and had transferred the management of his concerns to this his eldest and profligate son.

Ver. 29. Moses and the Prophets.-See on Job xix. 25, &c.; Ps. xvi. xvii. lxxiií. &c.; Eccles. xii. 7; Isa. xxvi. 19-21; li. 6, &c. Our Lord also directs us to look into the Old Testament for the doctrine of "eternal life." See John v. 39.

The duty]

CHAP. XVII.

[Omit, and pass to v. 7.] THEN said he unto the disciples, It is impossible but that offences will come : but woe unto him, through whom they come! 2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to

5 And

yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, Ire pent; thou shalt forgive him. the apostles said unto the Lord, Increase 6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.

our faith.

7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?

[of servants.

8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?

9 Doth he thank that servant because he did the things that were commanded him? I trow not.

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.

11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:

13 And they lifted up their voices, and said, Jesus, Master, have mercy

on us.

and Dr. Lightfoot says, the Rabbins have, in the Gemara, one somewhat similar.

Two characters are here introduced; the one a rich man, splendidly arrayed, and luxuriously fed. In the present world he seems to have enjoyed all that heart could wish. In his lifetime he was "comforted" with all the "good things" which earth affords; and he appears not to have extended a wish beyond them. Ask what he did? His mornings seem to have been taken up with dressing for his company, and his afternoons in feasting with them. It is not to be supposed that any readers of the Cottage Bible are thus occupied; but in the higher circles how many are there, of both sexes, that answer exactly to the description!

Nor was he by any means the worst of characters. We hear nothing of his oppressing the poor, or defrauding the widow. He was not a hero or a ruffian. We hear no tale of blood or murder. He even did some good works. He suffered a poor beggar to lie at his gate, and solicit alms from his visitors: nay, probably, he even sent

him" the crumbs" from his own table, as desired. But let us turn to the beggar, whose very name (Lazarus) implies that he was helpless, and the circumstance of his being laid at the rich man's gate seems to imply that he was daily carried there to beg. He was not only poor and necessitous, but he was diseased-" full of sores," and consequently subject to much pain. It has been doubted whether the circumstance of dogs licking his sores is to be considered as an alleviation or aggravation of his misery; thus much, however, it shows, that his sores were not dressed, nor covered from the cold. But death was sent to his deliverance, and attending angels wafted him to "Abraham's bosom," the Paradise of the Hebrews, where Abraham is placed at the head of the table, and his children round him; but Lazarus was placed next him in the seat of honour and affection, leaning upon his bosom, even as the beloved John leaned on the bosom of our Lord.

But the rich man died also, and was buried, doubtless, according to his rank in

CHAP. XVII. Ver. 1, 2. It is impossible but that offences will come.-Comp. Matt. xviii. 6, 7.

Ver. 2. Better that a millstone, &c.-This was a proverbial saying, used both by Jews and Gentiles, and it was one of the ancient Hindoo punishments for murder-especially when committed by females. Orient Lit. No. 1312.

Ver. 3, 4. Take heed to yourselves.-See Matt. xvii. 16, 21, &c.

Ver. 6. If ye had faith.-Comp. Matt. xvii. 20.This sycamine tree-Doddr. "Sycamore tree." From the largeness of its root, Dr. Shaw says, this is one of the most difficult trees to be rooted up.

Ver. 7. Will say unto him by and by.-Doddr." As soon as he comes in from the field." Camp. "On his return from the field."-Go and sit down-Doddr "Come in, and sit down," &c.

Ver. 9. I trow not.-Camp. " I suppose not."

life; but his soul entering the eternal world, and no kind angel being in waiting to conduct him to the skies, his sins and follies sunk him into "hell," the receptacle of sinners in another life. There he "lifted up his eyes" to heaven, who seldom or never had lifted them up before, either in praise or prayer. But he was now in torment. He saw Abraham, of whom he had doubtless often heard with apathy, or perhaps scepticism; but, alas! it was afar off, and Lazarus, the beggar, was in his bosom.

Behold, he prayeth-but, perhaps, never having addressed a prayer to God, he dare not presume to raise his thoughts so high: besides, he saw Abraham, and a sensible object before his eyes was calculated (as many argue) to assist the fervour of his devotions. He saw Lazarus also in his bosom, and the gratitude with which the beggar had formerly received the crumbs sent from the rich man's table, might induce him to think he would readily engage in any act of kindness on his behalf. His request also was small; it was not to return to earth, much less to be raised to heaven; but merely for a slight alleviation of his pain, "a drop of water to cool his tongue" and such, perhaps, he had sometimes ordered to be given to Lazarus with his broken meat, when lying at his gate. But, alas" the door was shut," "a great gulf is fixed," which cannot be repassed. The present life is the day of grace; and, at its termination, God's mercies are clean gone for ever.'

"

Abp. Tillotson has remarked that this is the only instance recorded in Scripture of praying to a departed saint, and the application was totally in vain: whatever knowledge the blessed and the miserable might have of each others situation, they could have no intercourse. No miserable prisoner can escape his dungeon, nor can any compassionate spirit among the blessed stoop to his relief.

The nature of future punishment is a subject so full of terror that no good man can speculate thereon with pleasure: the only use to be made of this awful doctrine is in the way of warning to ourselves or others, as a fiery beacon to guard us from the entrance to the bottomless pit.

"Tremble, my soul, and kiss the Son;
"Sinners obey the Saviour's call;
"Else your damnation hastens on,
"And hell gapes wide to meet your fall! "

Walls.

The rich man-once so called-finding he can obtain no mercy for himself, thinks of five younger brethren in his father's house, with whom he, as the elder brother, had been in the habit of carousing; and who having shown the same love of dissipation, and the same neglect of moral and religious duties, he had every reason to fear they might come to the same place of torment. Some speculating divines, supposing that it must be impossible for a lost spirit to feel any sympathy or affection, conclude that he must have acted solely from the apprehension of their increasing his own misery by their presence. Of this we are not quite certain; but we are fully sensible that sinners who have united in crime, meeting together in a state of punishment, may mutually aggravate each other's sufferings.

But what shall we say of his request to send Lazarus to his father's house? It was made, undoubtedly, under the idea that the testimony of a departed spirit, or a re-animated body from the grave, would afford evidence incontrovertible of the realities of an eternal world, and at the same time make an irresistible impression on the mind. But this does not appear to be founded in a correct knowledge of human nature. No miracles except miracles of grace (so to speak) can reach the heart. We read of many angelical appear ances under the Old Testament, but very few of them were to wicked men; indeed, the only one we recollect, that to Balaam, left him as vile a hypocrite as it found him. Nor have we any instance of persons being converted either by apparitions or by the resurrection of the dead, farther than their being convinced thereby of our Saviour's mission. Even some of the Jews who saw Lazarus after his resurrection, would fain have put him to death again. (John xii. 10.) So true is it, that if men "regard not Moses and the Prophets, neither will they be persuaded though one rose from the dead.

It has indeed been maintained by a man of great literary rank (Bp. Warburton), that Moses nowhere asserts "a future state of rewards and punishments;" yet our Lord has shown that his language necessarily implies it. (See our Exposition of Matt. xxii. 15-46) and in the Psalms and Prophets we have many decisive passages to that effect, some of which we have noticed as we have passed through them (See Note on v. 39). But the Epistle to the

Hebrews affords the most decisive refutation of this dangerous hypothesis, and shows that both Patriarchs and Prophets, lived and died in the faith of a resurrection to eternal life. (Heb. xi. 13, &c.)

CHAP. XVII.

(M) Ver. 7-19. Against human merit: ten lepers healed, one only of whom turned back to give thanks. Of all the errors of anti-Christianity, there is no one so opposite to the spirit and temper of Christ, nor so dangerous in its nature and tendency, as the doctrine of human merit. Instead of leading to humility, the great Christian grace, it fosters pride; it even leads men-sinful men-to assume airs of consequence in the sight of God; and yet how natural this is to the human mind, we see in the example of the apostle Peter, Matt. xix. 27: We have forsaken all, and followed thee; what shall we have therefore?" True, they had left their fishing-smacks and their nets; but what could Cesar have said more if he had left his throne? To humble this consequence in the disciples, our Lord teaches them that they are nothing superior to the humblest class of domestic servants, even slaves, who, on coming from their field labour, are required first to wait upon their master before they are allowed to eat or drink themselves; and after all they could claim no thanks, as they had done no more than was their duty; and being their master's property, were considered no more entitled to his thanks than were his domestic cattle. This may seem degrading; but is not this the doctrine of the New Testa

ment throughout? "Ye are not your own for ye are bought with a price; therefore glorify God in your body, and in your spirit, which are God's." (1 Cor. vi. 19, 20.)

In our Lord's journey through Samaria, in his way to Jerusalem (as mentioned ch. ix. 51,52), on entering into a village he was met by ten lepers, who, being obliged to live separately without the limits, stood afar off and implored his mercy,—“ Jesus, Master, have mercy on us!" When he saw them, and the condition in which they were, he directed them, as on other occasions, to go and show themselves to the priests serving in the temple, and on the way they were all healed; but one only returned to glorify God, and thank the Saviour, and this one, to the disgrace of the Jewish character, was a Samaritan, "" an alien from the Commonwealth of Israel."

"These lepers (says Bp. Hall) obeyed, and went [as directed, to the priests]. As they went they were healed.' Lo! had they stood still they had remained lepers; now they went, they are whole. What haste the blessing makes to overtake their obedience! This walk was required by the very law, if they should have found themselves healed. . The horror of

the disease adds to the grace of the cure; and that is so much more gracious as the task is easier: it shall cost them but a walk. It is the bounty of that God whom we serve, to reward our worthless endeavours with infinite requitals. He would not have any proportion between our acts and his remunerations." (Contem. bk. iv. Con. 10.)

Ver. 18. Save this stranger.-Camp. "This alien." So the Jews considered the Samaritans from the time of the captivity.

Ver. 20. When the Kingdom of God should come? When, or on what occasion, this question was proposed, is not mentioned; but many of the following remarks correspond with our Lord's discourse in Matt. xxiv., as will be seen by the following references. By "the kingdom of God" is undoubtedly meant the reign of the Messiah.-Cometh not

with observation-Camp. "Parade." The meaning is agreed to be, "Not with circumstances of outward show and splendor.

Ver. 21-23. Lo here! or Lo there!-See Matt. xxiv.23.-Is within you-Marg. and Doddr. "Among you." So Beza, Raphelius, &c.; and he adds, "Our Lord could not say the kingdom of God was in the Pharisees. Camp. however, contends, that neither in the Classics, the lxx., or the N. T., is the Greek (entos) used for among. If we might presume to spg,

The parable of]

dom of God is within you.

22 And he

said unto the disciples, The days will come, when ye shall desire to see one 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 fol24 For as the lightning,

low them.

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. 25 But first must he suffer many things, and be rejected of this generation. 26 And as it was in the days of Noe, so shall it be also in the days of the Son of man. 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. 31 In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it. 34 I tell you, in that night there shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grinding together; the one shall be taken, and the other left. 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Where

soever the body is, thither will the eagles be gathered together.

CHAP. XVIII.

AND he spake a parable unto them to this end, that men ought always to pray, and not to faint;

[the unjust judge.

2 Saying, There was in a city a judge, which feared not God, neither regarded man:

3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary.

4 And he would not for a while: but afterward he said within himself, Though I fear not God, nor regard man;

5 Yet because this widow troubleth me, I will avenge her, lest by her continual coming she weary me.

6 And the Lord said, Hear what the unjust judge saith.

his

7 And shall not God avenge qwn elect, which cry day and night unto him, though he bear long with them?

8 I tell you that he will avenge them speedily. Nevertheless when the Son of man cometh, shall he find faith on the earth?

9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:

10 Two men went up into the temple to pray; the one a Pharisee, and the other a Publican.

11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.

tithes of all that I 12 I fast twice in the week, I give

possess. 13 And the Publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.

gest another rendering, it should be," in the midst of you;" meaning himself and disciples, the constituents of that kingdom: but see Camp.'s long Note. Ver. 22. The days will come.-See Matt. ix. 15. Ver. 24. As the lightning, &c.-See Matt. xxiv. 27. Ver. 25. But first must he suffer.-Comp. chap. ix. 22.

Ver. 26, 27. As.... in the days of Noe (or Noah). Comp. Matt. xxiv. 37, 38.

Ver. 28. In the days of Lot.-See Gen. xix. Ver. 31. In that day.-See Matt. xxiv. 17, & Note. Ver. 32. Remember Lot's wife-i. e. her destruction, through lingering, Gen. xix. 26.

Ver. 33. Whosoever shall seek, &c.-See Matt. X. 39.

Ver. 34, 35. I tell you, &c.-Comp. Matt. xxiv. 40, 41.-One taken, i. e. by the enemy.

CHAP. XVIII. Ver.3. Avenge me.-Doddr. "Do me justice;" who adds, "this is the undoubted import of the phrase."

Ver. 5. Lest...... she weary me.-The original term (by its derivation) implies, as Doddr. remarks, a blow which stuns a person, and knocks them down; i. e. lest she beats me down by her importunity.' So Macknight.

Ver. 8. Speedily-Camp. "Suddenly.”

Ver. 9. That they were righteous.-Marg. “As being righteous."