« הקודםהמשך »
John viji,59. hid himself, and went out of the temple, going through Jerusalem.
the midst of them, and so passed by.
SECTION VII 12.
LUKE X. 17-24.
Abraham, that is, the father of many nations, I must be, the
(a) Cowley's Davideis, book i.-- Watts's Hymns.-Archbishop King's
12 These sections, from seven to eighteen inclusive, with the exception of some few passages, which on various authorities are placed elsewhere, are inserted here, on the united testimony of the five harmonizers, by whom I am principally guided. They contain an account of the actions of our Lord from the feast of tabernacles to that of the dedication. Several chapters of St. Luke relate events which are not recorded by the other Evangelists, and these are generally referred to the period which elapsed between the mission of the seventy and Christ's apprehension. This period included both the feast of tabernacles and the dedication, and it is very difficult, perhaps impossible, to ascertain precisely the exact order of the events here mentioned, and to decide at which of these two feasts they took place. The difficulty is further increased by the question, whether St. John's Gospel is to be read with these chapters of St. Luke, continuously from chap. vii. 11. to the conclusion of chap. x. or the eighth be divided from the ninth and tenth; that is, whether the healing of the man who was born blind, was effected by our Lord at the feast of tabernacles, or at the feast of dedication. I have principally observed the order proposed by Lightfoot, excepting that some passages are arbi. trarily inserted elsewhero, on the authority of Newcome and others.
Archbishop Newcome places Jobp ix. 10. before these chapters of St. Luke. He then proceeds with the interruptions before alluded to, from Luke x. 17. to Luke xviii. 14.
Doddridge inserts the cure of the blind man, John is. 10. at the feast of the dedication,' as Lightfoot has done, but continues the chapters of St. Luke to chap. xviii. 14. not perceiving sufficient reason to change the order.
Pilkington differs from Lightfoot, and arranges John vii. 11.
Lake L. 18. And he said unto them, I beheld Satan as lightning fall Vacertain.
scorpions, and over all the power of the enemy: and
nothing shall by any means hurt you.
subject unto you; but rather rejoice, because your names
are written in heaven.
thee, O Father, Lord of heaven and earth, that thou hast
seemed good in thy sight.
man knoweth who the Son is, but the Father; and who
Blessed are the eyes which see the things that ye see :
sired to see those things which ye see, and have not seen
LUKE X. 250-28,
him, saying, Master, what shall I do to inherit eternal life? Probably ou 26. He said unto him, What is written in the law? How
readest thou " ?
to x. 22. before Luke x. 17. and continuing as far as chap. xiii.
Michaelis seems to have laid aside, in this part of his har.
13 The Seventy received their commission in Galilee, some time before the feast of tabernacles. The exact period of their going out, and of their return, are uncertain; it is most probable, however, as the Jews were accustomed to go up to the feast, that they were proceeding to Jerusalem, and met our Lord returning from the feast, in consequence of the opposition of the Jewish rulers to his person and teaching.
Η 'Εν τω νόμω, τί γέγραπται και πώς αναγινώσκεις. There seems to be some abruptness in this question. Our Saviour, in his reply to the young man, is supposed by Heinsius (a), to refer him to the texts (Deut. vi. 5. and Levit. xix. 18.) which were joined together by the Jews, as a compendium of the whole law, and repeated twice every day in the synagogue. Kui.
Luke x. 27. And he answering, said, Thou shalt love the Lord thy Uncertain,
God, with all thy heart, and with all thy soul, and with probably on
bour as thyself.
do, and thou shalt live.
The Parable of the good Samaritan.
LUKE X. 29–37.
who is my neighbour 's ?
noel (b), that the word mūs must be rendered as ri, what; as,
Whenever an opportunity presented itself, our Lord re.
(a) Exerc. Sacr. p. 153. (b) Kuinoel in lib. Hist, N. T. comment. vol. ii. p. 459.
15 In attempting to discover the sense of a parable, we are required to take into consideration the purpose for which it was delivered, and the circumstances that occasioned it. We find here that the young lawyer, wishing to justify himself, and considering that he had observed this law, as far as it related to the Jews, whom he only acknowledges as his neighbours, inquires, “Who is my neighbour :” Our Lord answers the question by a parable, in which the duties we owe to our neighbour are forcibly defined, and the extent of those duties pointedly demonstrated. We are taught that not only our acquaintance, our friends, and countrymen, are included under this term, but that our very enemies, when in distress, are entitled to our sympathy, our mercy, and our best exertions for their relief. The Jews held the Samaritans in utter abhorrence; in order therefore to impress the mind of the enquirer more fully, our Saviour obliges the young man to reply to his own ques. tion : for he was compelled to acknowledge that he who showed mercy on him was his neighbour. Our Lord having represented to him the extent of the law, commands him to follow the example of the good Samaritan, and to go and do likewise. The circumstances mentioned in this parable are, by many, considered as real: the road from Jerusalem to Jericho lay through a desert infested by robbers, and which was principally frequented by Priests and Levites, in their journeyings from the latter to the former place. The parable itself has been variously interpreted, and by some commentators it is supposed to relate only to the compassionate love of Christ (who was called by the Jews a Samaritan) to mankind. In whatever way we consider it, the duty it inculcates is most evident, and the parable must be regarded as a beautiful exemplification of the law “ of loving our neighbour as ourselves," without any distinction of person, country, or party.
Jones, with other commentators, has given a fanciful illustra
Luke x. 30. And Jesus answering said, A certain man went down Uncertain,
from Jerusalem to Jericho, and fell among thieves, which probably on
parted, leaving him half dead.
way: and when he saw him, he passed by on the other
and looked on him, and passed by on the other side.
he was; and when he saw him, he had compassion on
in oil and wine, and set him on his own beast, and
brought him to an inn, and took care of him.
pence, and gave them to the host, and said unto him,
when I come again I will repay thee.
him that fell among the thieves ?
said Jesus unto him, Go, and do thou likewise.
SECTION X 16.
LUKE X. 38. to the end.
Luke x. 38.
tion of this parable; and several of the primitive Fathers have
Lightfoot has given the same interpretation. It is necessary
16 This section is placed by Archbishop Newcome before the account of the resurrection of Lazarus. As his arguments for so doing do not appcar satisfactory, I have followed the autho
Luke x. 38 a certain village: and a certain woman, named Martha, Uncertain, received him into her house.
probably on And she had a sister called Mary, which also sat at
came to him and said, Lord, dost thou not care, that my
she help me.
tha, thou art careful and troubled about many things :
But one thing is needful: and Mary hath chosen that good part which shall not be taken away from her "?.
Luke xi. 1.
LUKE xi. 1-13.
.... The excellence of our Lord's manner of teaching, and the