תמונות בעמוד

John viji,59. hid himself, and went out of the temple, going through Jerusalem.

the midst of them, and so passed by.

The Seventy return with Joy".

LUKE X. 17-24.
And the seventy returned again with joy, saying, Lord, Uncertain.
even the devils are subject unto us through thy name.

Lakex. 17.

Abraham, that is, the father of many nations, I must be, the
Messiah, or Saviour of the world.-Faustus Socinus, the ne-
phew of the heresiarch, tells us, that his uncle obtained this
meaning by divine inspiration-non sine multis precibus ipsius,
Jesu nomine invocato, impetravit ipse. This interpretation,
however, is relinquished by Socinians of a later age, who con-
sider, with Grotius, that Christ meant only to assert, that He
was before Abraham in the decree of God (a).

(a) Cowley's Davideis, book i.-- Watts's Hymns.-Archbishop King's
Sermons, published at the end of his 8vo. edit. of the Origin of Evil.
Sir Isaac Newton's Scholium Generale, printed at the end of the Prin-
cipia.-Allix, on the Judgment of the Jewish Church, against the Uni-
tarians, chap. xv. Oxford edition, p. 187, &c.—Dr. Pye Sidith, on the
Scripture Testimony to the Messiah, vol. ii. p. 186.-Magee, on the
Atonement, particularly the notes to vol. ii. part ii.-Socinus contra
Eutrop. tom. ii. p. 678. ap. Smith. And for a further account of Wake-
field's, Priestley's, and Belsham's criticisms, see Archbishop Magee,
vol. i. p. 81–88.

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.

from heaven.
19. Behold, I give unto you power to tread on serpents and

scorpions, and over all the power of the enemy: and

nothing shall by any means hurt you.
20. Notwithstanding, in this rejoice not, that the spirits are

subject unto you; but rather rejoice, because your names

are written in heaven.
21. In that hour Jesus rejoiced in spirit, and said, I thank

thee, O Father, Lord of heaven and earth, that thou hast
hid these things from the wise and prudent, and hast re-
vealed them unto babes: even so, Father; for so it

seemed good in thy sight.
22. All things are delivered to me of my Father : and no

man knoweth who the Son is, but the Father; and who
the Father is, but the Son, and he to whom the Son will

reveal him.
23. And he turned him unto his disciples, and said privately,

Blessed are the eyes which see the things that ye see :
24. For I tell you, that many prophets and kings have de-

sired to see those things which ye see, and have not seen
them ; and to hear those things which ye hear, and have
not heard them.

Christ directs the Lawyer how he may attain eternal Life.

LUKE X. 250-28,
Like x. 25. And behold, a certain lawyer stood up, and tempted Uncertain,

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 " ?

a tour.

to x. 22. before Luke x. 17. and continuing as far as chap. xiii.
23. be agaio proceeds to John x. 22. By this means he affixes
the cure of the blind man to the feast of tabernacles.

Michaelis seems to have laid aside, in this part of his har.
mony, every attempt to reconcile difficulties. He inserts these
chapters of St. John in one supplement, and those of St. Luke
in another.

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
all thy strength, and with all thy mind; and thy neigh-

bour as thyself.
28. And he said unto him, Thou hast answered right : this

do, and thou shalt live.

a tour.


The Parable of the good Samaritan.

LUKE X. 29–37.
Lake x. 29. But he, willing to justify himself, said unto Jesus, And

who is my neighbour 's ?

noel (b), that the word mūs must be rendered as ri, what; as,
What readest thou in' the law ? and that he pointed at the same
time with his finger to the young man's phylactery, on which
the words of his answer were written.

Whenever an opportunity presented itself, our Lord re.
plied to every question proposed to him by the Jews, by an
allusion to their established laws and customs.

(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

a tour.

Luke x. 30. And Jesus answering said, A certain man went down Uncertain,

from Jerusalem to Jericho, and fell among thieves, which probably on
stripped him of his raiment, and wounded him, and de-

parted, leaving him half dead.
31. And by chance there came down a certain priest that

way: and when he saw him, he passed by on the other

32. And likewise a Levite, when he was at the place, came

and looked on him, and passed by on the other side.
33. But a certain Samaritan, as he journeyed, came where

he was; and when he saw him, he had compassion on
34. him, and went to him, and bound up his wounds, pouring

in oil and wine, and set him on his own beast, and

brought him to an inn, and took care of him.
35. And on the morrow when he departed, he took out two-

pence, and gave them to the host, and said unto him,
Take care of him : and whatsoever thou spendest more,

when I come again I will repay thee.
36. Which of these three thinkest thou was neighbour unto

him that fell among the thieves ?
37. And he said, He that shewed mercy on him. Then

said Jesus unto him, Go, and do thou likewise.

Christ in the House of Martha.

LUKE X. 38. to the end.
Now it came to pass, as they went, that he entered into

Luke x. 38.

tion of this parable; and several of the primitive Fathers have
adopted similar accommodations. They suppose the certain
man, to signify Adam--went down from Jerusalem, his falla
thieves, sin and satan-half-dead, dead in the spirit his better
part-the priest, the moral-the Levite, the ceremonial law,
which could not afford relief-a certain Samaritan, Christ-the
inn, the Church-the two-pence, the law and the Gospel ; or, (as
others conjecture, the two Sacraments,) tho Host, the Ministers
of the Gospel, with this promise, that whatever they shall spend
more in health, or life, or exertion, shall be amply repaid, when
Christ, the good Samaritan, shall come again in glory.

Lightfoot has given the same interpretation. It is necessary
here to remark, by way of caution, on the words of Glassius,
in his fifth rule for the interpretation of parables, non est opus
nimia cura in singulis verbis anxium esse, neque in singulis
partibus adaptatio, et accommodatio ad rem spiritualem nimis
àxpıbūs quærenda est. Philolog. Sacra. lib. ii. part 1. tr. 2.
sect. 5. p. 336, &c. See also, On the Interpretation of Scrip-
ture, Van Mildert's Bampton Lectures, with the valuable notes.
-Marsh's Lectures, part iii. Lecture 17, 18.-Glassii, Philo-
logia Sacra, lib. ii. part 2. sect. 1. p. 263–288.-Lightfoot's

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

a tour.
Jesus' feet, and heard his word.
40. But Martha was cumbered about much serving, and

came to him and said, Lord, dost thou not care, that my
sister hath left me to serve alone? bid her therefore that

she help me.
41. And Jesus answered and said unto her, Martha, Mar.

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.

Christ teaches his Disciples to pray.

LUKE xi. 1-13.
And it came to pass, that, as he was praying in a cer-
rity of Lightfoot, Pilkington, Doddridge, and Michaelis, and
have preserved the order of St. Luke's Gospel.

.... The excellence of our Lord's manner of teaching, and the
wisdom of his lessons, are so evident, in the present and the fol-
lowing sections, that there can be no necessity for entering into
any diseussion on this portion of the arrangement. The tenth
section affords us a complete picture of the admirable manner in
which our Lord deduced the most impressive lessons, from the
most common occurrences. In the eleventh, he gives to his dis-
ciples the same perfect and beautiful form of prayer which he had
previously made known to assembled crowds. And it is probable
be was requested to do so at this time, by a new convert. In the
twelfth, we hear his severe and just reproof to the Pharisees,
who regarded only the externals of religion, and were pleased
with the homage of the multitude, and their own outward
sanctity. He also encourages his disciples to acknowledge
Him, to fear God rather than man, who has no power over the
soul; and he warns them, that if they deny him against the
witness of their conscience before men, they shall be denied
before the angels of God and that to blaspheme against the
Holy Ghost, which was to impute the actions of Christ to an
evil spirit, was an unpardonable offence, never to be forgiven.
That he might not excite the indignation of the Pharisees, by
the exercise of temporal authority, he refuses (sect. 14.) to
decide a controversy, when applied to for that purpose; but
takes advantage of the opportunity to reprove covetousness,
and, by a most beautiful and appropriate parable, proves the
vanity and helpless insufficievcy of earthly possessions, and the
uncertainty of this life, in which alone we can enjoy them.
In the 16th section, he especially charges his disciples not
to be of uncertain, anxious, wandering, unsettled, distracted,
mind; (Luc. xii. 29. un netewpišeobe, vide Kuinoel in h.v.) but
to place their faith and confidence in Him who provides even for
the sparrows and lilies of the field. The 16th section is a conti-
nuation of the same address, exhorting to the panctual perform-
ance of every duty, as we know not when the Son of Man
cometh. In the 17th he again reproves the fastidious and ab-
surd manner of keeping the sabbath, when an act of mercy was
considered a violation of the law.

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